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YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 3

FACTS I DISCOVERED WHILE LOOKING UP OTHER THINGS Rabbi Edward Davis JULIAN. On July 19, 362 CE, the new emperor, bath and to instruct the women about the rules of immersion. Constantine’s nephew, Julian, was in Antioch, on his way to When asked whether he was not afraid that his passion get invade Persia. He asked a Jewish delegation: “Why are you the better of him, he replied that to him the women looked not sacrificing?” The Jews answered, “We are not allowed. like so many white geese. (Berachot 20a). Restore Jerusalem to us. Rebuild the Holy Temple and the Altar.” The reply was: “I shall.” Julian was a pagan and an SOME DIFFERENCES BETWEEN anti-Christian. He gave Jerusalem to the Jews, returned ASHKENAZIM AND SEFARDIM their property, revoked the anti-Jewish taxes, and granted power of taxation and the title praetorian prefect to their THE TEN COMMANDMENTS. The Ten Commandments patriarch Hillel. (This is Hillel the Second, who set the are quite unique in the sense that it is the only passage permanent Jewish calendar.) The Jewish population of where Hashem spoke directly to Bnei Yisrael. Hence they Jerusalem began to soar. Julian restored paganism and are most important. Originally our Sages including this reversed the growing Christian power in the Roman Empire. passage in our daily prayers; they were inserted right next His quick decision to rebuild the Jewish Temple was also to the Shema (Mishnah Tamid 5:1). In the Talmud (Berachot viewed as an anti-Christian act. Julian appointed Alypius to 12a) our Sages took it out of our prayers due to a heretical rebuild the Temple. As Jews took to Jerusalem, Julian sect (early Christians) who claimed that Hashem gave only invaded Persia with 65,000 troops. But on May 27, 363, these Ten Commandments. This enabled them to eliminate Jerusalem was struck by an earthquake that “ignited” the such restrictive commandments such as Kashrut, building materials. Alypius decided to wait until Julian Circumcision, and others, making their new religion more returned. On June 21, in a skirmish, an Arab soldier stabbed palatable to pagan converts. In order to distance themselves Julian in the side with a spear. He died. His successor from these Christians, our Sages eliminated the Ten restored Christianity, reversed all of Julian’s acts, and again Commandments from our prayers. Ashkenazim stand for banned the Jews from Jerusalem. In 391-2, Theodosius I the Ten Commandments when they are read publicly from made Christianity the Roman Empire’s official religion and the Torah, re-enacting the Revelation at Mt. Sinai. Sefardim started to enforce it. remain seated during the public reading of the Ten Commandments, so that people will not get the impression CYRUS THE GREAT reigned as king of Persia from 559 that the Ten Commandments are more important than all the until 529 BCE. He is not regarded as Messianic, but he did other Mitzvot. give permission to the Exiled Jews to return to Israel and rebuild the Holy Temple in Yerushalayim. He treated Jews BIRKAT KOHANIM. In reality the Torah dictates that the well, but he was benevolent toward those he conquered; he Kohanim should bless the people every day. Yet the Rama supported and was sympathetic to their gods. [RED’s note: (Rabbi Moshe Isserles, 1530-1572, Poland) wrote in the I understand this well. As Alexander the Great did two Shulchan Aruch (Orach Chaim 128:41) that Ashkenazim centuries after him, his god defeated the people of their should duchen only on Yom Tov, outside Eretz Yisrael. In gods. “So keep your gods, for my god is obviously better the Beit Yosef, Rabbi Yosef Karo was astonished that the than yours” was probably his thinking.] He returned other Ashkenazim don’t duchen regularly. The Rama explained exiled people to their homes and helped them rebuild their that the Jewish people were stressed about work and the temples as well. Cyrus attributed his decision to erect the stress extended to Shabbat. On Yom Tov, the Jews were in Temple as a command of God, just as he attributed his a better mood. The Vilna Gaon (1720-1797, Vilna) tried actions in Babylon to an order of Marduk. In the Book of unsuccessfully to resume the Priestly Blessings. In the Daniel, Cyrus addressed the Exiled Jews who chose not to Aruch HaShulchan, Rabbi Michel Epstein (1829-1908) also return to Israel to donate to the effort of rebuilding the criticized the prevailing Ashkenazic custom. The Temple. In the Talmud (Rosh HaShanah 3b-4a), he Ashkenazim feel that today outside the Holy Temple, the permitted the use of wood only in the rebuilding effort, so Birkat Kohanim is a Rabbinical law. The Sefardim follow the that it would be easily destroyed should they rebel against Rambam that today Birkat Kohanim is from the Torah. (Only him. Moreover, when he noticed the Babylonian cities the Ineffable Name is missing!) became desolate because of the emigration of the Jews, he forbade them to leave the country anymore. (Shir HaShirim YISMICHU V’MALCHUTCHA. This paragraph in the Rabbah 5:5). Ashkenazic Shabbat Mussaf Amidah reflects the happiness that we have within the Holy Temple when we would bring GIDDAL is the name of a Babylonian Amora, Talmudic the Mussaf additional sacrifice. This happiness was only scholar (end of the 3rd century), a student of Rav. Several applicable to the Temple. The Sefardim add this paragraph good quotes are attributed to him, including: A man who to all the prayer services on Shabbat. They agree with the writes a Torah scroll was regarded (by Giddal) as if he Ashkenazim that “happiness” only applies in the Temple, but received it at Mt. Sinai (Menachot 30a). “If an inhabitant of they maintain that since there is a place for happiness on Naresh has kissed you, then count your teeth.” (Chullin Shabbat, it may be mentioned in every service of the day. 127a). Giddal was accustomed to sit at the gates of the ritual

Young Israel of Hollywood-Ft. Lauderdale is pleased to be participating in the Broward Jewish Community Life & Legacy Initiative.

We’d like to thank and recognize those that have made a commitment to the success and continuation of our shul to assure our future.

Anonymous Mr. Tsachi & Dr. Jessica Baitner Mr. Marc & Dr. Lori Ben-Ezra Dr. & Mrs. William & Batzi Berman Mr. Howard Bienenfeld & Mrs. Carol Lasek Mr. & Mrs. Gary & Sandra Bloom Dr. Alvin & Dr. Tamara Cohen Stephen & Susu Danis Mrs. Sandra Edelboim Dr. Sheldon Estreicher Rabbi & Mrs. Yoni & Rachel Fein Mr. David Goldis Mr. & Mrs. Shaya & Miriam Gutleizer Mr. Eli & Dr. Shani Hagler Rabbi & Mrs. Yaakov & Reva Homnick Dr. Raananah Svirsky Katz Mr. & Mrs. Jonathan & Susana Kaweblum Mr. & Mrs. Mark & Crissy Kogan Dr. & Mrs. David & Amy Lasko Mr. & Mrs. Jerry & Sharon Ness Mr. & Mrs. Ari & Cheryl Pearl Dr. Mitchell B. Rosenfeld Heather & Sam Sered Mr. & Mrs. Ilya & Hanna Shekhter Mrs. Myra Shulkes Mr. & Mrs. Maish & Tziviah Staiman Mr. Yitz Stern Mr. & Mrs. Alan J. & Jill Tager Ghita Wolpowitz Mr. & Mrs. Keith & Jessica Wasserstrom Rabbi & Mrs. Yosef & Rebecca Weinstock Mrs. Sharona Whisler Mr. & Mrs. Brett & Robin Zuckerman

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While we request that our community and friends patronize the businesses advertised in our bulletin, we do not endorse the Kashrus reliability of any establishment or product. Please consult our Rabbi. YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 7

PRESIDENT’S MESSAGE Rosh Hashanah provides an opportunity to reflect on the As our community has grown, our members continue to past and to plan for the future. Though we are still affected want and appreciate connecting with our rabbis and by the covid pandemic we have come a long way in the last women’s engagement coordinator. With more people we year. Last year our tefilah was shortened and affected by need a larger pastoral team. We have already increased the numerous precautions, including social distancing. In that team and may continue to look for other opportunities to do context, for many of us, our tefilot took on new meaning and so. In addition to teaching many of our students at Yeshiva relevance. Last Rosh Hashanah we honored our doctors High School in Boca Raton, Rabbi Moshe Nachbar will be and medical personnel. In a remark later that day I semi- increasing his role within our community. Rabbi Oded joked that I hoped that this year we would not need to honor Karavani, who is Director of Student Life at Hillel our lawyers. Thankfully that will not be the case. Since last Community School in North Miami Beach, will be the rabbi Rosh Hashanah we have been blessed with covid vaccines. of our teen minyan. Rabbi Joe Soshtain and his wife, Chani, Though as I write this during a spike in the number of cases will be joining our pastoral team. Soon they will move to and the emergence of the Delta variant, and we still need to Hollywood, and we expect their work with our community to use precautions, our community has been able to restart all formally begin on October 1st. Of course, Rabbi Edward and of our minyanim, youth groups, kiddushim and many other Meira Davis are beloved members of our community. As activities. As individuals, most of us have been able to go Rabbi Emeritus and rabbi of the Sephardic Minyan they back to work and our schools are able to meet in person. Is continue to serve important leadership roles. Our rabbis and everything normal? No. But are we are much better off this women’s engagement coordinators want to connect with year than last year and for that we are thankful. our members. These relationships need to be two sided. Please don’t feel like you are imposing if you call a member The last year has also brought continued growth to our of our pastoral team. Look for opportunities to interact with community. This growth brings opportunities and them personally and in the many shiurim and activities that challenges. As I wrote in a President’s Corner column, we we offer. This is their job and their passion. are bursting at the seams. On Shabbat and holidays we do not have enough room for all of our activities. We have the We have big things to do going forward. Our community opportunity to provide more ways for our members to pray needs each of our members to help make it more vibrant and interact with each other, but we are challenged by the and meaningful. Look for opportunities to take part in our limitations of the space available to us. I know that the effect tefilah and in our activities. Be a volunteer. Your of the space limitations frustrates people, and many are involvement makes a difference, and we need you. wondering “Why don’t they just do something about it?” The answer is that we are in the exploration and planning stages of doing that. Plans that we developed years ago became irrelevant when we created additional minyanim and reduced seating pressure in the main sanctuary. Our situation is different now and we are exploring numerous options. In many ways we are working with a puzzle trying to put the right pieces together. There are no magic wands, and everything takes time. Maish Staiman is leading these efforts and we expect to be able to present more concrete (pardon the pun) information in the coming months. Expansion of our facilities will also take money.

We expect to undertake a capital campaign that will require Kesher Dinner with the President and Rabbi-cooking together! the support of the entire community. Josh Loberfeld and Looking forward to the year ahead, Lori and I wish everyone David Prager are leading our fundraising committee. I know shana tov and tizku le’shanim rabot. We and our friends and that our community will respond generously. family should all merit to have many more years filled with happiness, good health, achievement and satisfaction. Marc Ben-Ezra President

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מעוניין לעלות לארץ? קיבלת ירושה בארץ ואינך יודע מה לעשות? מעוניין לרכוש נכס בארץ?

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While we request that our community and friends patronize the businesses advertised in our bulletin, we do not endorse the Kashrus reliability of any establishment or product. Please consult our Rabbi.

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 9 DONATIONS Herbert & Edith Fishler in appreciation of his aliyah Abby’s Closet In honor of the birth of granddaughters to Eli & Goldie Clothing for needy children in memory of Abby Ginsberg Berman Ira Posner & Sheila Klee Jimmy Froimzon in appreciation of his aliyah Leona Stein in memory of Barry Einhorn’s mother Leah Einhorn Suchie & Raisy Gittler in memory of Malca Schachter In memory of Peshe Dennis In memory of Tzvi Schachter David & Arlene Goldberger in appreciation of his aliyah Charity Fund Joseph & Miriam Goldglantz in appreciation of his aliyah Rabbi’s Discretionary Fund Steven Gottesman in appreciation of his aliyah Gary & Sandra Bloom in honor of Michael Estreicher Peter Katz in appreciation of his aliyah Elliot & Kassia Fialkoff Mark & Crissy Kogan in appreciation of his aliyah Bernie & Marta Friedman wishing a refuah shleimah for all Noah & Rachelle Lewinger in memory of Rachel Leubitz’s mother those in need Ellen Schwimmer Stan & Marla Frohlinger Paul & Judy Goldberg Ari & Roneet Merkin Zachary & Alisa Schenker Herman & Pam Moskowitz in memory of Peshe Dennis Rabbi Yosef & Rebecca Weinstock Harrison & Michelle Nadel in appreciation of his aliyah Rami & Rose Ovadia in appreciation of his aliyah at the Sephardic Jewish Education Fund minyan Funding to local Jewish schools Raymond Potter in appreciation of his aliyah Billy & Batzi Berman in honor of David & Joan Kornbluth on Aviel Raab in appreciation of his aliyah the marriage of their granddaughter Nicole Polinsky, James & Nessa Reich in memory of Peshe Dennis daughter of Lee & Steven Polinsky, to Michael Schwartz In honor of Joan & David Kornbluth on the birth of their Abe & Rivka Ruttenberg in memory of Leah Einhorn great-grandson to Danielle & Jason Polinsky Rabbi Arnold & Deborah Samlan in appreciation of his aliyah Refuah shelimah to Andrew Sossin Islon & Eve Seliger in memory of Peshe Dennis Joe & Myrna Ziegler Shapiro in appreciation of his aliyah Memorial Plaques Cindy & Eitan Siev in honor of Rabbi Weinstock's wonderful Summer Memorialize loved ones on Plaque in the Chapel Series learning program William Adler beloved father of Susan Gotlieb Brian Spern in appreciation of his aliyah Rose Adler beloved mother of Susan Gotlieb Benjamin & Clara Wainberg in appreciation of his aliyah Solomon Gotlieb beloved father of Ruben Gotlieb Neal & Bonnie Weinreb in memory of his father Al Weinreb Seforim Fund Rabbi Yosef & Rebecca Weinstock in appreciation of his aliyah Prayer Books and Library Books Gabi & Rena Wittlin in appreciation of his aliyah Alvin & Tamara Cohen in memory of Peshe Dennis Harold & Nancy Zombek, in honor of Rabbi Yaacov & Noami Neil & Deborah Cohen in honor of Rabbi Yakov & Nomi Sprung's Hachnosas Sefer Torah Sprung In memory of Peshe Dennis Tomchei Shabbos Gary & Beth Hopen in memory of Peshe Dennis Shabbat Meals for needy families in the community Joseph & Esther Lahav in memory of Rebbeca Shapiro Joe & Robin Andisman, Ruben & Susan Gotlieb in memory of Tzvi Schachter. BDE. May Shul his neshama have an aliyah. He was a true Tzaddik who is Synagogue Operating Budget very much missed David & Dena Abrams in appreciation of his aliyah In memory of Fran Gottlieb's daughter, Sharon Zimmerman Andre & Alisa Benayoun in appreciation of his aliyah Nielson. BDE. May her neshama have an aliyah Joyce & Isaac Ben-Ezra in appreciation of his aliyah at the In memory of Susan Chusid’s mother, Vivian Honig. BDE. Sephardic Minyan May her neshama have an aliyah In memory of Steven Jacoby's mother, Lillian Jacoby. BDE. Howard & Carol Bienenfeld in memory of Peshe Dennis May her neshama have an aliyah. Jonathan Chames in honor of Rabbi Weinstock, a great Jonathan & Emma Hirsch in memory of Peshe Dennis Chevrusa In appreciation for his aliyah Mark & Rochelle Daniels to commemorate yizkor Joe & Fay Poliak in memory of Peshe Dennis Jay Dennis in appreciation of his aliyah Ilya & Hanna Shekhter Noah & Ruth Diamond in appreciation of his aliyah Yisroel & Goldie Silverman Norman & Arlene Ditchek in appreciation of his aliyah Carl & Debra Drucker in appreciation of his aliyah Rabbi Yoni & Rachel Fein in appreciation of his aliyah

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Member HOLLYWOOD OAKS:  GORGEOUS FOUR BEDROOM- Plus playroom + Office, 4.5 Baths, 2 CG, Remodeled Kitchen, Marble Floors, Pool, New Roof, Accordion Shutters. Offered at $1,475,000.  Three Bedroom Plus Office, 2 CG, Lovely Landscaped Serene Backyard, Many Upgrades including Roof & Impact Windows. Offered at $1,279,000.  LAKEFRONT BEAUTY- Five Bedroom, plus Office, plus 3CG. Many Upgrades, Call Me For Details. Hollywood Office Pembroke Pines Office FAIRWAYS: 4420 Sheridan Street, Suite E 12301 Taft Street, Suite 300 Hollywood, FL 33021 Pembroke Pines, FL 33026  Beautiful 1 Bedroom, 1 ½ bath, renovated unit that 954-962-8311 954-435-5900 overlooks the golf course & pool area. Offered at $209,000. In the Elegant 3800 Building www.browardpediatricdentists.com Wishing you a happy and healthy New Year!

While we request that our community and friends patronize the businesses advertised in our bulletin, we do not endorse the Kashrus reliability of any establishment or product. Please consult our Rabbi. YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 11

QUESTIONS & ANSWERS

Q: Am I allowed to plan a Chol Hamoed trip to a place that does not have a sukkah for me to eat in?

A: On the one hand, just as we leave our homes to go on a trip, it should be permissible to leave our sukkah to go on a trip. On the other hand, since eating in a sukkah is a mitzvah, perhaps we require a special exemption from fulfilling that mitzvah. The Talmud exempts travelers from the mitzvah of sukkah. Rav Elyashiv applied this exemption to all types of travelers, including travel for pleasure. Rabbi Moshe Feinstein understood the Talmud as only referring to business travelers, while pleasure travelers are obligated to eat in a sukkah. In practice, if one is traveling for pleasure, you should take into consideration the availability of a sukkah and avail yourself of that sukkah while on your trip. While it is praiseworthy to eat all food in the sukkah, there is no obligation to go to a sukkah when eating foods where the brachot are ha’etz, ha’adama or shehakol.

Q: I am visiting my parents for the first days of Sukkot and my in-laws for the last days. We hung up, in my parent’s sukkah, decorations that my children made in school. Can we take them down and bring them with us and hang them in my in-law’s sukkah?

A: While we generally assume that sukkah decorations are muktza for the duration of the holiday and should therefore be left up, Shlomo Zalman Auerbach is quoted as saying that if one is concerned that they will be ruined or stolen, they may be removed. Rav Eliezer Waldenberg holds that the same applies if the decorations are being taken down to be hung in another sukkah. Rav Moshe Shternbuch notes that decorations that hang from the schach have a higher level of sanctity than those decorations hung on the walls. Therefore if decorations are taken down from the schach, they must be hung from the schach in the next sukkah.

