"Tradition is not the worship of ashes; it's the preservation of a fire."
Discover a new understanding of Moshiach Ben Yosef as the beating heart of the Jewish people — rooted in the love and yearning of Yosef HaTzaddik that reverberates through the generations to illuminate our pathway to this day.
Dina Polishuk
Speech Therapist. Public Speaker. Writer.
Tzavarei Binyamin: The Transcendence of Yosef’s Yearning and Vision
Author's note: This is the first in a planned series of articles focusing on the enduring lessons we can glean from the resilience and wisdom of Yosef HaTzaddik.
In this essay, I delve into a message of hope related to Chanukah that has sustained me through some of my darkest moments, helping me adopt a posture of optimism and aspiration toward the future.
After diving deep into Midrashic sources, I struggled to find the words to weave the ideas together. It was not until I saw an interview with Adriana Rose (#nowJewishNanny) and Elon Gold that the pieces fell into place. Hearing Adriana share her triumphs and struggles with mental health during her conversion process provided the spark I needed to connect ancient texts to our modern reality.
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Dear Adriana,
Thank you for your recent interview in support of Amudim. I live in Israel, and I have been a client of theirs for nearly six years. They helped me find an excellent psychiatrist through my Kupat Cholim (at no out-of-pocket cost), and the caseworker assigned to me was an anchor and a valuable resource. In Jerusalem, Amudim took their advocacy to the next level by opening the Jerusalem Therapy Center (JTC) in partnership with the Wurzweiler School of Social Work. I personally have had many trials and errors searching for a therapist, so it was with cautious optimism that I began therapy in their clinic this past week.
Your choice to share the mental health challenges you faced during your conversion process was a huge act of bravery. Your story highlights just how isolating anxiety can be. As you mentioned, part of that anxiety came from the uncertainty of the conversion process—how long it would take and whether you would be accepted by the Beis Din after all your efforts. I can imagine that the last thing you wanted to do was divulge this vulnerability to any Orthodox Jew for fear it would derail your conversion.
Elon asked you why you wanted to become Jewish in an age of rising antisemitism. I am curious where you found the strength to go through with it given the internal emotional challenges you faced. Vulnerability is a delicate balance, and I want you to know that your perseverance has made a huge impact on me. Though I was born Jewish, there were many times I felt like I did not want to carry on. When a visible and respected voice like yours advocates for the services Amudim offers, it is powerful in breaking the stigma.
You spoke about Modeh Ani and how the Mitzvah of Hakaras HaTov (gratitude) gives you the chizuk (strength) to be a happy, healthy Jewish woman. Please allow me to return the favor and share some insights related to Chanukah that gave me chizuk over the years.
Adina (Adriana), as a convert, you join the ranks of giants who came before you, including: Onkelus, Ovadiah Hanavi, Ruth, and Avrohom Ben Avrohom from Lithuania. In the following essay, I hope to give you a deeper understanding of our shared and glorious heritage.
Sincerely,
Dina Polishuk; Jerusalem, Israel
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Finding Light Inside the Darkness
To understand why these Midrashim are so personal to me, I have to go back 17 and a half years, to when I first found out I was pregnant with my son. Usually, a pregnancy is a happy time, but I was in a very dark place—the first time in my life I began to contemplate suicide. The relationship between my baby's father and me was not conducive to my emotional well-being, yet I had been taught that divorce was a terrible sin; leaving did not appear to be an option.
We did separate shortly after Pesach, but the dark thoughts did not go away. I was embarrassed for having put myself into this predicament and conflicted about the right course of action. I faced enormous pressure from family, friends, and venerated Rabbanim to return to a situation I knew I could not make work. I was ashamed, conflicted, and unprepared. All my years of education did not give me a template on what to do when life flips the script.
Shavuos approached and the reality set in: I was going to be a single mother. I was about to enter a Master's program in Speech-Language Pathology, unsure of how I would support myself financially or emotionally while caring for the life growing inside me. The fear was paralyzing. How was I to raise a child in a world that now seemed foreign, unforgiving, and dark? I could not turn to friends for support, as I was admonished to hide my marital status. To keep this secret from the world, I isolated myself, spiraling into a deep depression.
During those dark days, I turned to Megillas Rus (Ruth) for guidance. It was timely, as the Megillah is read on Shavuos. I had always loved this Sefer—now it became a lifeline. I gleaned rich lessons from her journey, finding comfort in the fact that, as an outsider and a widow, she too entered motherhood under strange and difficult circumstances. Her son Oved came into the world amidst great loss, yet through him, she became the matriarch of the Davidic dynasty, through which one day Moshiach will be born. Though separated by space and time, I felt a profound connection to this incredible woman who navigated the unknown with grace and courage. Her story fortified me, giving me the strength to carry on. I decided that if the baby were a girl, she would be named Rut.