KOSHER KORNER

 A limited amount of Kodiak Cakes Cornbread Mix has been mislabeled with a plain OK symbol. This product contains dairy, as per the ingredient list.

 Simply Nature tomato basil brown rice crackers are labeled OUD, but in fact, their true status, at the present time, is DE (Dairy Equipment).

 From Kosher Miami: Please be advised that effective August 17, 2021, KM certification has been revoked from French Delice Bakery located at 311 East Commercial Blvd in Oakland Park, Fort Lauderdale, FL.

 The cRc is proud to announce the second annual release of the Buffalo Trace Kosher Whiskey. This product, produced every year after Pesach, is made with careful oversight to ensure that it was produced under the strictest kosher standards. This includes verification that it wasn't under Jewish ownership over Pesach throughout the many years of maturation. Look for the cRc logo on the bottle.

 Three groups of Mountain Dew products – Game Fuel, KickStart, and Rise – contain grape juice and are therefore only acceptable to use if there is a "K" (or a recognized kosher symbol) on the can or bottle. Other Mountain Dew products that are produced in the USA, Canada, and Mexico are acceptable with or without the "K".

 V8 Original 100% Vegetable Juice in bottles (12, 32, 46 and 64 oz. sizes), and in 5.5 and 11.5 oz. cans, is OU certified and bears the OU symbol on the back. However, the 46 oz. can is not certified and does not bear an OU.

 Oreo Cookies DE Update: The following new varieties are dairy equipment, and may be consumed after a meat meal (but not with a meat meal): • Oreo Brookie-O Sandwich Cookies • Oreo Gluten Free Double Stuf Sandwich Cookies • Oreo Gluten Free Sandwich Cookies • Oreo Java Chip Sandwich Cookies • Oreo S’mores Sandwich Cookies

 The following new Slurpee FCB syrups are Kosher and pareve. • VITAMINWATER ZERO SUGAR GUTSY FCB • VITAMINWATER XXX FCB

Alissa & Kevin Kashani Sari & David Dombroff

Alissa and Kevin moved here from Manhattan last November with their 2 children Mia (4) and Joshua We join the Hollywood community from (2). Alissa (originally from Columbus, OH) is a Bergenfield, NJ. We live on SW 37th Ave. Realtor working with The Newman Group and David is in commercial real estate and Sari Kevin (originally from Great Neck, NY) is in Ad is a social worker. We have 3 children, Sales for the AdTech company Magnite. They Emmie (4th), Donnie (K), and Leeya born in currently live in the Fairways Apartments, soon to March 2020. Emmie and Donnie will be be moving into their new home in the Emerald attending BMA this school year. Green Villas. -Sari and David Alissa enjoys running, cooking, and playing tennis. Kevin is an avid Knicks fan who also loves cooking and traveling. Mia and Joshua both love living near their Saba and cousins here in Hollywood and are enjoying the outdoor lifestyle. We are excited to join and meet the YIH Community! -Alissa and Kevin

If you recently joined the shul and would like to be featured in next month's bulletin, please contact Elaine Braun at [email protected]

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 13 SIMCHAS FROM OUR FAMILIES MAZAL TOV TO: BIRTHS  Rabbi Yoni & Rachel Fein on the birth of their son Yehuda Shmuel.  Aryeh & Leora Gold on the birth of their daughter, Mia Helen (Chana Klara), and to grandparents Mark & Naomi Rubin and David & Debbie Gold.  Joan & David Kornbluth on the birth of their great-grandson to Danielle & Jason Polinsky, and to great aunts & uncles Jackie & Michael Estreicher and Ronit & Joel Kornbluth, and to the entire family ENGAGEMENTS & MARRIAGES  Rabbi & Mrs. Moshe & Naama Parnes on the engagement of their son Shuey to Ricki Spar, daughter of Mr. & Mrs. Yoni & Chashie Spar of Minneapolis. Special Mazal Tov to grandparents, Mrs. Sora Tzivia Parnes of Lakewood, NJ & Rabbi & Mrs. Sholom & Esther Tendler of Los Angeles, CA  Yacov & Sara Wallerstein on the engagement of their daughter Ronit to Sruly Goodman. Mazal Tov to siblings Ariel, Aliza & Yaacov Sakowitz, and to Sruly's parents Harvey & Lori Goodman  Jeff & Tzipi Simon on the engagement of their son Doni to Sarah Nebel, daughter of Rabbi Fred & Chaya Nebel of South Bend, Indiana. Mazal Tov to all of the siblings Naftali & Nechama Simon, Adina & Shimon Weissman and Esti & Elad Jerusalem  Carol Carmel on the marriage of her son Michael Ben-David to Daniella Hazan of Montreal. Mazal Tov to his sister and brother in-law Jessica & Amiel Lindenbaum, to her parents Dalila & Albert Hazan, her aunt & uncle Ronit & Sammy Bentollila, and all the rest of the family  Renee & Elliot Kugelman on the marriage of their daughter Kimberly to Gabriel Rudansky, son of Rabbi & Mrs. Charles Rudansky of Westhampton Beach, Long Island  Nessa & James Reich on their daughter Shoshana’s marriage to Lonny Dym. Mazal Tov to grandparents Raya & Henry Blum and Judy & Jerry Reich  Andrew Gindea & Alissa Bernstein on their engagement.  Raisy & Suchie Gittler on the marriage of their daughter Rachel to Marc Nechmad, and to the entire family.  Ira & Lisa Feintuch on the engagement of their son Bryant to Jenna Nimaroff of Great Neck, NY.  Randi & Jason Schulman and family on the engagement of their son, Jacob, to Daniella Kaminetzky, daughter of Jill & Noam Kaminetzky from Boca Raton. Proud grandparents, Hal Sperling, Gigi & Jerry Kaminetzky, Madeline Wanderer and Frank Rosenstein. BNEI MITZVAH  Lori & Fred Wittlin on the Bat Mitzvah of their granddaughter, Yakira, daughter of Noam & Sari Wittlin of Chicago  Lori & Fred Wittlin on the Bar Mitzvah of their grandson Elisha, son of Avi & Liora Wittlin of Denver  Jordan Kogan upon the celebration of his Bar Mitzvah and to Jordan’s parents Mark & Crissy Kogan and the entire family  Cyndi & Peter Scher on the Bar Mitzvah of their son Alon, brother of Adam and Aaron WELCOME NEW MEMBERS  Aryeh & Leora Gold  David & Sari Dombroff  Daniel & Allison Wohlberg  Meir & Nechie Cohen WE WARMLY THANK OUR SHABBAT SPONSORS TORAH DIALOGUE  Brenda & Alan Pritzker in memory of their son, Shmuel Chaim, whose yahrzeit was observed on 7 Elul PULPIT FLOWERS  Nessa & James Reich in honor of Shoshana Reich's marriage to Lonny Dym SHABBAT KIDDUSHIM  Moshe Aharon Izsak in memory of Shraga Fishel ben Usher Anshel Izsak and Shoshana Raisel bat Shraga Fishel CONDOLENCES May they be comforted amongst the mourners of Zion and Jerusalem  Barry (& Reyna) Einhorn on the loss of his mother Leah Einhorn  Hadar (& Sarah) Lev-Tov on the loss of his father Tzvi Lev-Tov  Elana (& Matthew) Grauer on the loss of her grandmother  Jennifer (& Jonathan) Chames and Melissa (& Zvi) Naierman on the loss of their grandmother Mrs. Esther Drachman  Beth (& Gary) Hopen on the loss of her father Kalman Talansky  Debbie (& Sol) Lerer on the loss of her father Kalman Talansky  Andre (& Alisa) Benayoun on the loss of his father Roger Benayouon  Nechama (& Naftali) Simon on the loss of her father Rabbi David Beitler Braces & Invisalign for Children, Teens, & Adults

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facebook.com/ZombekOrthodontics Young Israel of Hollywood-Ft. September 2021 Lauderdale Elul 5781 / Tishrei 5782 Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 (24 Elul) 2 (25 Elul) 3 (26 Elul) 4 (27 Elul) Nitzavim S.6:00,6:30,7:00,8:00am S.6:00,6:30,7:00,8:00am S.6:00,6:30,7:00,8:00am See box for Shabbat times Plag Mincha 6:10pm Plag Mincha 6:10pm Candle Lighting 7:20pm Early Mincha 2:30pm Mincha 7:30pm Mincha 7:30pm Mincha 7:00pm, 7:30pm Rabbi's Class 6:35pm Mincha 7:20pm Shabbat ends 8:17pm

5 (28 Elul) 6 (29 Elul) 7 (1 Tishrei) 8 (2 Tishrei) 9 (3 Tishrei) 10 (4 Tishrei) 11 (5 Tishrei) Vayeilech S.7:00,8:00,8:30,9:00am Labor Day Rosh Hashana Rosh Hashana Fast of Gedalia S.5:45,6:30,7:00,8:00am Shabbat Shuva Plag Mincha 6:05pm Erev Rosh Hashana Shacharit 8:00am Shacharit 8:00am Fast Starts 5:54am Candle Lighting 7:12pm See box for Shabbat times Mincha 7:20pm S.7:15am Chapel Candle Lighting after Mincha 7:20pm S.5:45,6:30,7:00,8:00am Mincha 7:00pm, 7:20pm Early Mincha 2:30pm No Selichot 8:13pm Yom Tov ends 8:12pm Plag Mincha 5:55pm Rabbi’s Class 6:10pm S.8:00am Beit Midrash Mincha 7:20pm Mincha 7:10pm Mincha 7:10pm With Selichot Fast Ends 8:11pm Shabbat ends 8:09pm S.7am,9:00am Sanctuary With Selichot Candle Lighting 7:17pm Mincha 7:20pm

12 (6 Tishrei) 13 (7 Tishrei) 14 (8 Tishrei) 15 (9 Tishrei) 16 (10 Tishrei) 17 (11 Tishrei) 18 (12 Tishrei) Ha'Azinu S.7:00,8:00,8:30,9:00am S.5:45,6:30,7:00,8:00am S.5:45,6:30,7:00,8:00am Erev Yom Kippur Yom Kippur S.6:15,7:00,7:30,8:00am See box for Shabbat times Plag Mincha 6:00pm Plag Mincha 6:00pm Plag Mincha 6:00pm S.6:15,7:00,7:30,8:00am Yizkor Mincha 7:00pm Early Mincha 2:30pm Mincha 7:10pm Mincha 7:10pm Mincha 7:10pm Mincha 3:00pm,5:00pm S.9:00am Candle Lighting 7:04pm Rabbi's Class 6:15pm Kol Nidre 7:00pm Mincha 5:40pm Mincha 7:00pm Candle Lighting 7:07pm Neila 6:45pm Shabbat ends 8:01pm Fast Ends 8:04pm

19 (13 Tishrei) 20 (14 Tishrei) 21 (15 Tishrei) 22 (16 Tishrei) 23 (17 Tishrei) 24 (18 Tishrei) 25 (19 Tishrei) S.7:15,8:00,8:30,9:00am Erev Sukkot Sukkot Sukkot Chol Hamoed Sukkot Chol Hamoed Sukkot Chol Hamoed Sukkot Plag Mincha 5:50pm S:6:15,6:45,7:00,8:00am See box for times See box for times S.6:00,7:00,8:00,9:00am S.6:00,7:00,8:00,9:00am See box for Shabbat times Mincha 7:05pm Candle Lighting 7:01pm Mincha 7:05pm Mincha 7:05pm Plag Mincha 5:50pm Candle Lighting 6:57pm Early Mincha 2:30pm Mincha 7:05pm Candle Lighting after Yom Tov ends 7:57pm Mincha 7:05pm Mincha 7:00pm Rabbi's Class 6:10pm 7:58pm Mincha 6:55pm Shabbat ends 7:54pm

26 (20 Tishrei) 27 (21 Tishrei) 28 (22 Tishrei) 29 (23 Tishrei) 30 (24 Tishrei) Chol Hamoed Sukkot Hoshana Rabah Shmini Atzeret Simchat Torah S.6:15,6:45,7:15,8:00am S.7:00,8:00,8:30,9:00am S.6:30,7:30,8:30am Yizkor S.8:00am Plag Mincha 5:45pm Plag Mincha 5:45pm Candle Lighting 6:53pm See box for times Mincha 6:55pm Mincha 6:55pm Mincha 6:55pm Mincha 6:55pm Mincha 6:55pm Yom Tov ends 7:49pm Candle Lighting after 7:50pm

FULL SCHEDULE OF SHABBAT SHACHARIT SERVICES 7:00am/Main Sanctuary, 8:00am/Upstairs, 8:45am/Beit Midrash, 9:00am Sephardic Minyan/Library, 9:00am/Main Sanctuary, 9:30am YP Minyan/Chapel

Young Israel of Hollywood-Ft. October 2021 Lauderdale Tishrei / Cheshvan 5782 Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 (25 Tishrei) 2 (26 Tishrei) Bereshit S. 6:15,7:00,7:30,8:00am Shabbat Mevarchim Candle Lighting 6:49pm See box for Shabbat times Mincha 6:55pm Early Mincha 2:30pm Rabbi's Class 6:00pm Mincha 6:45pm Havdalah 7:46pm

3 (27 Tishrei) 4 (28 Tishrei) 5 (29 Tishrei) 6 (30 Tishrei) 7 (1 Cheshvan) 8 (2 Cheshvan) 9 (3 Cheshvan) Noach S. 7:15,8:00,8:30,9:00am S. 6:15,6:45,7:15,8:00am S. 6:15,7:00,7:30,8:00am Rosh Chodesh Cheshvan Rosh Chodesh Cheshvan S. 6:15,7:00,7:30,8:00am See box for Shabbat times Plag Mincha 5:35pm Plag Mincha 5:35pm Plag Mincha 5:35pm S.6:00,6:30,7:00,8:00am S.6:00,6:30,7:00,8:00am Candle Lighting 6:42pm Early Mincha 2:30pm Mincha 6:50pm Mincha 6:50pm Mincha 6:50pm Plag Mincha 5:35pm Plag Mincha 5:35pm Mincha 6:50pm Rabbi's Class 5:55pm Mincha 6:50pm Mincha 6:50pm Mincha 6:40pm Havdalah 7:39pm

10 (4 Cheshvan) 11 (5 Cheshvan) 12 (6 Cheshvan) 13 (7 Cheshvan) 14 (8 Cheshvan) 15 (9 Cheshvan) 16 (10 Cheshvan) Lech S. 7:15,8:00,8:30,9:00am S 6:15, 6:45,7:15,8:00am S. 6:15,7:00,7:30,8:00am S. 6:15,7:00,7:30,8:00am S 6:15, 6:45,7:15,8:00am S. 6:15,7:00,7:30,8:00am Lecha Plag Mincha 5:30pm Plag HaMincha 5:30pm Plag Mincha 5:30pm Plag Mincha 5:30pm Plag Mincha 5:30pm Candle Lighting 6:35pm See box for Shabbat times Mincha 6:40pm Mincha 6:40pm Mincha 6:40pm Mincha 6:40pm Mincha 6:40pm Mincha 6:40pm Early Mincha 2:30pm Rabbi's Class 5:45pm Mincha 6:30pm Havdalah 7:32pm

17 (11 Cheshvan) 18 (12 Cheshvan) 19 (13 Cheshvan) 20 (14 Cheshvan) 21 (15 Cheshvan) 22 (16 Cheshvan) 23 (17 Cheshvan) S. 7:15,8:00,8:30,9:00am S 6:15, 6:45,7:15,8:00am S. 6:15,7:00,7:30,8:00am S. 6:15,7:00,7:30,8:00am S 6:15, 6:45,7:15,8:00am S. 6:15,7:00,7:30,8:00am Vayera Plag Mincha 5:25pm Plag Mincha 5:25pm Plag Mincha 5:25pm Plag Mincha 5:25pm Plag Mincha 5:25pm Candle Lighting 6:28pm See box for Shabbat times Mincha 6:35pm Mincha 6:35pm Mincha 6:35pm Mincha 6:35pm Mincha 6:35pm Mincha 6:35pm Early Mincha 2:30pm Rabbi's Class 5:40pm Mincha 6:25pm Havdalah 7:25pm

24 (18 Cheshvan) 25 (19 Cheshvan) 26 (20 Cheshvan) 27 (21 Cheshvan) 28 (22 Cheshvan) 29 (23 Cheshvan) 30 (24 Cheshvan) S. 7:15,8:00,8:30,9:00am S 6:15, 6:45,7:15,8:00am S. 6:15,7:00,7:30,8:00am S. 6:15,7:00,7:30,8:00am S 6:15, 6:45,7:15,8:00am S. 6:15,7:00,7:30,8:00am Chayei Sara Plag Mincha 5:20pm Plag Mincha 5:20pm Plag Mincha 5:20pm Plag Mincha 5:20pm Plag Mincha 5:20pm Candle Lighting 6:23pm Shabbat Mevarchim Mincha 6:30pm Mincha 6:30pm Mincha 6:30pm Mincha 6:30pm Mincha 6:30pm Mincha 6:30pm See box for Shabbat times Early Mincha 2:30pm Rabbi's Class 5:35pm Mincha 6:20pm Havdalah 7:20pm

31 (25 Cheshvan) S. 7:15,8:00,8:30,9:00am Plag Mincha 5:15pm Mincha 6:25pm

FULL SCHEDULE OF SHABBAT SHACHARIT SERVICES 7:00am/Main Sanctuary, 8:00am/Upstairs, 8:45am/Beit Midrash, 9:00am Sephardic Minyan/Library, 9:00am/Main Sanctuary, 9:30am YP Minyan/Chapel New Year’s Resolution 5782: No one should ever be hungry in a community blessed with so much.

THE YOUNG ISRAEL OF HOLLYWOOD- FORT LAUDERDALE EMERGENCY ROSH HASHANA FOOD DRIVE THURSDAY, SEPTEMBER 9, 2021-SUNDAY, SEPTEMBER 19, 2021

In preparation for Rosh Hashana, let’s join together to end hunger in our community. It’s as simple as filling a shopping bag with the list of items below or any BOGO you see at the stores, buying a gift card at Publix/Winn Dixie , or writing a check made payable to Young Israel Charity Fund.

Cereal Soups (canned or boxed) Oatmeal Vegetable oil Peanut butter Sugar substitute Jelly Canned fruit Tuna Mayonnaise Beans (dry or canned) Ketchup Canned vegetables Sardines Pasta Gefilte fish

Join in our efforts to help eliminate hunger in the Broward County Jewish community.

Drop off your filled bags, checks or gift cards in the designated boxes at: The Young Israel of Hollywood-Fort Lauderdale 3291 Stirling Rd, Fort Lauderdale, FL 33312 To learn more about The Cupboard, visit www.jfsbroward.org/services/cupboard FILL A BAG & SAVE A LIFE SUPERMARKET GIFT CARDS AND CHECKS ARE WELCOME!

The Dorit and Ben J. Genet Cupboard, a subsidiary of Goodman Jewish Family Services is the first all-kosher pantry in Broward, feeding more than 700 households (1800 people) and 170 Holocaust survivors on a monthly basis, with new clients added each month.

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While we request that our community and friends patronize the businesses advertised in our bulletin, we do not endorse the Kashrus reliability of any establishment or product. Please consult our Rabbi. YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 19 The Power of HAYOM Rabbi Yosef Weinstock

The Shulchan Aruch (585:1) writes that the shofar should be sounded from the shulchan at which we read the Torah. This is in line with the connection that Rav Saadiah Gaon makes between blowing shofar on Rosh Hashanah and Matan Torah (one of ten reasons he offers for blowing shofar).

The first time in the Torah that we find a shofar sounded is at Har Sinai. According to Rav Saadia Gaon, as we hear the shofar we are supposed to recommit ourselves to Torah values and mitzvah observance. We normally talk about Matan Torah on the holiday of Shavuot, but the connection between the revelation at Sinai and Rosh Hashanah runs deep.

First mention of shofar in the entire Torah is by Matan Torah: Parshat Yitro tells us how the shofar was used at the end of the event: : ִּב ְמ ֹׁש ְ֙ך ַה ֹׁי ֵ֔ בל ֵ֖ה ָּמה ַַֽי ֲע ֥לּו ָּב ַָּֽהר When the ram's horn sounds a long, drawn out blast, they may ascend the mountain The word used here is yovel, not shofar. Rashi first explains that yovel refers to a ram’s horn. Then Rashi quotes Pirkei D’Rabi Eliezer: ושופר של אילו של יצחק היה And this shofar (at Sinai) was from Isaac’s ram [the ram that Abraham sacrificed instead of Isaac]. We interject within the story of Sinai a mention of Akeidat Yitzchak, the event recalled many times over the course of Rosh Hashanah. An event, (according to Pesikta Rabati- that occurred on Rosh Hashanah. One proof: ַו ִּי ְק ָּ ָ֧רא ַא ְב ָּר ָּ ָ֛הם ַֽשם־ ַה ָּמ ֥קֹום ַה ֵ֖הּוא ה | ִּי ְר אה אֲש רְ֙ יַֽאָּמ ֵ֣ר הַ יּ֔ ֹו ם בְהַ ֥ר ה י ֵַֽֽרָּא ַֽ ה And Abraham named that place, The Lord will see, as it is said even TODAY: On the mountain, the Lord will be seen Says Pesikta Rabati: HAYOM is a reference to Rosh Hashanah.

In the Rosh Hashana Mussaf, the bracha of Shofrot opens with a vivid description of the role of the shofar at Mt Sinai, and then we quote all three verses from Yitro that mention the shofar. How is the shofar from Sinai supposed to inform and inspire us as we listen to the shofar on Rosh Hashanah?

Rav Yaakov Galinsky suggests we take a closer look at an interpretation offered by the Gemara in Shabbat pg 88a: On the words: :which literally means that the Jews stood under the Mountain – the Talmud famously explains ַו ִּי ְת ַי ְצ ֵ֖בּו ְב ַת ְח ִּ ֥תית ָּה ַָּֽהר .מלמד שכפה הקדוש ברוך הוא עליהם את ההר כגיגית, ואמר להם: אם אתם מקבלים התורה - מוטב, ואם לאו - שם תהא קבורתכם “the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial.”

There’s a grammatical problem with this phrase. The Talmud should not say SHAM T’hei Kevuratchem. It should say PO T’hei kevuratchem. Here will be your burial.

Rav Galinsky explains: The Talmud is warning us that SHAM is not a location, it’s an attitude. The attitude of SHAM is an attitude of procrastination. It’s an attitude of being stuck. It’s an attitude that delays action with the excuse of “some other time” or “some other place.” And the Talmud is teaching us SHAM- T’hei Kevuratchem. If we get mired, infected by the SHAM attitude, then it will be our downfall. It will cause us to get stuck- even bury us during our lifetime.

The SHAM attitude is insidious, so easy to lapse into and so difficult to extricate from our mindset. The shofar of Rosh Hashanah serves as a wakeup call just at it did at Har Sinai- a wakeup call from the Sham attitude, and a clarion call to embrace the Power of Hayom, the power of now.

I am a fan of the Back to the Future movies. In that series and similar time travel movies, when people talk about travelling to the past, they worry about radically changing the present by doing something small. But barely anyone in the present really thinks that they can radically change the future by doing something small in the present. Why is that? Because we get stuck in a SHAM mentality, and don’t really appreciate the Power of Now.

In 1939 a train with 1000 Jewish children left Slovakia for England. Soon after their arrival it was announced that King George VI was coming to see them. All the children were ordered to their rooms to put on their best shorts and scrub their faces in preparation for their meeting with the king.

Along with all the other residents of the street, the school children turned out on the pavement and there was a great sense of anticipation. However as the other spectators were aware, this 'meeting with the king' was not quite as the children had imagined. Instead they were merely part of the welcoming party as the king's entourage turned the corner and proceeded down the street. Nonetheless the children joined in the cheering and flag waving as the car passed them at a processional pace. For one boy, simply standing and watching was not enough and he broke ranks and proceeded to chase the car down the road. When he reached the vehicle

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 20 he began banging on the car with all his might, when finally the car stopped, the door opened and the boy stood face to face with the king. King George asked what the problem was, and the boy thanked him for having brought him to this country and rescuing him from Europe. "However", continued the boy, "you see, I'm terribly lonely as my parents are still over there." The king responded by asking the boy’s name, the name of his parents and where he was from. He thanked him and bid him on his way back to the rest of the children.

The boy was sure he would be severely punished for his actions but surprisingly the school did not make anything of the incident. A few weeks later the headmaster summoned the boy to his office. The boy was sure he was going to be reprimanded. Instead of punishment the headmaster explained that the boy had made quite an impression upon the king. So much so that King George had sent a gift. With that he opened the side door to the office and standing there waiting were the boy's parents. The narrator recounting this story on Israeli radio concluded that for the past 60 years he has asked himself, “why did I just stand there watching like everyone else? Why did I not seize that moment to chase the king?”

Leo Tolstoy wrote a short story called “the Three Questions”. It’s a story of a king who was seeking the answer to these three questions: 1) What’s the most important time? 2) Who is the most important person? 3) What’s the most important thing to do? He decided that if he could answer these three questions, he’d be set for life. Lots of advisors offered suggestions, but none to the king’s satisfaction. So the king traveled to the wise hermit for the answer. There he learned the answers to his three questions: Most important thing to do: is always to do good. Most important person: is always the person in front of you. And the most important time: is always NOW.

The Power of Now helps us resolve a seeming contradiction in the words of Hillel: Im eyn Ani Li- Mi Li? If I am not for myself- who will be for me? We need to take care of ourselves. Ukshe’ani l’atzmi- ma ani? If I am only for myself- what am I? We need to take care of others.

This appears to be a serious contradiction. Some suggest we balance the two. But Hillel provides his own answer, through the third clause of this Mishnah in Avot: V’im lo Achshav Ematai? If not now when? It all depends on the Achshav, on the Now. If the Now demands that we focus on ourselves, then refer to Hillel Clause Number 1. And if the Now dictates that we focus on the needs of someone else, then that is all that matters in that moment.

The Lubavitcher Rebbe once said that the key to time management is to recognize the value of every single moment. The SHAM mentality attempts to divert our attention from the Power of Now. Rosh Hashana is refered to as HAYOM. HAYOM HARAT Olam. At the end of Mussaf- a crowd favorite piyut is HAYOM, HAYOM, HAYOM. It’s about today. The Shofar on Rosh Hashana reminds us that NOW is really all we have- so we must make the most of it. Yalkut Shimoni explains: Tiku Bachodesh Shofar: Chidshu Maaseichem: refresh your actions; Shifru Maaseichem- improve your deeds. When? HAYOM. Now.

I want us all to hear the shofar on Rosh Hashanah as a call to action- TODAY. How will the shofar we hear impact our actions HAYOM- on the holiday itself- right after shofar blowing? Might it inspire a little more kavanah and a little less talking during davening NOW? How will the shofar impact our relationship with others? Might it be a smile, a kind word, a Shanah Tovah wish to a stranger, or maybe to someone with whom you were once close but now have drifted apart?

How will the shofar impact our actions by the end of the day? Might it reflect in our spending more quality time with our children, our spouses, our friends and guests? Spending some time in the afternoon learning Torah, reading Tehillim, conversing or engaging with our loved ones- TODAY? Might the shofar’s impact express itself in our being more kind, more patient, more helpful- TODAY?

And how will the shofar we hear impact our actions by the end of Yom Tov? Might it reflect itself in pledging (pledging sooner, pledging more) to our Kol Nidrei Appeal? In acting on things that had been in the works for a long time, but never materialized due to the SHAM mentality? This year as you hear the shofar I want you to think about how we will embrace the Power of Now through actions that can be done HAYOM today. Those actions will then inspire our Aseret Ymei Teshuva, and hopefully impact the rest of our year and the rest of our lives. אָּבִַּֽ ינּו מַלְכַֽנּו תְ הא הַשָּׁ עָּׁ ה הַ ז ֹּאת שְעַתרַ חֲמִּ ים וְע ת רָּ צֹוןמִּ לְפָּנַֽיָך Our Father, our King! let NOW be a time of compassion and a time of favor before You. Let us merit Your favor, Hashem, by embracing and acting upon the Power of HAYOM.

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 21

ROSH HASHANAH LAINING

Had our Sages asked me to choose the Torah portions to be read on Rosh Hashanah, I would have told them that we should read on the first day Chapter One of Bereishit, the creation of the world which is heralded on this holiday. On the second day of the holiday we should read Chapter Two of Bereishit which describes the creation but adds the introduction of a relationship between man and God. But alas I was not asked. Instead they chose for the first day the story of the expulsion of Yishmael and for the second day the Akeidah of Yitzchak. But what do these stories have to do with Rosh Hashanah?

When we analyze the reading for Yom Kippur, a real connection exists. In the ritual of Yom Kippur, there are two identical male goats; one is expelled to his death in the desert. The other is offered as a sacrifice on the altar. Well, that is what happens in the readings for Rosh Hashanah. Yishmael is the goat sent out to the desert. And Yitzchak is the goat offered on the altar. This is perfect, and the big picture is now evident for all to see. The more I think about it, the more fitting is this analysis. But one fact lingers. I have not seen it mentioned by any commentator. And that scares me. What did I miss? It fits and it is a solid interpretation. Think about it.

L’Shanah Tovah! Rabbi Edward Davis

COMMUNITY SHOFAR BLOWING

Shofar Blower Tues. Sept 7th, 2021 Wed. Sept 8th, 2021 Location Avi Ciment 11:00 AM 11:00 AM 4141 N. 41 Street

Marc Morse 12:30 PM 12:30 PM Hollywood Oaks-5633 Live Oak Terrace

Stan Frohlinger 1:00 PM 1:00 PM Arapahoe-3312 SW 57th Place

Marc Eisenman 1:15 PM 1:15 PM Shabbos Park

Shaya Gutleizer 1:30 PM 1:30 PM 3611 North 33rd Terrace

Maish Staiman 3:30 PM 3:30 PM 4709 N. 39th Street- Woods of Emerald Hills

Rabbi Davis 4:00 PM 4:00 PM 4001 North 45th Ave, Hollywood

Marc Morse 5:00 PM 5:00 PM Hollywood Oaks-5633 Live Oak Terrace

Zach Schenker 6:00 PM 6:00 PM Young Israel Tent

Please see our website for a full and updated guide to the High Holidays https://www.yih.org/holidays

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 22

SHANAH TOVAH. GOOD YOM TOV. Today is 1 and 2 Tishrei, 5782. Follow your Machzor for the entire holiday.

TORAH READING The end of Parshat Veyeira [Compiled by Rabbi Edward Davis (RED), Rabbi Emeritus and Sephardic Minyan Rabbi Young Israel of Hollywood-Ft. Lauderdale]

1. In the Kedushah, the refrain of Kadosh, Kadosh (Holy, Holy, Holy,) is a refrain from the prophet Isaiah, who lived during the time of the First Holy Temple. Living in Eretz Yisrael at that time served the prophet well, for he experienced great holiness. Israel was economically prosperous, residing in our Land, each man under his grapevine, and each man under his fig tree (I Kings 5:5). All had knowledge of Hashem and believed in Him. The second refrain of the Kedushah is Baruch Kvod Hashem Mimkomo, Blessed is the Honor of Hashem from His Place, a verse from the prophet Ezekiel. Ezekiel experienced Hashem’s revelation in Exile, not in Israel, not in the Temple, but as a refugee. Rough times in the post Temple period, with the Jewish people experiencing hard labor. The Kedushah teaches us that Hashem is reachable, whether in close proximity of His palace in Yerushalayim or in Exile through the people’s despair. The word Makom, His Place, is the word we use to express wishes of Refuah Shelaimah to a sick person, and when we wish someone to gain comfort in his mourning. The word is used when we feel Hashem is distant from us. From close and from afar, we still strive to feel Hashem’s presence.

2. AVINU MALKEINU. This is a central prayer throughout these Days of Awe. Our Father, our King, whether He treats us as a Father or He treats us as His servants, He is our Hashem. On Rosh Hashanah there is no mention of sin, no confessional; it is a Yom Tov. Following the teachings of the Vilna Gaon, I do not say the first line of the AVINU MALKEINU in our Machzor: Chatanu L’Fanecha, we have sinned before You. On Rosh Hashanah we are only beginning the Teshuvah process. We are in the midst of Hirhur Teshuvah, the “awakening” of Teshuvah. Rav Soloveitchik spent much time and effort in developing the significance of this idea of Hirhur Teshuvah. The whole experience of listening to the Shofar being blown is the beginning of the awakening to the process of Teshuvah. We haven’t really done anything yet, but our inspiration of penitence has begun today with the Shofar blasts. May this day prove its worth and inspire us to proceed in engaging Hashem and bring Him closer into our lives.

3. BIRTH OF YITZCHAK. After the birth, Sarah said “whoever hears will rejoice with me.” Sarah received the most important gift in her life: the birth of a baby son. Yet she felt that her joy will be so much greater if others will rejoice with her. True religious joy is the kind that can be shared with others. When the Torah tells us about the joy of Yom Tov, it makes sure to include the children, the servants, and the Leviyim, and anybody else who is economically deprived in the Jewish community. True joy is shared joy. We see this as well in the Halachah of attending a Brit Milah. To attend means you MUST attend the festive food reception that follows. You may not just attend the ceremony. Part of the joy is to greet the family and be with them during the food reception. And hopefully this joy is contagious. Sharing is part of the definition of the word Simchah according to the Meshech Chochmah. Simchah means sharing with others; Sasson means happiness without sharing with others. Sarah’s joy did include many others.

4. EXPELLING YISHMAEL (AND THE ROLE OF THE MATRIARCHS). Avraham did not want to expel Yishmael and Hagar. Sarah initiated the idea. And Hashem told Avraham explicitly “whatever Sarah tells you, heed her voice.” Rashi comments on this comment and adds that Sarah exceeded Avraham’s level of prophecy. In one of his essays, Rabbi Shamshon Raphael Hirsch (19th century Germany) expounds on this notion and states that the role of the matriarchs, however obscure it appears in the text, was really major. Each matriarch had a specific role in influencing their husbands in seeing the bigger picture of the mission of the Jewish Family. Sarah had to tell her husband that Yitzchak was the spiritual heir. Similarly Rivkah had to inform her husband that it was Yaakov and not Esav, who was going to lead the Jewish family. And Rachel influenced Yaakov to note the role that Yosef was to play in the evolution of the Jewish nation. The women all saw the bigger picture, more so than the Patriarchs!

5. At the end of the first day’s reading, the Torah tells us that Avraham planted a tree, an Eshel tree in Be’ersheva. Avraham used the tree to instruct other people that Hashem exists and controls the world. The Rambam, in his Code of Jewish Law, writes when you want to see Hashem, take a good look at nature and you will see proof of Hashem’s existence. Avraham was doing the same thing. He would engage each person and discuss the growth and phases of a tree’s life. When it sheds its leaves, enters a dormant stage, and then springs back to life, bearing fruit, and preparing the growth of a new tree. Understanding what is going on around us is the necessary means to discover Hashem’s presence in this world.

Modern man is a man of science, but what does he really know? The more he investigates and studies the universe, the more he realizes what he does not understand. Rav Soloveitchik wrote that man’s arrogance gets in the way. When Avraham

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 23 saw the three angel/men, he asked them to sit under the tree. This way they will be able to better begin to perceive Hashem’s existence. We should all begin to see this wonderful world as the true evidence of Hashem’s existence.

6. THE SHOFAR BLASTS. There are two components of the Shofar blasts, and they are two different things. The Tekiah is a single long blast that indicates that Hashem is the King of the World. Similar to the coronets that are blown when a head of state enters the room. The second part of the Shofar blast is the Teruah/Shevarim, the tearful wailing and crying, symbolizing the penitent process of Teshuvah that we are supposed to be experiencing. Why are these two different ideas thrown together in our prayers? The Rav explained this issue with a novel approach. When man acknowledges Hashem, he does so when he stands in front of Hashem in judgement. Heralding Hashem’s greatness is axiomatic to accepting our role as a servant of the King and our willingness to be judged by Him. We should be frightened when being judged, but instead there is an element of pride in knowing that we can be judged. We are the choicest of Hashem’s creations and consequently realize our lofty position in the world because we can submit ourselves to our King.

7. THE AKEIDAH. This story speaks about whose life we possess. When Hashem commands Avraham to sacrifice his son, Avraham does not flinch for a moment. He willingly sets into motion the necessities required to fulfill the mission. He would have sacrificed himself if called upon to do so. He realized that he had no right to “possess” a son. Life is Hashem’s gift, and He may recall it if He wants to. This is a stoic approach to life, totally denying any emotional attachment to life. Not very realistic for any human being. Yet we appreciate Avraham’s greatness in assessing the gift of life, even if it is not normal. No wonder the famous existential philosopher Seren Kierkegaard (1813-1855, Denmark) said that he would walk the length of the world in order just to sit at the feet of Avraham. He recognized that Avraham was such a unique individual. A man of true faith. Of the three Patriarchs, it was only Yaakov who was relatable to us common folk. We cannot relate well to Avraham or Yitzchak, and this story is the main reason why. Yet this story established a model for what is required in viewing the big picture of Jewish history. How many times have we Jews been called upon to sacrifice the gift of life just because we are Jewish. (RED)

8. “Stay here with the donkey ... (we) will go yonder.” When the four of them were walking to the place of the Akeidah, only Avraham and Yitzchak saw the cloud hovering over the chosen mountain. Then Avraham told the two others (Yishmael and Eliezer) to wait with the donkey. Only the Patriarch and his son will go farther. Rav Soloveitchik used this portion to teach us something quite important. When we Orthodox Jews are on a mission to benefit the Jewish people, it is okay that we work together with the non-Orthodox and the non-Jewish people. But when it comes to praying to Hashem, leave them and proceed on your own to engage in our religious binding activities. They do not embrace our concepts or ideas when it comes to engaging Hashem in our lives. Then daven in the way we have done for centuries without adopting new forms or concepts of religion. After our service we can again join them in our combined useful mission.

9. At the end of the second day’s reading, the Torah adds a short paragraph telling us of the family growth experienced by Avraham’s brother Nachor. Many commentators wrote that this was intentional so that we be informed of the birth of Rivkah, who would marry Yitzchak, who was just offered as a sacrifice. I believe that there is a different message entirely. In the development of the tribal family, the next stage is to have twelve children. While Avraham almost lost his heir, his brother already achieved the next plateau: eight sons from his wife and four more sons from his concubine, totaling twelve sons. This achievement will not happen in Avraham’s lifetime. Historically always slower in development, the Jewish people will eventually get there. Avraham learned this lesson well. The idolatrous part of the family will never know the meaning of a Covenant with Hashem, that we will know so well. Being a Covenantal people means that we will undergo many more trials and tribulations, but it will be worth it. We will reach the religious heights that are part of our destiny as the Jewish people of Israel.

10. THE MAASEH MITZVAH OF SHOFAR. Every Mitzvah has an activity associated with it. We say the Berachah over the Lukas and then shake it. But the blowing of the Shofar is only performed by the blower. The rest of us fulfill the Mitzvah by listening to the Shofar blasts. There really is no MAASEH Mitzvah, no activity associated with the Mitzvah. The Brisker Rav, my Rebbe’s grandfather, commented that this necessitated that we have concentration on the hearing act of this Mitzvah. Hearing becomes the Maaseh Mitzvah. Therefore concentrate with your heart and mind when hearing the Shofar being blown. Without proper Kavannah (concentration) hearing becomes a meaningless gesture. The Baal Toke’ah has in mind to allow all who listen well to fulfill his Mitzvah.

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 24

GMAR CHATIMAH TOVAH. Today is 10 Tishrei, 5782, Yom Kippur.

TORAH DIALOGUE (p. 711 Birnbaum Machzor) (p. 452 Artscroll Machzor) [Compiled by Rabbi Edward Davis (RED), Rabbi Emeritus and Sephardic Minyan Rabbi Young Israel of Hollywood-Ft. Lauderdale]

1. KOL NIDRE. Just prior to singing the paragraph of Kol Nidre the Chazzan intones…. “…. we sanction prayer with the transgressors.” This does not mean that we in some way imply that the sins of transgressors are automatically forgiven in some fashion with this statement. Only true penitence from any sinner can accomplish that. What is involved is a sense of history. According to KiTov in Sefer Hatoda’ah the statement came about in Spain and elsewhere during the times of the Inquisition. Many Jews were forced into accepting Christianity but secretly kept Judaism. As such, they attended a Yom Kippur service in secret and were emotionally embracing the Kol Nidre prayer. It spoke to them in a highly personal fashion because they wanted to nullify the vow of keeping Christianity. Hence the Chazzan wanted to include them in the assembly of prayer at Kol Nidre. When things are added to the text in a historical fashion many times we end up retaining these statements even when they are not applicable. It could be the situation in our day, in the 21st century, when we are intoning the same line but the case is completely different. Nevertheless we understand that many people who do not attend services on a regular basis, and are not consistently dedicated to the observance of Torah and mitzvot, surface and want to join in for the Kol Nidre Yom Kippur experience. Their sins and their penitence should be real and transformative, directing them to a greater sense of Torah observance and embrace of God’s mandates in this world. With them we are whole. Prayer itself is compared to the incense offering in the Holy Temple. The necessary fragrances that comprised the incense included one or two that independently did not give off a pleasant aroma, but nevertheless were joined with the others in order to create the Ketoret which represented true, heartfelt prayer. (RED)

2. The Kol Nidre paragraph itself, when read literally, is not spiritually overwhelming, and yet, nevertheless, it is a springboard to the holiest day of the year. Vows are taken orally and are representative of many of the miscues that we perform in speech. When one analyzes all the Al Cheit that we recite ten times throughout the Yom Kippur experience, one notices that a great percentage are sins of speech. When Hashem created the human being it says that He breathed life within the human. The Targum and Rashi indicate that the power of speech is one of those things that is extremely important as a part of creation of man, and makes man a unique entity in the world. What we need to do is to use this power that is granted to us for good things. We should be more protective of the things that we say, guard our speech from evil, as it says in Psalms. We are imbued with sanctity, and speech very often is the manner in which we elevate ourselves to a life of Kedushah. The Kol Nidre therefore is a public statement about the use of speech. May we understand the message and embrace a positive conduct of discipline in the use of speech in our lives. (RED)

3. During the davening we recite the Shema; and the Baruch Shem… which we recite all year long in an undertone is said out loud. The Midrash tells us that when Moshe ascended Mount Sinai, he heard the angels say this line of Baruch Shem… and brought it down to us. In the Midrash, Rav Ami compared it to the situation if a person stole a piece of jewelry from the king’s palace. When he returned home he gave it to his wife and told her not to wear it publicly. This seems very strange and is corrected in some way on Yom Kippur. On Yom Kippur we are all pure and likened to angels. As angels we are able to say Baruch Shem out loud. The origin of the Baruch Shem is even mentioned by the Rambam when he discusses the laws of the Shema and tells of a different Midrash. When Yaakov was on his deathbed and all his twelve sons surrounded him for his final blessing to them, they all said to him initially Shema Yisrael, listen our Father, Hashem Elokeinu, Hashem Echad, we recognize God as our God. When Yaakov heard his sons profess faith in Hashem, he was the one who first stated Baruch Shem, blessed be God. When we incorporate the Rambam’s Midrash with the Rav Ami statement we get a clearer picture of the meaning of Baruch Shem, and how we are using it on Yom Kippur to elevate ourselves as angels before Hashem, who performed the will of God without questioning it and without contradiction. (RED)

4. There are six aliyot to the Torah in the morning Torah reading and then three more in the afternoon. The morning’s Torah reading is the detailed description of the rituals in the Holy Temple on this spectacular day, the only day of the year when the Kohen Gadol entered into the Holy of Holies. Here we see an exact description of what the Kohen Gadol did, and it is quite remarkable because it is all done secretly. In other words the people do not see the Kohen Gadol when he is in the Holy of Holies, but they know exactly what the Kohen Gadol is doing. This is important that we do not feel that the High Priest is doing something on his own. What he does is known to us and that is a good thing because he is representing us when he does it. The Kohen Gadol would go through all the rituals and confess with total contrition to the degree that the confession itself was like a sacrifice to God. His confession had the power to bring atonement to the entire nation of Israel. Again, we are seeing a remarkable demonstration of the power of speech. I realize that it is not merely a recitation of a formula, but a sincere declaration of remorse for the collective body of Israel. But nevertheless it is the oral declaration that

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 25 is supposed to penetrate their inner feelings. This went from the religious leader of all of Israel down to every individual. When we experience the davening of Yom Kippur we follow the ritual again in Mussaf. The Chazzan represents the Kohen Gadol as he goes through the Amitz Ko’ach in the Mussaf, which gives the detail of the rituals that we read in the morning in the Torah as part of the Mussaf service. So again we are seeing and experience the best we can today without sacrifices, the meaningful idea of confession and atonement. Hopefully we gain a successful Yom Kippur, even with the rendition that we have in our day. (RED)

5. As mentioned above Yom Kippur has six aliyot. Ezra was the one who was instructive in terms of our public Torah reading practices. The weekday Torah reading calls for three men to be called to the Torah. Rosh Chodesh and Chol HaMoed have four people being called up. Regular Yom Tov has five aliyot, Yom Kippur has six, and Shabbat seven. If we would use the number of aliyot as the barometer of sanctity, this would indicate that Shabbat is the holier day in the course of the year. Nevertheless, we herald Yom Kippur as such because of the other practices and observances of this holy day. Adding to the aliyot is legal but we do so only on Shabbat because on all the other days of Torah reading the custom is not to add aliyot, even though it is legal to do so. I like the fact that our custom is such because we then can analyze and see the prescribed difference between the various days of public Torah reading. (RED)

6. One of the strange oddities of this service is the two identical goats that were brought to the Kohen Gadol. By a lottery one goat was designated to be sacrificed at the Altar in the Holy Temple; the other goat was sent out to experience a cruel death in the desert. This is the source of the expression scapegoat and would beg for an interpretation that I will be glad to hear from any of you when you offer it to me privately. I find the twin goat ritual to be a perfect reflection of the Torah reading for Rosh HaShanah. On the first day of Rosh HaShanah we read of the expulsion of Yishmael into the desert, very much the performance of the scapegoat ritual. On the second day of Rosh HaShanah we read of the (aborted) sacrifice of Yitzchak, which would be the other goat ritual of being offered on the Altar of the Holy Temple. What we are seeing is a direct link between the Torah readings of Rosh HaShanah to that of Yom Kippur. My only problem with this interpretation, which is an original one, is the fact that I did not find it anywhere else. This worries me. It seems to be a beautiful interpretation linking the Rosh HaShanah and Yom Kippur public readings, and yet the fact that no-one mentions it raises the doubts in my mind of its veracity. (RED)

7. YIKZOR. Looking in the Shulchan Aruch the Rama mentions the recitation of Yizkor as an Ashkenazic custom, and he only mentions it for Yom Kippur. The Yizkor custom was instituted just for Yom Kippur because the deceased also require atonement, just as the living people do. What we do is pray, and we pledge charitable gifts in Yizkor. The concept is that we perform a mitzvah and share the benefits, the reward of the mitzvah, with the deceased. Our loved ones who have passed away are not in the world of mitzvahs as we are, hence they cannot improve their status in the world to come without our assistance. This is the underpinning of the custom that we have when we greet someone who is observing a yahrzeit by saying to them that the Neshama, the soul of the deceased, should have an aliyah, to have ascension in the world in which they are living now. Hence a reminder to all who are saying Yizkor today: It is important that we redeem and pay the pledges to Tzedakah that we are reciting during the rendition of Yizkor. 8. The Haftorah for Minchah is the four chapters that comprise the Book of Yonah. It is a unique story. Two of the paragraphs are strictly narrative. Two are more spiritual, giving us meaning to the events of the narrative. The important lesson of this story is that one cannot run from Hashem. Yonah attempts to avoid the mission that Hashem has sent him on to Nineveh to proclaim that the inhabitants of Nineveh should repent to Hashem and avoid annihilation. The incident of being swallowed by the large fish is a matter of much imagination on all parts, but the ultimate message is that one cannot run from Hashem. The second message that I find to be most important is one of inspiring us to do Teshuvah. The non- Jewish people of Nineveh rallied immediately, following their king, in a massive and forceful display of penitence in order to avoid the evil decree. This should be an inspiration to all of us, the chosen people, to be inspired today and dedicate ourselves to a greater sense of Teshuvah and fulfillment of God’s decrees.

YOM KIPPUR HALACHAH

If one harmed another person, even by merely hurting someone’s feelings with words, Yom Kippur will not atone for the sin unless one first appeases the other party and asks for forgiveness. If the person does not forgive, one must return a second and a third time, each time bringing three other people along while asking for forgiveness. Although one is obligated to do this all year, one must be particularly vigilant to do this before Yom Kippur in order to be sure to go into Yom Kippur free of sin. (Mishnah Berurah 606:1) The one who is being asked to forgive should not be cruel in withholding forgiveness because every person will be judged “measure for measure.” One who does not act strictly in standing up for his rights will be forgiven for all his sins in Heaven, and if he does not forgive he will likewise not be forgiven for his sins.

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 26 The Goat to Azazel: Devil Worship or Our Greatest Praise? Rabbi Adam Frieberg; [email protected]

The temple service, with its many sacrifices, is hard for many of us, living 2000 years after the destruction of the temple, to relate to. This issue is highlighted by the fact that much of our prayer service on Yom Kippur is dedicated to recounting, in great length and exquisite detail, the step by step procedure that the Kohen Gadol followed in the Temple on this most holy day. While many of his actions require explanation and further analysis for us to garner their true meaning, the goat for God and the goat for Azazel beg for further explanation.

While we may not be conversant in the laws of sacrifices, we know enough to realize that throwing a goat, on which we have confessed our sins, off a cliff, where it will crash against sharp rocks, its flesh being torn apart on the way to a gruesome, painful death, is not a normal part of our sacrificial service. Yet the Torah (Vayikra 16:5-22) obligates us to carry out this exact procedure each year.

What’s going on here? What’s behind this seemingly barbaric practice?

Ibn Ezra claims that the meaning of this practice is hidden, yet provides a cryptic hint to its understanding. Ramban 16:8, has a lengthy explanation in which he says that he will be the “talebearer who reveals his [Ibn Ezra's] secret”.

Ramban explains that there is a celestial officer named Samael (another name for Satan) who “rules in the desolate places”, including the desert. Samael has the power to cause destruction and desolation. The gist of Ramban's explanation is summarized by the Pirkei Rebbi Eliezer HaGadol (Chapter 46), which Ramban quotes. This midrash describes the goat to Azazel as a bribe that the Jewish people give to Samael on Yom Kippur “so that he not subvert their offering” by prosecuting them in the heavenly court. The midrash continues, at length, explaining how Samael will find no sin amongst the children of Israel, and will ultimately compare them on Yom Kippur, in every way, to angels; both don’t eat nor drink, both don’t wear shoes, both stand, and both are free of sin. Ramban explains that the goat is not a sacrifice to Samael, and that is why we do not slaughter it, but rather it is a bribe which is sent to this demonic creature.

After contemplating this Ramban (it is definitely worthwhile to read his entire piece) (Ramban’s commentary to Vayikra 16:8), an immediate reaction would be: Isn’t this idol worship? Does this practice really fit into Jewish belief and practice, especially on the holiest day of the year? Ramban himself addresses this question through the use of a parable. A man made a feast for the king, and the king commanded this man to give food to a certain person. It is clear that the host isn’t giving of his own to this guest; rather the host has given over all the food to the king and is just a conduit who is providing food for this guest as a messenger of the king. So, too, we offer this goat to Samael as messengers of God, who has commanded us to provide this bribe. Our intention is not to benefit from the bribe, but rather to fulfill the command of our Creator.

Whether the Ramban's answer to the idol worship question satisfies you or not, there is a bigger question that emerges: Why are we scared of the potential curses of this demonic being? Are we not confident that God will judge us based on our true merits?

Rabbi Shimshon Rafael Hirsch presents an idea which clarifies the whole idea of the Satan and sheds lights on our question. And leaves us with a message to go into Yom Kippur with:

Bereishit 4:7 reads, ַו ֹּ֥י א ֶמר ה' ֶאל־ ָּ ָ֑ק ִין ָ֚ ָּל ָּמה ָּ ָ֣ח ָּרה ָ֔ ָּלְך ְו ָּ ָ֖ל ָּמה ָּנ ְפ ֹּ֥לּו ָּפ ֶֶֽניָך׃ And Hashem said to Cain, “Why are you annoyed, And why is your countenance fallen? ֲה ֤לֹוא ִאם־ ֵּתי ִטי ֙ב ְש ֵָּ֔את ְו ִא ֙ם ָ֣ל א ֵּתי ִָ֔טיב ַל ֶ ָ֖פ ַתח ַח ָּ ָ֣טאת ר ֵָּ֑בץ ְו ֵּא ֶ֙ ֶלי ָ֙ך ְת ָ֣שּו ָּק ָ֔תֹו ְו ַא ָּ ָ֖תה ִת ְמ ָּשל־ ֶֽב ֹו׃ “Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at your door. Its desire is toward you, yet you can conquer it.”

The normative reading of the end of this verse is that the Satan/evil inclination wants to get you, yet you can overcome it. Rabbi Hirsch quotes Chazal to show that this interpretation is incorrect. In fact, Satan’s true job is in fact to tempt you, but to ultimately fail. Chazal write, “Satan comes from God and tempts human beings and when they have yielded to his temptations, he goes up and complains to God.” Rabbi Hirsch’s point is that the Satan does not want us to fail; rather his goal is to push us to levels we thought were beyond us, and help us conquer new challenges. It’s Satan’s job to bring out the best in us by making us use all of our inner strength to beat it, helping us reach new heights in our spiritual lives through fortitude against a challenge.

On Yom Kippur we put our sins on the goat and push it over a cliff, defeating it. Yet the goat, which represents Satan/Samael wants to lose. Satan’s mission is to help us achieve our greatest potential. Perhaps the true meaning of the midrash is a celebration of our greatest achievement. We have defeated the Satan and provided him the opportunity to sing our praise; and he celebrates the heights we have achieved, and present them to God on this holy day. YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 27 Rav Shimon Schwab suggests that this true nature of Samael’s intention is actually inherent in the very name of the goat designated for him. Rav Schwab references a principle that exists throughout Tanach- that one’s name, to a certain extent, reveals their true nature. Adam named animals in the Garden of Eden based on their essential characteristics. Avigail, whose first husband was a despicable person, is aptly named Naval (translated as degenerate). Rav Schwab says this also explains why, when after fighting with the angel, the angel is unable to answer Yaackov’s question as to what his name is. Rather, the angel simply responds with a question, “Why do you inquire about my name?” Rav Schwab suggests that the Angel, having completed his task of fighting Yaackov, no longer had a purpose, and therefore no longer had a name.

With that background idea, he explains the Ramban’s understanding of the Sir L’Azazel. The word can be broken into two parts: Az- meaning “very strong” and Zazel- meaning “walking away in defeat”. That is the nature of the Satan/Samael. To be big and strong and tempting enough for us to have to put up a very strong fight, but small and weak enough to lose the fight and walk away in defeat.

On Yom Kippur we take all of the sins of the Jewish people and put them on this Sir L’Azazel. This is done through the Kohen Gadol’s confession of our sins. And after we have communally and individually done the hard work of teshuva. We are then totally pure, like angels. This allows Satan the sweetness of being defeated, and allows him the chance to sing our praises.

Sometimes we feel overwhelmed, like we can’t accomplish and overcome the really tough challenges that God has given us. But we must remember this fundamental truth: God only gives us challenges that we can overcome. The obstacles are just small enough to overcome, but also large enough to help us grow.

May this be a year of growth, joy and health, for you and your family.

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 28 God's Secret Formula: Understanding the Thirteen Midot Harachamim Sara Frieberg

The following is based on a shiur I originally gave in Elul 5779 exploring why the Thirteen Midot Harachamim (Attributes of Mercy) are used so frequently in our tefillot throughout this time of year.

Talmud Bavli, Rosh Hashanah 17b The verse states: “And the Lord passed by before him, and proclaimed” ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא Exodus 34:6). Rabbi Yoḥanan said: Were it not explicitly written in the) מקרא כתוב אי אפשר לאומרו מלמד שנתעטף verse, it would be impossible to say this, as it would be insulting to God’s הקב"ה כשליח צבור והראה לו למשה סדר honor. The verse teaches that the Holy One, Blessed be He, wrapped תפלה אמר לו כל זמן שישראל חוטאין יעשו Himself in a prayer shawl like a prayer leader and showed Moses the לפני כסדר הזה ואני מוחל להם.. structure of the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this order. Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, and I will forgive them. The verse continues: “The Lord, the Lord,” and it should be understood as follows: I am He before a person sins, and I am He after a person sins ה' ה' אני הוא קודם שיחטא האדם ואני הוא and performs repentance, as God does not recall for him his first sins, since לאחר שיחטא האדם ויעשה תשובה אל רחום He is always “God, merciful and gracious” (Exodus 34:6). Rav Yehuda וחנון אמר רב יהודה ברית כרותה לי"ג מדות said: A covenant was made with the thirteen attributes that they will not שאינן חוזרות ריקם שנאמר )שמות לד, י( הנה return empty-handed, meaning that if one mentions them, he will certainly אנכי כורת ברית ”be answered, as it is stated in this regard: “Behold, I make a covenant (Exodus 34:10).

This famous gemara, based on the episode in Shemot 33 when Hashem passed in front of Moshe while he hid in the cleft of a rock, is the basis for the reason why we recite the Thirteen Middot Harachamim (Attributes of Mercy) repeatedly during slichot throughout the High Holiday season. What exactly is being described as happening? It seems to imply that by saying the Thirteen Middot, we will be activating some kind of secret formula, and that we have a guarantee that if we do so, we will always be forgiven. It seems so straightforward, and simple! Why would we need to do anything else?

Approach 1: Magic Words Rashi, in fact, does seem to view the 13 Midot as some kind of magical formula. He explains the passage in Shemot as follows: Rashi on Exodus 33:19 ...וקראתי בשם ה' לפניך. לְלַמֶּדְ ָך רסֵדֶּ בַקָּשַ ת רַ חֲמִ ים אַ ף I will proclaim the name of the Lord before you: to teach you ... אִםתִכְ לֶּהזְכּות אָּ בֹות, וְכַסֵדֶּ רזֶּה שֶּאַתָּה הרֹואֶּ אֹותִ י – the procedure for begging for compassion [i.e., praying] even if מְ עֻטָּףוְקֹורֵ אי"ג מִ ּדֹות – הֱ ֵוי מְ דלַמֵ אֶּ תיִשְרָּ לאֵ לַעֲשֹות כֵן, ,the merit of the Patriarchs is depleted. According to this procedure וְעַ"יְ שֶּ יַזְכִ ירּו לְפָּנַי"רַ חּום וְחַּנּון" יִהְ יּו נַעֲנִין – כִ י רַ חֲמַ י לֹא during] which you [will] see Me enwrapped and proclaiming the] כָּלִים: Thirteen Attributes, teach the Israelites to do likewise. Through their mentioning before Me [the words] “Compassionate and gracious,” they will be answered, for My compassion never ends. An obvious question arises here: If we have this magic formula, why does it seem like Hashem isn’t always answering us the way we’d hoped He would? And as we mentioned above, why do we need to do anything else aside from employ this formula to be forgiven for our sins?

In a similar vein to Rashi, Rabbeinu Bahya see these words as a secret formula to be answered by Hashem. Rabbeinu Bahya, Shemot 34:6 ויעבור ה' על פניו ויקרא ה' ה'... וצריך אתה לדעת כי כל המבין ,Hashem passed before him and proclaimed: ‘Hashem“ שלש עשרה מדות ויודע פירושן ועקרן ומתפלל בהם בכוונה אין Hashem..... You have to know that everyone who properly תפלתו חוזרת ריקם אלא אם כן היו בידו עבירות שמעכבות זה. understands these thirteen attributes and prays with them with והנה בזמן הזה שאנחנו שרויים בגלות ואין לנו כהן גדול לכפר proper intention/ focus will never have his prayers turned away על חטאתינו ולא מזבח להקריב עליו קרבנות ולא בית המקדש Rosh Hashanah 17), unless he has certain specific sins which) להתפלל בתוכו לא נשאר לנו לפני ה' בלתי אם תפלתנו וי"ג are not subject to G’d’s forgiveness. In our times, when we are מדותיו ומתוך י"ג מדות אלה למדנו סדרי תפלה ובקשת רחמים bereft of the priests, the holy Temple, the altar and the מאת אדון הכל יתעלה. sacrifices, the only thing left for us with which to appeal to G’d are our personal prayers and the invoking of these thirteen attributes of G’d’s Mercy. By knowing of these thirteen attributes of Mercy our sages were able to properly edit our prayers so that they will enjoy maximum effectiveness.

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Note that Rabbeinu Bahya specifies that one needs to both understand the 13 midot and say them with proper kavana (intention) in order to not be denied by Hashem. Without the proper understanding, we are unable to use this “magic formula” properly. This would solve the question of why just using the 13 midot to get instant forgiveness does not seem to work. It must be that we don’t have the proper understanding or kavana.

Approach 2: Don’t Just Talk About It, DO IT! R. Eliyahu Di Vidas (1518-1592), in Reishit Chochma, asks exactly our question: Reishit Chochma (R’ Eliyahu Di Vidas, 16th cent.) And this matter is difficult since we sometimes see that we mention the 13 attributes and they are not answered. Rather, the Geonim say that the meaning of DO before me according to this order isn't just intended to mean you should wrap in a tallit (and pray), rather you should DO the order of attributes that the Holy one, blessed is He told to Moshe, that he is a merciful, compassionate God, as it states 'just as he is compassionate, so too should you be compassionate" etc. (Shabbos 133b). And so too for all 13 attributes.

The answer of the Reishit Chochma is a totally different take on what Hashem is instructing Moshe in our gemara: God didn't tell them. We have to behave in a Godlike manner, that is, embody these (יעשו) Moshe to simply "say" these thirteen attributes, but to do attributes ourselves, for them to be effective. The Alshich, who was a contemporary of R Eliyahu Di Vidas, and lived in the same town, gives the same explanation as well. I have also heard it quoted in name of Rav Menachem Kascher (the Torah Temima). This concept was further developed in the book Tomer Devorah by Rabbi Moshe Cordovero, in which he explains each of the 13 midot according to a mussar (character building) approach1.

While the active approach to understanding our gemara resonates a lot more for me than simply assuming that saying the words has an effect, there are some questions which we must raise: a) Hashem demonstrates looking like a shaliach tzibbur (prayer leader) and davening! In addition, a “seder” which is the term used in the gemara for this directive, is often a reference to a prayer service. With those two factors in mind, can we really argue that the 13 Midot are not meant to be recited as a prayer? To further strengthen this point, we have to consider how we introduce the line of the 13 Midot during the Slichot service. We say a God you showed us to say the 13” Kel, God, teaches me to say“ - שלש עשרי ק–ל הוראת לנו לאמר: paragraph before saying the 13 midot the 13 attributes, it’s not about DOING it! Somehow it has this “magical” impact when we say it. So if it is a form of tefillah, what's happening? b) In the following Hebrew source, The Panim Yafot, (R. Pinchas Horowitz - 1731-1805 - the Rebbe of the Chatam Sofer), writes that if one wants to accept the idea that the purpose of the thirteen attributes is to lead to action, one would have to conclude that the first two words, “Hashem, Hashem” are not part of the count because one cannot actually strive to be God, so how can these Divine can be applied to people as we find that א-ל ,names be attributes that we are meant to emulate. However, the third name of God .שלימות because he reached א-ל Ya'akov Avinu was called

פנים יפות שמות פרק לד

Approach 3: Thinking of Others I once heard Rav Ezra Schwartz share a beautiful idea which does interpret the 13 midot as being said but requires close attention to how the gemara presents it: Hashem in the gemara is depicted as davening FOR US as a shaliach tzibbur (prayer leader). What is a shaliach tzibbur? What does this image represent? When davening, the thoughts of a shaliach tzibbur are on others. He’s not

1 There is also a book in English by Rebbetzin Sarah Feldbrand called Middos which develops these ideas in a practical way which I have heard is fantastic. Unfortunately it is out of print, so if you have it please let me know!

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 30 davening for himself, he is davening for others, for the whole community. This is especially true on Rosh Hashana and Yom Kippur - which is why the chazzan has a special tefillah before beginning Musaf.

Perhaps the special brit that the gemara describes is specifically when saying the 13 midot as a shaliach tzibbur, when one is thinking about the person next to him/her and their problems and concerns. If you’re occupying your tefillot with thinking about someone else then it will have impact. The magical formula is only magical when we use it in this way, as it says in the following gemara in Bava Kama: if I daven for my friend who has the same concern that I do, I will be answered first.

Bava Kamma 92a א"ל רבא לרבה בר מרי מנא הא מילתא דאמור רבנן Rava said to Rabba bar Mari: From where is this matter כל המבקש רחמים על חבירו והוא צריך לאותו דבר derived whereby the Sages stated: Anyone who asks for הוא נענה תחילה א"ל דכתיב )איוב מב, י( וה' שב את compassion from Heaven on behalf of another, and he requires שבות איוב בהתפללו בעד רעהו compassion from Heaven concerning that same matter, he is answered first? Rabba bar Mari said to him that the source for this is as it is written: “And the Lord changed the fortune of Job, when he prayed for his friends” (Job 42:10). As we say in the Slichot, “God, you showed us how to say the thirteen,” We are saying the 13 midot. We can’t possibly be or do “Hashem, Hashem, Kel”. Yet perhaps we can argue that if I’m doing it as a shaliach tzibbur, I am focusing on someone else and therefore it has great impact. Thus we are emulating God in that sense by concerning myself with others. The magic, so to speak, is in that display of unity, compassion, and care for others.

Hashem will answer you on your - יענך ה' ביום צרה There is an interesting midrash discussing the verse from Tehillim 20:2 which says day of distress. The midrash explains that King David knew that in the future the destruction of the Temple would happen and he worried how the Jewish people would get attonement. Hashem responds to his concern by saying:

Tanna debei Eliyahu Zuta, Additions to Seder Eliyahu Zuta, Pirkei DeRabbi Eliezer 5 ואמר הקב"ה לדוד בשעה שהצרות באות על ישראל In the time that the hardships come on the people of Israel for בעונותיהן יעמדו לפני יחד באגודה אחת ויתודו על their transgressions, they will stand before Me in one group and עונותיהם לפני ויאמרו לפני סדר סליחה ואני אענה confess for their sins and recite before Me the order of the slicha אותם. ובמה גילה אותן הקב"ה זאת אמר ר' יוחנן .and I will answer them הקב"ה גילה זאת בפסוק )שמות ל״ד:ו׳( ויעבור ה' על And in what did Hashem reveal this to them? R Yochanan said פניו ויקרא וגו' מלמד שירד הקב"ה מן ערפל שלו Hashem revealed this in the verse in Shemot 34:6 “And the Lord כשליח ציבור שמתעטף בטליתו ועובר לפני התיבה passed by before him, and proclaimed...” this teaches that וגילה לו למשה סדד סליחה Hashem came down from His haze like a shaliach tzibbur who is wrapped in His tallit and He passed before Moshe and revealed to him the order of forgiveness.... It is interesting to note that this midrash is in reference to the verse in Tehillim where we are reassured that Hashem will answer us in a time of distress. In the scenario depicted in this midrash the distress is essentially brought on by the Jewish people themselves, yet using this special “seder haselicha” is a way to get Hashem to answer us. This shows us the 13 midot are a kind of prayer. It is not just begging, rather it is connecting with Hashem through our words, our consciousness, and our thinking. So according to Tana Devei Eliyahu - reciting slichot, and in particular the 13 midot harachamim is a FORM of tefillah.

The term eit tzara (time of distress) is very fitting, as there is a well known debate between Rambam and Ramban regarding the Torah level obligation to pray. According to the Rambam, on the Torah level we are required to daven once every day, minimally including some praise and some request. Rabbinically, this obligation is extended to praying three times per day. According to the Ramban, however, there is no actual obligation to daven once a day every day, rather one is only obligated (on the Torah level) when one or is in an eit tzara. Rav Soloveitchik actually explained that perhaps it is not so much of a debate, since one is to some extent always in a sense of distress, existentially. Thus the Rambam and Ramban agree. Hashem has to watch out for us in every moment! The essence of prayer comes from a place of need or dependency on Hashem. We can understand that when a person realizes that they’re in a place of spiritual distance from Hashem, that is an eit tzara. They turn to Hashem and daven He should answer!

Why are we davening at this time of year? Because it’s an eit tzara, we are unsure of how we will be judged. We have to respond to an eit tzara with tefillah.

According to Rabbeinu Yona (circa 1200, Spain), tefillah is actually a component of teshuva.

Shaarei Teshuva, Rabbeinu Yona 1:41 העיקר הט"ז התפלה. יתפלל אל השם ויבקש רחמים And the fifteenth principle is prayer: A man should pray to God לכפר את כל עונותיו.שנאמר )הושע יד( "קחו עמכם and request mercy to atone for all of his iniquities, as it is stated דברים ושובו אל ה' אמרו אליו כל תשא עון וקח טוב Hosea 14:3), "Take words with you and return to the Lord; say to)

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 31 ונשלמה פרים שפתינו." זה ענין הוידוי. אמרו אליו Him. 'Forgive all guilt and accept the good; and we will pay with כל תשא עון וקח טוב. זה ענין התפלה. ופירושו - the bulls of our lips'" - this is the matter of confession. "Say to וקח טוב מעשה הטוב שעשינו....ונשלמה פרים Him. 'Forgive all guilt and accept what is good'" - this is the matter שפתינו. יחשוב וידויינו כחטאת פרים לרצון לנו of prayer. And its explanation is, "accept the good" - the good לפניך. "actions that we did. ... "And we will pay with the bulls of our lips - our confession will be considered like the bulls of sin-offerings, for our acceptance in front of You.

Rabbeinu Yona’s famous work, Shaarei Teshuva (Gates of Repentance), posits that there are different gates, or portals of entry to the process of teshuva, one of which is prayer. He quotes a verse from Hoshea showing that tefilla, including confessing our sins, is necessary for forgiveness. Not only that but the verse shows that our verbal confession comes to take the place of sin offerings. In the midrash we explored above, David was worried that there would be no method for atonement with out sacrifices upon the destruction of the Temple. Hashem responds and says, don’t worry, there will be slichot. Prayer itself can serve that same role and bring about our atonement.

Approach 4: Strength in Numbers We can now return to the imagery of first gemara we discussed in which Hashem was wrapped up like a chazzan. What is He trying to demonstrate? He is teaching us how to achieve attonement as part of our teshuva process, specifically through tefillah. So is this some kind of magically prayer after all? Perhaps it comes down to understanding the foundation of tefillah. Not only do we have the description of Hashem wrapped in a talit, but in the midrash in Tana Debei Eliyahu, Hashem mentions to David that the people will in one unified group. This description includes not just prayer, but communal prayer. Communal prayer -באגודה אחת stand before Him has a special power to it:

Mishneh Torah, Prayer and the Priestly Blessing 8 תְפִ לַת הַצִ בּור נִשְ מַעַת תָּמִ יד וַאֲפִלּו הָּיּו בָּהֶּן חֹוטְאִ ים אֵ ין .[Congregational prayer is always heard [by the Almighty הַקָּדֹוש בָּרּוְך הּוא מֹואֵ ס בִתְפִ לָּתָּ ן לשֶּ רַבִ ים. לְפִ יכְָּךצָּרִ יְך Even if there are sinners among them, the Holy One, blessed אָּדָּם לְשַתֵ ף עַצְ מֹו עִם הַצִ בּור. וְ לֹא יִתְ פַלֵל בְ יָּחִ יד כָּל זְמַ ן be He, does not reject the prayer of a multitude. Hence, a שֶּ יָּכֹול לְהִתְ פַלֵל עִם הַצִ בּור. person should associate himself with the congregation, and never recite his prayers in private when he is able to pray with the congregation.

The Rambam is telling us that every time the community comes together and prays as a unified group, those tefillot will be effective. The magic lies in the unity of the congregation. (We actually do rule this way when it comes to selichot - if there is no minyan, we have to read the 13 midot as if we are reading from the Torah.)

We just considered four different ways of understanding how the mechanism of the Thirteen Attributes of Mercy operate: Either they are a truly magic formula (which perhaps requires particular intention and understanding to be effective), they aren’t meant to be said but rather acted out, or they are powerful because of the power of prayer when it is said on behalf of others, or as a joint community. I don’t know about you, but the first approach doesn’t quite resonate with my rational mind. The second is compelling in that it gives us tangible (albeit somewhat elusive) goals to achieve. Yet as we pointed out above, there are some important problems with assuming that this “active” approach is solitarily correct. I’d like to argue though, that perhaps the active approach is not so different from the prayer-based approaches. We essentially can view the power of the 13 midot as tefillah from two different perspectives: either the idea of the power of davening for another, or the power of a unified group coming together in prayer. But perhaps these two ways of understanding how tefillah can be so powerful are in fact in line with the idea of the 13 midot actually being about taking action and so to speak doing the 13 attributes. When we daven for others, or we unify as a community, we show that we are the kind of people who care about one another. This is, in essense, what being rachum and chanun, merciful and compassionate, is all about. This is how we can be emulating Hashem. Just like a parent, HAshem derives naches from all of His kids getting along nicely! When we respect and care for one another in our tefillot, we are in fact acting out the midot themselves.

May this be the year where we are able to use and harness the power the 13 midot, both in word and in deed.

Wishing you all a G’mar Chatima Tova!

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 32 A Different Look at Al Cheit Rabbi Moshe Nachbar The “Al-Cheit” and Viduy supplications are a foundation of the prayer experience on Yom Kippur. Reciting these words afford a person the opportunity to take stock of their actions from the past year. Chazal teach us that before we can become better people by doing Teshuva, we must first examine our own deeds. The Al Cheit is one of the tools used to do that. Many years ago I sat in a class given by Rav Judah Mischel (Executive Director of Camp HASC, Founder of the Tzama Nafshi organization, Author and educator) which discussed the nature of the Al Cheit, giving me a new, added, understanding to this important prayer. I would like to share that understanding with you.

Rav Shneur Zalman of Liadi (also known as the Baal HaTanya or Alter Rebbe), the founder of the Lubavitch Chassidic dynasty, famously wrote in one of his many sermons for Yom Kippur: “That even during the moment of sin, it is impossible to say that G-D is distant from man, that He makes Himself distant from man, for we know from the teachings of the Zohar that there is “no space vacant of His presence”. For who gives man the power and capabilities to do all, even sin? Rather, we understand man’s capability to sin based on two friends sitting and facing one another. When one faces in a different direction, there is distance of hearts and sight (so too with man when sinning). Teshuva is the restoration of the closeness of being face to face”

The Alter Rebbe explains that even during moments of misstep and mistake, Hashem is present, that is an unchanging truth. While we spend many minutes over Yom Kippur itemizing our wrongdoings and mistakes, it is of fundamental importance to remember these words of Rav Shneur Zalman. Our Father in heaven is ever present, never leaving us and never ceasing to believe in us.

This theme explained by the Baal Hatanya, is even further explained and emphasized in the writings of Rav Yitzchak Meir Alter (also known as the Chiddushei Harim), founder of the Gur Chassidic dynasty. Rav Yitzchak Meir, in his thoughts on the Holiday of Yom Kippur, writes: “When a person is focused on the negative, it is certain that Teshuva can not be done, because their mind has materialized and concretized the sin once again. When focused on the misdeeds of yesterday, the sins become “real” all over again. Therefore, it is far easier to fall into sadness and despair, G-D forbid. If a person imagines themselves in the mud, they will, indeed, remain in the mud”

The Chiddushei Harim warns us of the dangers of examining our past deeds too deeply, we can remain in that negativity which could then affect our ability to do Teshuva. If first we must remember that Hashem is always with us (as mentioned by the Alter Rebbe above), then we must be careful not to ruminate on the negative memories of our past misdeeds and mistakes from this past year, as mentioned above by the Chiddushei Harim.

He continues and writes: “We are taught that we must “shun evil, and do good” (Tehillim 34:15), how can we truly “shun evil”? Remove it from yourself! Do not even think about evil! Do good and from that a removal of evil will take place. On Yom Kippur we must feel that we are “leaving sin behind” (as detailed by the Rambam in Hilchot Teshuva as one of the steps of Teshuva) with complete presence of mind. Our vows for the future must be made with happiness. Therefore, one should say the Al Cheit quickly, not overly focusing on those words. Rather, the focus should be on ‘Then You, Hashem, will reign alone over all of your works’ (words taken from the Mussaf service).

Rav Yitzchak Meir emphasizes the need to focus on the positive, going so far to say that the Al Cheit should be read speedily so as to not remain in negativity. As the Baal Shem Tov famously said, “Where a person’s mind is, that is where their entire self is”, if a person spends so much time thinking about the negative past, that past is where their entire being is. While I will not advise the speed at which one says their personal prayer, the sentiment from Rav Yitzchak Meir that the focus should be on the reign and power of Hashem. Perhaps teaching us all that if our focus was on that key fact the entire year, our desire to sin and “turn our face” from our Father and King would be greatly diminished.

It is fundamental to engage with the Al Cheit and Viduy in order to assess one’s wrongdoings. We do not ignore the past. However, with these ideas from the Baal Hatanya and the Chiddushei Harim, perhaps the experience should be more nuanced, one brimming with desire to recognize Hashem’s power and kingship. This year’s recitation should be one coupled with a positivity for becoming a better person in the coming year.

Rav Avraham Yitzchak Hakohen Kook, writes in his commentary on Messechet Brachot that a person must also make mention and verbalize their good deeds, in order to strengthen themselves in their service of G-D. A person can take pride in their past success, which will lead to more dedication to continue doing good in this world. He writes: “Therefore, just like there is great purpose (to the betterment of one’s soul) for verbalizing one’s past misdeeds (via Viduy), so too there is purpose to verbalizing one’s performance of mitzvot, so that a person can experience true happiness and strengthen their ways of life in service of G-D”

Hashem should bless us all with the ability to see ourselves in a positive light, and to build on that positivity to become better people in this new year. We should never ignore our past, but we should let go of the negativity that accompanies past missteps. Rebbe Nachman of Breslov taught that what is more painful than a sin is the impression and burden it leaves-we should take the necessary steps to finally put down the burden of negativity. We should always be trying to be face to face with our Father in heaven.

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 34 Sukkot: Imagine That Rabbi Yosef Weinstock

In 2011, Union Square in New York City was the site of the hippest collection of sukkahs ever built. Named Sukkah City by its organizers, the competition was an opportunity to add exposure and build excitement for the mitzvah of sukkah. The competition was the brainchild of an organization called ReBoot which works to address contemporary Jewish identity. Roger Bennet of Reboot put it this way: “The sukkah used to be one of the most important traditions maintained by American Jews, but today they’re only built by a small minority. The competition offers a chance to reflect on the meaning of sukkah. The story may be Biblical but its values and content are quite relevant to the 21st century.”

Some 600 entrants submitted designs, most of them non-Jews (after all, Sukkot does have a very strong universal element to its message.) Of those, 12 were chosen as finalists and given a 10,000 dollar budget to build their designs. They were built right after Sukkot and were on display for a week. During that time people were able to vote for their favorite, and the winner would be on display in Union Square until after Sukkkot. And the winner was Fractured Bubble a sphere fractured into three sections, made of simple materials: plywood, marsh grass and twine.

The competition hit a chord in New York, among Jews of all levels of observance and even beyond. Roger Bennet explained the phenomenon as follows: “The American Jewish community is searching for identity and meaning in traditional rites, but from a very individual place. I think the sukkah can be one of the steps in this journey.”

The Sukkah City competition required imagination and creativity, on the part of the organizers, the entrants and the viewers. Imagination plays a critical role in the meaning and observance of Sukkot. It goes all the way back to the first time Sukkot appears in the Torah. Yaakov builds sukkot for his animals. Why is that a reason to name the city sukkot? Ohr Hachayim suggests that Yaakov was the very first person to come up with such an idea of shelter for animals. It’s not so much the specific idea, but the recognition and celebration of ingenuity that is being expressed by the Torah.

Imagination continues to play a prominent role as the Rabbis make sense of the mitzvah to dwell in the sukkah. The Talmud records a dispute between Rabbi Elazar and Rabbi Akiva concerning what it is we are exactly commemorating on Sukkot. This dispute is more than a question of history. For the Torah tells us that when we dwell in the Sukkah we must think about why we are doing what we are doing: “Lmaan Yeidu Doroteichem Ki B’Sukkot Hoashavti et Bnei Yisrael.” Rabbi Elazar says that Sukkot commemorates the Jews dwelling under the protection of the Ananei Hakavod, the clouds of Glory. And when we eat in the sukkah we are supposed to think about that experience. The problem is: We have no frame of reference. We have never dwelled in the Clouds of Glory nor do we know anyone who can tell us about that miraculous experience. According to Rabbi Elazar we will have to use our imaginations to commemorate the Aanei Hakavod.

This imagination will serve us well as we engage in another custom of Sukkot: Ushpizin. According to Kabbalistic tradition, we are joined by seven of our distinguished ancestors each day of Sukkot, with one of the seven designated as the guest of honor each night of the holiday. Some have the custom to set a chair in the Sukkah for this guest, similar to the Kisei Shel Eliyahu at a brit milah. There is an opinion in Halacha (not accepted in practice) that the Ushpizin may take the place of panim chadashot, new guests, for the recitation of the sheva berachot. Talk about an active imagination!

At its essence Ushpizin is another way in which we are called upon to use our imaginations on Sukkot. Ushpizin is not only about recalling the good traits of our ancestors, but also mandates that we use our imaginations and actually “see” their very presence at our Sukkah table!

Just as imagination is necessary when dealing with the more esoteric elements of sukkah, so too is it necessary when delving into the nuts and bolts of sukkah construction. Rabbi Akiva states that we commemorate on this holiday the building of Sukkot Mamash, actual booths in the desert. The Halachik parameters of what constitutes a halachic sukkah is another opportunity for us to use our imaginations.

One of the rules of the Sukkah City competition was that the designs had to conform to Halacha. We know that a sukkah according to Rabbi Akiva was a temporary dwelling, but a dwelling nonetheless that should protect us to some degree from the elements. When building a sukkah we would expect to follow those basic guidelines. Yet, a sukkah does not need to be completely enclosed. It doesn’t even need to have three full walls. The Halacha is that two connected walls and a third piece of a wall suffice. Many Florida sukkahs have less than 3 full walls- we can use all the air flow that we can get! It requires a little bit of imagination to see a sukkah of two and a half walls as a dwelling, even a temporary one.

But the technical Halachot of sukkah building stretch the imagination even further. There are rules concerning building a sukkah that border on legal fictions. For example, so long as the walls are 40 inches high, they need not be touching the schach. This is called the rule of Gud Asik in the Talmud. (Many Florida sukkahs use Gud Asik to make them even more airy.) And there are other such laws. The rule of Dofen Akuma (or bent wall) allows us to view an area of roof above the sukkah walls to be a continuation of the

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 35 wall, protruding out, up to six feet. Practically Dofen Akuma will enable a person to use the walls of his house for a sukkah, even if there is an overhang or the roof protrudes (up to 6 feet). Another rule that is utilized is called Lavud. Lavud teaches us to view an empty space without schach, as if there is schach, so long as the area is less than 9 inches.

If you utilize all of these rules at one time, you may need a great deal of imagination to view that sukkah as functional protection. And yet the Halacha is that such a seemingly incomplete structure would be perfectly kosher for Sukkot use, we just need to use our imaginations.

This type of Halachik imagination works both ways: just as in the above cases we are called upon to use our imagination to see something that is NOT there, so too is there an instance regarding the Sukkah whereby we are called to imagine something is absent even though in reality it is right in front of us. The Talmud states that if a sukkah is built from Atzei Asheira, wood from a tree used for idol worship, then that sukkah is invalid. No surprise there, but what is interesting is the technical reason given: Kitutei Michtat Shiuray, since implements of idolatry must be destroyed, we consider this wood as non-existent. It therefore does not meet the length and height requirements for a kosher sukkah wall. Even though everyone else in the world will tell you that there is a big sturdy wooden wall in front of us, we will utilize our imaginations and see no wall for the purposes of kosher sukkah construction.

Imagination is a term we normally associate with children. Adults are forced to deal with reality, and as such many feel like they don’t have time to waste on using our imaginations. Yet no less a genius than Albert Einstein is known to have utilized his imagination when developing his theory of relativity. He imagined himself riding on a beam of light and began asking questions like, “If a flashlight was turned on, what would that light look like from my perspective?” “Imagination,” said Einstein, is “more powerful than knowledge.”

Imagination helps a person see what is possible, not only what everyone else assumes to be true. Imagination allows a person to see things as they could be. I’m reminded of the quote made famous by Robert Kennedy, but originated in a play by George Bernard Shaw: “There are those that look at things the way they are and ask why. I dream of things that never were and ask why not?”

One of the recommendations suggested to help adults boost our imaginations is to change our daily habits. This is exactly what we are doing as we dwell in the sukkah: Tzay Midirat Keva V’Shev B’dirat Aray. Leave your regular existence where you are too busy with reality to allow your imagination to express itself, and hold up in a Dirat Aray, a change of pace whereby your imagination is given more reign.

The laws of the Sukkah instruct us to use our imaginations. Even the concept that our sukkahs should serve as our homes for the week is framed in terminology that alludes to the need for imagination. “Teishvuu K’ayn Taduru.” We dwell in the sukkah AS IF we lived there. We don’t really give up our homes. The mail will still come to our real address and we’re moving right back in at the end of the week and even sooner if it rains. But on this holiday, where imagination is the task at hand, we are instructed Teishvu K’Ayn Taduru- imagine yourself as if your real home was the sukkah. By using our imagination once in the sukkah, we can learn lessons that will serve us well the rest of our lives.

When we look up and see the stars, let us imagine a lifestyle in which we appreciate that while our efforts are necessary for us to be worthy of G-d’s blessing, our success is really from Hashem. Sukkot is a time not only to strengthen the abstract notion of Emunah- that G-d is in charge, but the very personal and practical notion of Bitachon, that G-d plays a pivotal role in my own life, and that Hashem must be recognized and thanked in connection with all of my success.

When we look across the table at our families and friends, let us imagine more time spent with loved ones, not just in the same house, but at the same table at the same time being fully present and communicating with one another, without cell phones and smart phones interrupting every 30 seconds. Research has shown that family meals can play a key role in raising high achieving healthy and well- adjusted children. Teens who ate with their families most often were more likely to get A’s and B’s in their classes. Mealtime conversation promotes positive self-esteem in children and brings the family together.

There is a dispute between Beit Hillel and Beit Shammai whether a Sukkah Yeshana, a sukkah built prior to 30 days before Sukkot is permissible to use on the holiday. Beit Shammai says no and Beit Hillel says yes. Rav Soloveitchik explained that even according to Beit Hillel an old sukkah requires that an element of ingenuity be introduced into the sukkah within 30 days of the holiday. Even if the sukkah had been built a year ago specifically for the Mitzvah of sukkah, something fresh needs to be added. And if nothing seems to be missing, it’s still not kosher. One would still need to use their imagination and add something to that which is already there.

Our relationship with the sukkah and its message must change and develop each year. Like the Sukkah building contest in Union Square, we too need to consider ways to keep our sukkah experience, and our religious lives, fresh and new and relevant. The answer is as simple as it is challenging and emerges as an important theme of Sukkot: Use your imagination! On this festival of imagination, we are instructed to use our imaginations, expand our horizons, and think outside the box. And with Hashem’s help may we be successful, as individuals and as a community.

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 36 Simcha Seminar Judaism’s Recipes for Happiness Rabbi Yosef Weinstock

rejoice with“ ו ְ֜ג ִ֗ ילּו ב ר ע ָ ָֽ דָ ה (Our Rabbis associate Rosh Hashanah with a type of joy encapsulated in the phrase from Tehillim (2:11 trembling”. The Talmud (Taanit 26b) notes that “There were no days as joyous for the Jewish people as the fifteenth of Av and as Yom Kippur.” Later (30b) the Talmud suggests that “Yom Kippur is a day of joy because it has the elements of pardon and forgiveness, and moreover, it is the day on which the last pair of tablets were given.” Sukkot is referred to in Kiddush and in our davening as “The time of our rejoicing”. How is it possible that these three holidays, which include different themes, are each associated with joy? Below are a number of sources that define joy and provide strategies for achieving happiness. I invite you to explore these sources, and think about the Jewish definition of joy compared to how it is portrayed in popular culture. I welcome any questions or comments related to these sources or the topic in general.

Devarim 16: 13-15 ַ ַ֧חג ַה ֻּס ֹּ֛ כת ַָֽת ֲע ֶׂ֥שה ל ָ֖ך ש ב ַ ַ֣עת ָי ִ֑מים ב ָָ֨א ס פ ָ֔ך מ ָג ר נ ָ֖ך ּו מ י ק ָֽבך: ו ָָֽש ַמ ח ָ ָ֖ת ב ַח ִ֑גֶּ֑ך ַא תָָ֨ הנךָּ֤ובתָ֨ ךָ֙ ו עַבד ךַ֣ וַָֽאֲמָתָ֔ ךו הַלֵּו ִ֗י והַגֵֹּּ֛ר ו הַיָתֶׂ֥ ֹום והָָֽאַל מָנָ ָ֖האֲש ֶׂ֥ ר ב ש עָר ָֽ יך: ש ב עַ ַ֣ת יָמִ֗ ים תָח גָ֙ לַ ה א -ֹלהָ֔יך בַמָקָ֖ ֹוםאֲש ר־יב חַ הַ֣ר כ ַ֣י י בָָֽר כ ךָ֞ ה א -ֹלהִ֗ יך ב כ לָ֤ ת בּואָָֽת ךָ֙ ּובכלָ֙מַָֽ עֲשֵַּ֣ היָד ָ֔ יך ו הָי ָ֖יתָאַ ְֶׂ֥ך שָמֵָּֽחַ:

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat. And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities. Seven days you shall celebrate the Festival to the Lord, your God, in the place which the Lord shall choose, because the Lord, your God, will bless you in all your produce, and in all the work of your hands, and you will only be happy.

Mishlei 15:15 (7 טוכָל י מֵּ י עָנ י רָ עים ו טֹוב לֵּב מ ש תה תָמיד: All the days of a poor man are wretched, but he who has a cheerful heart always has a feast.

Rama OC 1 (very first comment) (8 הגה: שויתי ה' לנגדי תמיד )תהילים טז, ח(, הוא כלל גדול בתורה

“I have placed the Lord before me constantly” (Psalms 16:8): this is a great principle of the Torah.

Happiness is Good for your Health: Orchot Tzadikim (9 ומי שיש לו שמחה תדיר יאורו פניו וזיוו מבהיק וגופו בריא ואין זקנה ממהרת לבוא עליו כמו שנאמר לב שמח ייטיב גהה

Those who always possess joy, their faces shine, their countenance glows, their bodies remain healthy and the (ills of) old age are slow to come. As Proverbs states (17:22) “A happy heart enhances one's brilliance”.

Happiness Vs Pleasure Rambam Yom Tov 6: (10 ושמחת בחגך וגו', אף על פי שהשמחה האמורה כאן היא קרבן שלמים כמו שאנו מבארין בהלכות חגיגה יש בכלל אותה שמחה לשמוח הוא ובניו ובני ביתו כל אחד .ואחד כראוי לו כיצד הקטנים נותן להם קליות ואגוזים ומגדנות, והנשים קונה להן בגדים ותכשיטין נאים כפי ממונו, והאנשים אוכלין בשר ושותין יין שאין שמחה אלא בבשר ואין שמחה אלא ביין

“And you shall rejoice in your festivals.” The “rejoicing” mentioned in the verse refers to sacrificing peace offerings, as will be explained in Hilchot Chagigah. Nevertheless, included in [this charge to] rejoice is that he, his children, and the members of his household should rejoice, each one in a manner appropriate for him. What is implied? Children should be given roasted seeds, nuts, and sweets. For women, one should buy attractive clothes and jewelry according to one's financial capacity. Men should eat meat and drink wine, for there is no happiness without partaking of meat, nor is there happiness without partaking of wine.

Happiness is Giving to Others Rambam Ibid (11 כשהוא אוכל ושותה חייב להאכיל +דברים ט"ז+ לגר ליתום ולאלמנה עם שאר העניים האמללים, אבל מי שנועל דלתות חצרו ואוכל ושותה הוא ובניו ואשתו ואינו מאכיל ומשקה לעניים ולמרי נפש אין זו שמחת מצוה אלא שמחת כריסו

When a person eats and drinks [in celebration of a holiday], he is obligated to feed converts, orphans, widows, and others who are destitute and poor. In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 37 without feeding the poor and the embittered, is [not indulging in] rejoicing associated with a mitzvah, but rather the rejoicing of his gut.

Rambam Megilla 2:17 (12 מוטב לאדם להרבות במתנות אביונים מלהרבות בסעודתו ובשלוח מנות לרעיו, שאין שם שמחה גדולה ומפוארה אלא לשמח לב עניים ויתומים ואלמנות וגרים, .שהמשמח לב האמללים האלו דומה לשכינה שנאמר +ישעיהו נ"ז+ להחיות רוח שפלים ולהחיות לב נדכאים

It is preferable for a person to be more liberal with his donations to the poor than to be lavish in his preparation of the Purim feast or in sending portions to his friends. For there is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts.

Sources of Happiness Devarim 16:11 (13 ו שָמַחתָ ל פנֵּי י ק וָק א ֹלהיך And you shall rejoice before the Lord, your God

Tehillim 122:1 (14 אשיר הַמַ עֲלֹותל דָו ד שָמַח ת י בא מ רים ל י בֵּיתי ה נֵּלְֵּך: A song of ascents of David. I rejoiced when they said to me, “Let us go to the house of the Lord.”

Brachot 28b (15 וכשאתם מתפללים - דעו לפני מי אתם עומדים When you pray, know before Whom you stand.

Brachot 31a (16 תנו רבנן: אין עומדין להתפלל לא מתוך עצבות, ולא מתוך עצלות, ולא מתוך שחוק, ולא מתוך שיחה, ולא מתוך קלות ראש, ולא מתוך דברים בטלים אלא מתוך שמחה של מצוה . The Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva.

Brachot 8a (17 והיינו דאמר רבי חייא בר אמי משמיה דעולא: מיום שחרב בית המקדש אין לו להקדוש ברוך הוא בעולמו אלא ארבע אמות של הלכה בלבד Since the day the Temple was destroyed, the Holy One, Blessed be He, has only one place in His world, only the four cubits of halakha alone

Tehillim 19:9 (18 טפ ּקּודֵּיי ה וי שָרים מ שַמחֵּי לֵּב מ צוַת י ה ָ בָ הרָ מ א תירַ עֵּ ינָ ים : The orders of the Lord are upright, causing the heart to rejoice; the commandment of the Lord is clear, enlightening the eyes.

The Happiness Balloon Exercise Once a group of 50 people was attending a seminar. Suddenly the speaker stopped and decided to do a group activity. He started giving each one a balloon. Each one was asked to write his/her name on it using a marker pen. Then all the balloons were collected and put in another room. Now these delegates were let in that room and asked to find the balloon which had their name written, within 5 minutes. Everyone was frantically searching for their name, colliding with each other, pushing around others and there was utter chaos. At the end of 5 minutes no one could find their own balloon. Now each one was asked to randomly collect a balloon and give it to the person whose name was written on it. Within minutes everyone had their own balloon. The speaker began— exactly this is happening in our lives. Everyone is frantically looking for happiness all around, not knowing where it is. Our happiness lies in the happiness of other people. Give them their happiness; you will get your own happiness.

6 Tips for Happiness From Tal Ben Shachar (http://www.npr.org/templates/story/story.php?storyId=5295168)

1. Give yourself permission to be human. When we accept emotions — such as fear, sadness, or anxiety — as natural, we are more likely to overcome them. Rejecting our emotions, positive or negative, leads to frustration and unhappiness. YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 38

2. Happiness lies at the intersection between pleasure and meaning. Whether at work or at home, the goal is to engage in activities that are both personally significant and enjoyable. When this is not feasible, make sure you have happiness boosters, moments throughout the week that provide you with both pleasure and meaning.

3. Keep in mind that happiness is mostly dependent on our state of mind, not on our status or the state of our bank account. Barring extreme circumstances, our level of wellbeing is determined by what we choose to focus on (the full or the empty part of the glass) and by our interpretation of external events. For example, do we view failure as catastrophic, or do we see it as a learning opportunity?

4. Simplify! We are, generally, too busy, trying to squeeze in more and more activities into less and less time. Quantity influences quality, and we compromise on our happiness by trying to do too much.

5. Remember the mind-body connection. What we do — or don't do — with our bodies influences our mind. Regular exercise, adequate sleep, and healthy eating habits lead to both physical and mental health.

6. Express gratitude, whenever possible. We too often take our lives for granted. Learn to appreciate and savor the wonderful things in life, from people to food, from nature to a smile.

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Rosh Hashanah Guide to Tefillah at Home and Halachic Times

Monday, September 6th; Erev Rosh Hashanah להדליק נר Candle lighting should take place 18 minutes before sundown at 7:17pm. The beracha should conclude ● .של יום טוב ● Weekday Mincha should be completed before sundown, 7:34pm. First Day of Rosh Hashanah Monday Night .is recited before the Amidah תקעו בחדש שופר ● ● Ma’ariv Amidah for Rosh Hashanah is recited. Please include the number of insertions into the Amidah that are recited throughout Aseret Yemei Teshuva, as can be seen in any Rosh Hashanah machzor. .לדוד ה' אורי is recited followed by Aleinu and לדוד מזמור ● ● Kiddush for Rosh Hashanah. Shehechiyanu is recited. .יהי רצון The traditional symbolic foods (simanim) are eaten on the first night together with their respective ● ● Birkat HaMazon should include the insertions for Rosh Hashanah. ● If Ma’ariv was recited before nightfall (8:09pm), Keriat Sh’ma should be repeated after nightfall. Tuesday are recited at the beginning of davening. Shir HaYichud and לדוד ה' אורי and שיר של יום On Rosh Hashanah, the ● Shir HaKavod are omitted when davening without a minyan. ● Shir HaMa’alot is recited after Yishtabach. .(המאיר לארץ) Birchot Keriat Sh’ma for a weekday ● ● Shacharit Amidah for Rosh Hashanah, followed by Avinu Malkeinu. ● The Torah reading for the first day is Bereishit 21:1-34, the maftir is Bamidbar 29:1-6 and the haftarah is from Shmuel I 1:1-2:10. ● If someone davening at home can blow shofar on his own, they should blow the first thirty sounds before Mussaf. The second thirty sounds should not be blown during the silent Amidah. One may blow 70 additional sounds after the Amidah, but there is no requirement to do so. ● If someone else is blowing on behalf of others: (שהחיינו and לשמוע קול שופר) If the ba’al toke’a (shofar blower) already fulfilled his mitzvah, the berachot ○ should ideally be recited by one of the listeners. If the listeners are all women, the ba’al toke’a may not recite the berachot; they must be recited by one of the women. ○ If the listeners are spread out across a large area, each person can recite his/her own beracha. ○ Only 30 sounds are blown. ○ One can fulfill the mitzvah of shofar any time before sunset. If one is going to hear the shofar before the seventh halachic hour of the day (2:20pm), one should wait to recite Mussaf until after hearing the shofar. ● Mussaf Amidah for Rosh Hashanah. ● Those who are davening without a minyan are encouraged to study and recite the piyutim that are added to .ונתנה תוקף Chazarat HaShatz, particularly ● Traditionally, Tashlich is recited on Rosh Hashanah afternoon next to a body of water. If this cannot be performed on Rosh HaShanah, one can recite it any time until Yom Kippur. If it was not done before Yom Kippur, there is still some benefit in reciting it until Hoshana Rabba. ● Mincha Amidah for Rosh Hashanah. Mincha should be recited before shekiyah (sunset) which is at 7:33pm. ● Preparations for the second day may not begin until after nightfall (8:13pm).

Second Day of Rosh Hashanah Tuesday Night ● Candle lighting must be performed after nightfall (8:13pm). ● Ma’ariv should be recited after nightfall.

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● Kiddush for Rosh Hashanah includes Shehechiyanu. A new fruit should be placed on the table before Kiddush and is eaten after Kiddush. If one does not have a new fruit or new clothing, one still recites Shehechiyanu.

Wednesday are recited at the beginning of davening. Shir HaYichud and לדוד ה' אורי and שיר של יום On Rosh Hashanah, the ● Shir HaKavod are omitted when davening without a minyan. ● Shir HaMa’alot is recited after Yishtabach. .(המאיר לארץ) Birchot Keriat Sh’ma for weekday ● ● Shacharit Amidah for Rosh Hashanah. ● The Torah reading for the second day is Bereishit 22:1-22:24, the maftir is Bamidbar 29:1-6 and the haftarah is from Yirmiyahu 31:1- 31:19. ● If someone davening at home can blow shofar on his own, they should blow the first thirty sounds before Mussaf. The second thirty sounds should not be blown during the silent Amidah. One may blow 70 additional sounds after the Amidah, but there is no requirement to do so. ● If someone else is blowing on behalf of others: (שהחיינו and לשמוע קול שופר) If the ba’al toke’a (shofar blower) already fulfilled his mitzvah, the berachot ○ should ideally be recited by one of the listeners. If the listeners are all women, the ba’al toke’a may not recite the berachot; they must be recited by one of the women. ○ If the listeners are spread out across a large area, each person can recite his/her own beracha. ○ Only 30 sounds are blown. ○ One can fulfill the mitzvah of shofar any time before sunset. If one is going to hear the shofar before the seventh halachic hour of the day (2:20pm), one should wait to recite Mussaf until after hearing the shofar. ● Mussaf Amidah for Rosh Hashanah. ● Those who are davening without a minyan are encouraged to study and recite the piyutim that are added to .ונתנה תוקף Chazarat HaShatz, particularly ● Mincha Amidah for Rosh Hashanah. Mincha should be recited before shekiyah (sunset) which is at 7:32pm.

Motzaei Yom Tov/Tzom Gedaliah ● Weekday Amidah should be recited including Atah Chonantanu and the special insertions for Aseret Yemei Teshuva, as noted in your siddur. ● Havdalah consists of two berachot: HaGafen and HaMavdil (no Besamim nor Esh). ● The fast begins at 5:55am on Thursday morning, September 9th. The fast ends 8:06pm

Yom Kippur Guide to Tefillah at Home and Halachic Times

Wednesday, September 15th; Erev Yom Kippur ● Weekday Mincha includes Vidui which can be found in the Yom Kippur Machzor. ● The seudah hamfseket (pre-fast meal) should be eaten after Mincha. ● It is customary to bless one’s children prior to Yom Kippur. The text can be found in the Machzor. ● Those who normally wear a tallit and/or kittel should do so when davening at home. The beracha on the tallit should be recited before accepting Yom Kippur. ● Those who recite Yizkor light a candle before Yom Kippur. Even those who don’t recite Yizkor should have a 25- hour candle lit in their home so it can be used for Havdalah. להדליק Candle lighting should take place at 7:07pm, 18 minutes before sundown. The beracha should conclude ● .נר של יום הכפורים ● There is a mitzvah of tosefet Yom Kippur which means that one should accept Yom Kippur and observe all of the prohibitions of Yom Kippur at least a few minutes prior to sundown. As such, even those who don’t light candles should accept Yom Kippur by reciting Shehechiyanu at least a few minutes before sundown (sundown is 7:25pm). ● It is customary to recite Tefillah Zakah (found in the Machzor) as a means of accepting Yom Kippur.

YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 41 General Yom Kippur Davening Instructions  In each of the five tefillot (Ma’ariv, Shacharit, Musaf, Mincha and Neilah), Selichot are recited after the Silent Amidah. At Ma’ariv, it is a standalone Selichot service. In the daytime, they are part of Chazarat HaShatz (Chazan’s repetition). When one is without a minyan, the Selichot may be recited, omitting the paragraphs Most congregations only recite the Thirteen Attributes at—ה' ה' א-ל רחום וחנון) containing the Thirteen Attributes Ma’ariv and Neilah).  There is a tradition to recite Vidui ten times over the course of Yom Kippur: five during each silent Amidah and five during the Selichot that follow each Amidah. As such, one davening without a minyan should prioritize Vidui (at least Ashamnu) in choosing which parts of Selichot to recite.  There are many beautiful piyutim that are recited in Chazarat HaShatz. These piyutim, together with their accompanying tunes, may be recited when davening without a minyan Singing them or reciting them can greatly enhance one’s Yom Kippur davening.

Yom Kippur Night ● Shehechiyanu (traditionally recited at the end of Kol Nidre) should be recited before Ma’ariv. ● Ma’ariv Amidah for Yom Kippur with Vidui. ● Selichot may be recited (see general instructions above). ● Ma’ariv concludes with Avinu Malkeinu, L’David Mizmor, Aleinu, L’David HaShem Ori. ● If Keriat Sh’ma was recited before nightfall (7:59pm), it should be repeated after nightfall.

Thursday, September 16th; Yom Kippur Day Shacharit are recited at the beginning of davening. Shir HaYichud and Shir לדוד ה' אורי and שיר של יום On Yom Kippur, the ● HaKavod are omitted when davening without a minyan. ● Shir HaMa’alot is recited after Yishtabach. .(המאיר לארץ) Birchot Keriat Sh’ma for weekday ● ● Shacharit Amidah for Yom Kippur with Vidui. ● Selichot, Vidui and piyutim from Chazarat HaShatz may be recited after the silent Amidah (see general instructions above). ● Avinu Malkeinu is recited at the conclusion of Shacharit. ● The Torah reading is Vayikra 16:1-34, the maftir is Bamidbar 29:7-11 and the haftarah is Yeshaya 57:14-58:14. ● Yizkor can be recited without a minyan. One should make sure to pledge money to tzedakah before reciting Yizkor. ● Av HaRachamim should be recited (even if one does not recite Yizkor) followed by Ashrei. Mussaf ● Mussaf Amidah for Yom Kippur with Vidui. Mussaf should be recited before the seventh hour (2:16pm) ● Selichot, Vidui and piyutim from Chazarat HaShatz may be recited after the silent Amidah (see general .ונתנה תוקף instructions above). One should make an effort to recite Mincha ● Mincha should be recited sometime after Mincha Gedolah (1:46pm) and leaving enough time to start Neilah before shekiyah (sunset) which is at 7:23pm. ● The Torah reading for Mincha is Vayikra 18:1-28 and the haftarah is Sefer Yonah. ● Mincha Amidah for Yom Kippur with Vidui. The shul’s custom is to omit Avinu Malkeinu at Mincha. Neilah ● Neilah must begin after plag hamincha (6:07pm) and before shekiyah (7:23pm). ● Neilah begins with Ashrei, U’Va L’Tzion followed by the Amidah. Please note the change in text of some of the insertions and the special text of Vidui. ● Selichot, Vidui and piyutim from Chazarat HaShatz may be recited after the silent Amidah (see general instructions above). ● Neilah concludes with a special Avinu Malkeinu followed by Sh’ma, Baruch Shem Kevod and HaShem Hu HaElokim. ● If one can blow shofar, the shofar should be blown after 7:49pm. If one cannot blow shofar, it is not required. Motzaei Yom Kippur ● Weekday Amidah should be recited including Atah Chonantanu. ● Havdalah consists of three berachot: HaGafen, HaEsh and HaMavdil (no besamim/spices). The beracha on fire ,If no such candle is available .(נר ששבת) should be recited on a candle that was burning the entire Yom Kippur then the bracha is recited on any flame. The fast ends at 8:04pm. Kiddush Levana is recited on Motzaei Yom Kippur.

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Sukkot Guide to Tefillah at Home and Halachic Times

Monday, September 20th; Erev Sukkot להדליק נר Candle lighting should take place 18 minutes before sundown at 7:01pm. The beracha should conclude ● .של יום טוב ● Weekday Mincha should be completed before sundown, 7:01pm. First Day of Sukkot Monday Night .is recited before the Amidah וידבר ● ● Ma’ariv Amidah for Yom Tov with proper insertions for Sukkot. ● Aleinu and L’Dovid are recited after the Amidah. ● Kiddush should not take place before nightfall (7:54pm). Leishev BaSukkah is recited followed by ,ישראל והזמנים Kiddush for Yom Tov with Sukkot insertions. After ● Shehechiyanu. ● In the event of rain: ○ If possible, one should wait an hour or two for the rain to stop in order to recite a complete Kiddush. ○ If the rain does not stop, one recites Kiddush without Leishev and then eats an olive sized piece of bread in the sukkah. ○ The rest of the meal continues in the house. ○ If one has an opportunity to eat in the sukkah after the rain stops, even if it is after Birkat HaMazon, one should return to the sukkah, recite Leishev BaSukkah and eat an egg sized piece of bread. ● Birkat HaMazon should include the insertions for Sukkot. ● If Ma’ariv was recited before nightfall (7:54pm), Keriat Sh’ma should be repeated after nightfall.

Tuesday .(המאיר לארץ) Birchot Keriat Sh’ma for weekday ● ● Shacharit Amidah for Yom Tov with the proper insertions for Sukkot. ● The four species are taken before Hallel. Two berachot are recited: Al Netilat Lulav and Shehechiyanu. ● Instructions for shaking lulav (applies throughout Sukkot): ○ Before reciting the beracha, the etrog is held upside down in the left hand. The lulav, hadasim and aravot are held in the right hand. Left handed people hold the lulav in their left hand and the etrog in their right. The beracha (or berachot) is recited and then the etrog is turned to the upright position. One then shakes the lulav. ○ Ashkenazi practice for shaking the lulav is as follows: one faces east and moves the four species back and forth three times, preferably while shaking the leaves. One then repeats this (in a clockwise direction) shaking three times towards the south, west, north, up and down. and then אנא ה' An individual reciting Hallel at home shakes the lulav at (first) Hodu one time, two times at ○ two times at the ending Hodu. ● Full Hallel is recited. ● The Torah reading for the first day is Vayikra 22:26-23:44, the maftir is Bamidbar 29:12-16 and the haftarah is from Zechariah 14:1-21. ● Mussaf Amidah for Yom Tov with proper insertions for Sukkot. ● Hoshanot can be recited without a minyan. One remains in place when reciting Hoshanot without a minyan. On .is recited למען אמתך ,the first day ● Mincha Amidah for Yom Tov with the proper insertions for Sukkot. Mincha should be recited before shekiyah (sunset) which is at 7:17pm. ● Preparations for the second day may not begin until nightfall (7:58pm).

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Second Day of Sukkot Tuesday Night ● Candle lighting must be performed after nightfall. ● Ma’ariv should be recited after nightfall. ● Ma’ariv for Yom Tov with insertions for Sukkot. ● Kiddush for Yom Tov includes Shehechiyanu and Leishev BaSukkah. ● In the event of rain: ○ It is preferable to wait a short amount of time for the rain to stop. ○ There is no requirement to recite kiddush in the sukkah in the rain. One can start the meal indoors. ○ At some point during the meal, if the rain has not stopped, one should eat an olive sized piece of bread in the sukkah without reciting Leishev BaSukkah. ○ If the rain stops, one should go out to the sukkah, recite Leishev BaSukkah and eat an egg sized piece of bread. ● Birkat HaMazon should include the insertions for Sukkot.

Wednesday .(המאיר לארץ) Birchot Keriat Sh’ma for weekday ● ● Shacharit Amidah for Yom Tov with proper insertions for Sukkot. ● The four species are taken before Hallel. One beracha is recited: Al Netilat Lulav. ● Full Hallel is recited. ● The Torah reading for the second day is Vayikra 22:26-23:44, the maftir is Bamidbar 29:12-16 and the haftarah is from Melachim I 8:2-8:21. ● Mussaf Amidah for Yom Tov with proper insertions for Sukkot. ● Hoshanot can be recited without a minyan. One remains in place when reciting Hoshanot without a minyan. On .is recited אבן שתיה the second day ● Mincha Amidah for Yom Tov with proper insertions for Sukkot is recited with enough time to finish before sundown, 7:16pm. Motzaei Yom Tov ● Yom Tov concludes at nightfall 7:57pm. ● Weekday Amidah for Ma’ariv should be recited including Atah Chonantanu and Ya’aleh V’Yavo. ● Havdalah consists of two berachot: HaGafen and HaMavdil (no Besamim or Esh). It should be recited in the sukkah. If one isn’t planning on eating in the sukkah after Havdalah, Leishev BaSukkah should not be recited. Chol HaMoed  Shacharit, Mincha and Ma’ariv follow weekday services while including Ya’aleh V’Yavo.  Lamenatzeach and Tachanun are not recited on Chol HaMoed.  The four species are taken before Hallel.  Full Hallel is recited every day of Sukkot after Shacharit.  The Torah Reading for Chol HaMoed is as follows: o Thursday: Bamidbar 29:17-25 o Friday: Bamidbar 29:20-28 o Sunday: Bamidbar 29:26-34  Yom Tov Mussaf is recited each day with the proper insertions for the particular day of Chol HaMoed.  Hoshanot can be recited without a minyan. One remains in place when reciting Hoshanot without a minyan. The following paragraphs are recited: אערוך שועי :o Thursday ק-ל למושעות :o Friday אדון המושיע :o Sunday

Friday Night/Erev Shabbat Chol Hamoed להדליק נר Candle lighting should take place 18 minutes before sundown at 6:57pm. The beracha should conclude ● .של שבת YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE SEPTEMBER 2021 PAGE 44

● Weekday Mincha should be completed before sundown 7:14pm. is recited that begins with Mizmor Shir L’Yom HaShabbat. BaMeh Madlikin should also be קבלת שבת An abridged ● omitted. .is recited before the Amidah ושמרו ● ● Ma’ariv Amidah for Shabbat with Ya’aleh V’Yavo inserted. ● Vayechulu is recited after the Amidah (omitting the beracha “Magen Avot”) followed by Aleinu and L’David. Leishev BaSukkah is recited ,מקדש השבת After .יום הששי Kiddush for Shabbot begins with ● Shabbat Chol Hamoed .(הכל יודוך) Birchot Keriat Sh’ma for Shabbat ● ● Shacharis Amidah for Shabbat with Ya’aleh V’Yavo inserted. ● The lulav and etrog are not taken on Shabbat. ● Full Hallel is recited. ● Kohelet is traditionally recited with the minyan at this point. The custom to read Kohelet was instituted only for a minyan. Nonetheless, one may read it without a minyan. One should be conscious of the fact that such a reading would not constitute a fulfillment of the original minhag. ● The Torah reading for Shabbat Chol HaMoed is Shemot 33:12-34:26, the maftir is Bamidbar 29:23-28 and the haftarah is from Yechezkel 38:18-39:16. ● Mussaf Amidah for Shabbat with the proper insertions for the 3rd day of Chol HaMoed. ● Hoshanot can be recited without a minyan. One remains in place when reciting Hoshanot on Shabbat (and when .is recited אום נצורה .(reciting without a minyan ● Mincha Amidah for Shabbat with Ya’aleh V’Yavo inserted. Mincha should be recited before shekiyah (sunset) which is at 7:13pm. ● Seudah Shlishit should ideally be eaten after mincha and must begin before sunset. Motzaei Shabbat ● Shabbat concludes at nightfall, 7:54pm. ● Weekday Amidah for Ma’ariv should be recited including Atah Chonantanu and Ya’aleh V’Yavo. ● Havdalah consists of four berachot: HaGafen, Besamim, Esh and HaMavdil. It should be recited in the sukkah. If one isn’t planning on eating in the sukkah after Havdalah, Leishev BaSukkah should not be recited.

Monday, September 27th; Hoshana Rabbah Morning Services turn to Shabbat/Yom Tov ,מזמור לתודה  Pesukei D’Zimra includes sections from Shabbat/Yom Tov. After Then return to weekday Pesukei .ה' מלך גאות לבש through למנצח מזמור לדוד Pesukei D’Zimra and recite from .יהי כבוד D’Zimra and continue with  Shir Hama’alot is recited after Yishtabach.  Weekday Amidah for Shacharit including Ya’aleh V’Yavo.  The four species are taken before Hallel.  Full Hallel is recited.  Torah reading for Hoshana Rabbah is Bamidbar 29:26-34.  Yom Tov Mussaf with the proper insertions for Hoshana Rabbah.  Hoshanot can be recited without a minyan. One remains in place when reciting Hoshanot without a minyan. At the end of the Hoshanot, one puts down the four species and takes the aravot bundle and beats them on the ground five times. At shul Shir Shel Yom and L’David are) .אין כא-לקינו, עלינו, שיר של יום, לדוד, אדון עולם  Davening concludes with recited earlier, after Anim Zemirot). Erev Yom Tov להדליק Candle lighting should take place 18 minutes before sundown, at 6:53pm. The beracha should conclude ● .נר של יום טוב ● Weekday Mincha should be completed before sundown 7:11pm.

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Shemini Atzeret Monday Night .is recited before the Amidah וידבר ● ● Ma’ariv Amidah for Yom Tov with proper insertions for Shemini Atzeret. ● Aleinu and L’Dovid are recited after the Amidah. ● In the Diaspora, the Shemini Atzeret meals take place in the Sukkah. One does not recite Leishev BaSukkah on Shemini Atzeret. ● It is preferable to wait until nightfall (7:50pm) to begin Kiddush. .Shehechiyanu is recited ,מקדש ישראל והזמנים Kiddush for Yom Tov with proper Shemini Atzeret insertions. After ● ● In the event of rain, one may eat indoors. There is no special requirement to recite Kiddush or eat bread in the sukkah when it is raining. ● Birkat HaMazon should include the insertions for Shemini Atzeret. ● If Ma’ariv was recited before nightfall (7:50pm), Keriat Sh’ma should be repeated after nightfall. Tuesday .(המאיר לארץ) Birchot Keriat Sh’ma for weekday ● ● Shacharit Amidah for Yom Tov with the proper insertions for Shemini Atzeret. ● Full Hallel is recited. ● The Torah reading for Shemini Atzeret is Devarim 14:22-16:17, the maftir is Bamidbar 29:35-30:1 and the haftarah is from Melachim I 8:54–9:1. ● Yizkor can be recited without a minyan. One should make sure to pledge money to tzedakah before reciting Yizkor. While not required, an individual davening .משיב הרוח ומוריד הגשם At Mussaf of Shemini Atzeret we begin reciting ● does not take effect until the משיב הרוח ומוריד הגשם at home may recite Tefillat Geshem. However, the switch to congregation recites Tefillat Geshem. Therefore, an individual davening at home should wait to recite Mussaf until at least one of the minyanim in the community has reached Mussaf (which will be approximately 8:40am). At that .during the Mussaf Amidah משיב הרוח ומוריד הגשם point, this individual should recite ● Mussaf Amidah for Yom Tov with proper insertions for Shemini Atzeret. ● Mincha Amidah for Yom Tov with the proper insertions for Shemini Atzeret. Mincha should be recited with enough time to finish before shekiyah (sunset) which is at 7:10pm. ● Preparations for the second day may not begin until nightfall (7:50pm).

Simchat Torah (Second Day of Shemini Atzeret) Tuesday Night ● Candle lighting must be performed after nightfall (7:50pm). ● Ma’ariv should be recited after nightfall. ● Ma’ariv for Yom Tov with insertions for Shemini Atzeret. ● We do not eat in the Sukkah on Simchat Torah. ● Kiddush for Yom Tov includes Shehechiyanu. ● Birkat HaMazon should include the insertions for Shemini Atzeret. Daytime .(המאיר לארץ) Birchot Keriat Sh’ma for weekday ● ● Shacharit Amidah for Yom Tov with proper insertions for Shemini Atzeret. ● Full Hallel is recited. ● On Simchat Torah, we complete the Torah by reading V’Zot HaBeracha. We then begin the new cycle with Bereishit 1:1-2:3, the maftir is Bamidbar 29:35-30:1 and the haftarah is Yehoshua 1:1-1:18. ● Mussaf Amidah for Yom Tov with proper insertions for Shemini Atzeret. ● Mincha Amidah for Yom Tov with proper insertions for Shemini Atzeret. Motzaei Yom Tov ● Yom Tov concludes at nightfall 7:49pm. ● Weekday Amidah for Ma’ariv including Atah Chonantanu. ● Havdalah consists of two berachot: HaGafen and HaMavdil (no Besamim or Esh).

SHABBAT SPONSORS FOR THE NEW YEAR 5782 Thank you to our generous sponsors who through their kindness made the deliveries and drive-by give-a-ways possible. Now we are back in our shul with kiddushim and seuda shlishit.

 Anonymous  Paul & Yvonne Ginsberg in honor of all their children &  The family of RabbiŠƒ›‘—ˆ‘”’ƒ”–‡”‹‰™‹–Š—•Ǥ Dr. Ted Abramson ( ” ) in honor of the Daf Ž‡ƒ•‡ ‘•‹†‡”Œ‘‹‹‰–Š‡•‡Šƒ„„ƒ–‘‘”•Ǩgrandchildren.  Yomi Participants L’hagdil Torah u’leha’adirah.  Bob & Debbie Hirsch in memory of his parents Murray & Roslyn  Sally Aaron in honor of her grandchildren, Josh and Sharona Hirsch ( ” ) and in honor of their children & grandchildren. Whisler, and great-granddaughter Willow (Nessa) Whisler.  Vera & Charles Hirsh in honor of their children & grandchildren.  Tsachi & Dr. Jessica Baitner in loving memory of her father Silvio  Doron & DV Kahn for a refuah shleimah for all those in need. Sperber ( ” )  Lev & Raya Kandinov in honor of their parents and children.  Earl & Donna Barron in memory of his father and mother Jack &  The Kogan family Sarah Barron ( ” )  Steven & Lauren Kimmel  Jay & Ellen Adler in memory of her father Aaron Feder and his his  Doris & Jonathan Konovitch in memory of Jonathan’s parents, parents Joseph & Lillian Adler Rabbi Harold & Bernyce Konovitch ( ” ), Jonathan’s sister  Kobi & Bracha Berkson in loving memory of his grandmother Bea Robyn L. Konovitch ( ” ) and Doris’ father Walter Berger ( ” ) Rubenfeld ( ” )  Shelly & Lynda Levin in memory of her parents Sol & Faye  Dror & Avivit Ben-Aharon Comet ( ” ) and his parents Dr. Hyman & Dorothy Levin ( ” )  Dani Bengio in honor of the behind-the scene individuals of our  Isaac & Nahva Mamon Shul (both lay & professional) who continuously toil to make sure  Anniel & Danny Nagler in memory of her father Tom Seghi ( ” ) we stay connected during the COVID-19 pandemic.  Ira Posner in honor of his wife Sheila Klee  Gary & Sandra Bloom in honor of their children and  Dr. & Mrs. Sam & Deborah Rand & Jacob Bean in blessed memory grandchildren. of Dr. Abraham Rand ( ” ) and Rabbi Yaacov Yosef Rand ( ” )  Alvin & Tamara Cohen in honor of their children Stephen & Elana  Jeff Resnick in loving memory of his parents Rhoda & Stanley and their grandchildren Samuel & Benjamin Nawy. Resnick ( ” )  Stuart & Tova Courtney in loving memory of Tova’s parents Asher ( ” ) שלמה פינחס Masha Moshkovsky ( ” ), Tova’s brother Chanon Moshkovsky  Sean Ritterman in memory of his father & ( ” ), & Stuart’s parents Richard & Frieda Courtney ( ” ) &  Howard & Ellen Rotterdam in memory of our parents Henry & Manya Goldberg and George & Lillian Rotterdam( ” ) and in Tova’s beloved aunt and uncle Rivka & Shabtai Moshkovsky ( ” ) honor of their children and grandchildren.  Edward & Jamie Czinn in memory of Ed’s sister Aliza Sherman( ” )  Daniel & Deborah Salama  The Danis family in memory of Susu’s mother Elka bat Yisroel  Jeffrey and Risa Schiff in memory of her beloved parents Natalie and father, Yitzhak Binim ben Dovid, ( ” ) & Stephen’s father and Philip Manas ( ” ) & aunt Miriam Silverman ( ” ) Aharon ben Shimon ( ” )  Schulman Family in honor of the engagement of their son Jacob to  Belle Davis in honor of Rabbi Edward & Meira Davis and in Daniella Kaminetzky daughter of Jill & Noam Kaminetzky. memory of Martin Davis ( ” ), & Daryl Klonoff ( ” )  Islon & Eve Seliger in honor of their grandchildren.  Jordan & Tammy Ditchek  Myra Shulkes & family in loving memory of Dr. Howard Shulkes ( ” )  Wally & Fay Fingerer  Maish & Tziviah Staiman in memory of her beloved mother Judie  Lippy & Mati Fischman Warman ( ” ).  Herb and Edith Fishler in memory of their parents ( ” )  Perry Stein in memory of her son Elias  Stephanie & Meyer Friedman in loving memory of Stephanie’s  Ronald & Risa Steiner in honor of their wonderful children & parents Selma & Herman Halper ( ” ), grandparents Bella & grandchildren. Moshe Aharon Spindel ( ” ), Bella & David Halper ( ” ), Aunt &  David & Haya Tepper and family in honor of Tzahal. Uncle Estelle & Herbert Adelstein ( ” ), Great Aunt Ceilia Halper  Keith & Jessica Wasserstrom in honor of great grandparents, Barry ( ” ), and Meyer’s parents Rose & Moshe Aharon Friedman ( ” ) and Glenda Wasserstrom and Baby Otter Swim School. & sister Hinda Pessel Friedman ( ” )  Larry & Judy Weiss in memory of their beloved daughter  Marla & Stan Frohlinger in honor of their children and Elizabeth Susan Weiss ( ” ), his beloved father Seymour S. Weiss grandchildren. ( ” ) and beloved mother Roslyn L. Weiss ( ” ) and Judy’s  Natalio & Monica Ghitelman in memory of his father Moises beloved father Benjamin Hammerman ( ” ). Ghitelman ( ” )  Arlene Weiss in memory of her beloved husband Milt and her  Ira & Miriam Ginsberg in memory of their beloved parents Abe & beloved parents Jack and Sarah Barron ( ” ). Tillie Simon ( ” ), Max & Hana Ginsberg ( ” )  Fred & Lori Wittlin in honor of their children & grandchildren.

Please call the office: 954-966-7877 or email: [email protected] to join this list of generous families!

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ZISA LEVIN THE STELLAR'S PREFERRED REALTOR 954-613-8090 Young Israel of Hollywood-Ft. Lauderdale 3291 Stirling Road Young Israel of Hollywood-Ft.Ft. Lauderdale Lauderdale, FL 33312 Nonprofit 3291 Stirling Road www.yih.org Organization Ft. Lauderdale, FL 33312Young Israel of Hollywood-Ft. Lauderdale 954.966.7877 Nonprofit U.S. POSTAGE PAID www.yih.org 3291 ChangeStirling RoadService Requested Organization FT LAUD FL 954.966.7877 Ft. Lauderdale, FL 33312 Nonprofit U.S. POSTAGE PAID Permit No. 3329 Change Service Requestedwww.yih.org Organization 954.966.7877 FT LAUD FL U.S. POSTAGE PAID Change Service Requested Permit No. 3329 FT LAUD FL Young Israel of Hollywood-Ft. Lauderdale Permit No. 3329 3291 Stirling Road Ft. Lauderdale, FL 33312 Nonprofit www.yih.org Organization 954.966.7877 U.S. POSTAGE PAID Change Service Requested FT LAUD FL

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