As spring turned into summer, I reflected on the name I would choose if I were to have a boy. I knew that I would name him after my brother Menachem Mendel Avrohom, of blessed memory, who had passed away earlier that year. I was blessed with a beautiful and precious little boy, today a handsome young man. His name is Chaim Menachem; I added "Chaim" (Life) so that unlike my brother Menachem, who passed in his early twenties, my son would have a long life.
The night before his bris, I decided on the order: first Chaim (Life), then Menachem (Comfort).
While I initially made this decision based on phonetics, I realized it also reflected a deeper meaning. It is said that Menachem is one of the names of Moshiach. Therefore, this specific order aligned with a Midrash about Moshiach Ben Yosef that had carried me through the "Three Weeks" of mourning, the Shiva D’nechemta (seven weeks of comfort), the Yamim Noraim, Succos, and Simchat Torah, leading up to his birth.
(Sources: Eicha Rabbah 1:51; Yerushalmi Berachot 2:4; Ruth Rabbah 1; Bavli, Sanhedrin 98b)
"Sing with me, Daughter of Zion; Sing with me a Song of Redemption"
I was seventeen—the same age my son is now—when I first heard this song, "Rani Bat-Tzion" ("Rejoice, Daughter of Zion"), which I want to share with you. It is an obscure piece; unable to find a recording online, I worked with my music teacher to transcribe the melody so that others might find the same comfort in it that I have.
The lyrics are striking: "Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst, says Hashem. And Hashem will claim Judah as His special portion in the Holy Land... and God will choose Jerusalem once more." These verses, taken from Zechariah (2:14, 2:16), are part of the Haftarah reading for Shabbos Chanukah.
The lyrics and melody moved me every time we would sing this song, compelling me to search for their biblical source to better understand their meaning. I felt confident doing so thanks to my 11th-grade Navi teacher. She had implemented a unique curriculum where, instead of covering a Sefer chapter by chapter, we studied the Haftarah for the upcoming Shabbos. Her class equipped me with the tools to analyze a text and instilled in me a lifelong appreciation for the Haftarah. We were captivated by her lessons—not just because she was well-versed in the material, but because she demonstrated true respect for us, viewing us as young women with minds of our own. While I had many wonderful teachers whom I remember fondly, she was, in many respects, the first teacher to provide me with the building blocks to think for myself.
Z for Zachariah
The Minhag of reading the Haftarah began when the Greeks (the very enemy in the Chanukah story) forbade the reading of the Torah scroll. To keep the Parshah tradition alive, the Sages selected readings from the Neviim (Prophets) that shared a theme with the banned Torah portion.
On Shabbos Chanukah we read from Sefer Zechariah. This Sefer is part of the Trei Asar section of Ketuvim (The Twelve Minor Prophets). Although called "minor," these books hold significant theological importance; they focus on themes of rebuilding the Beis Hamikdash and future restoration. Zechariah HaNavi lived during the time of the building of the Second Beis Hamikdash, as such, he was speaking to a people who were tired, traumatized by 70 years of exile, and unsure if they had the strength to rebuild.
In these chapters, the Navi has a vision of a Golden Menorah with seven lamps and two olive trees next to it (Zechariah 4:2). He asks the angel what it means, and the angel delivers the famous line: "לֹ֤א בְחַ֙יִל֙ וְלֹ֣א בְכֹ֔חַ כִּ֣י אִם־בְּרוּחִ֔י אָמַ֖ר ה' צְבָאֽוֹת" (Not by might, nor by power, but by My Spirit, says the Lord of Hosts).There are two Chanukah connections related to the Haftarah (Zechariah 2:14–4:7): the Menorah imagery related to the miracle of the pure oil that lasted eight days and the victory of the Maccabim - who were weak militarily - over the Yevanim. The victory of the Maccabim was not due to military superiority ("might") but to Divine intervention ("My Spirit").
This Haftarah is often read when Parshas Vayigash falls on Shabbos Chanukkah; the Lubavitcher Rebbe draws a direct parallel and contrast between the tearful reunion in this Parshah between Yosef and Binyomin and the message of hope conveyed in the Chanukah Haftorah (Likutei Sichos Volume 10, Volume 25 and Parshat Vayigash, Sicha).
וַיִּפֹּ֛ל עַל־צַוְּארֵ֥י בִנְיָֽמִן־אָחִ֖יו וַיֵּ֑בְךְּ וּבִ֨נְיָמִ֔ן בָּכָ֖ה עַל־צַוָּארָֽיו. (בראשית מ"ה:י"ד)
רש"י: ויפל על צוארי בנימין אחיו ויבך. עַל שְׁנֵי מִקְדָּשׁוֹת שֶׁעֲתִידִין לִהְיוֹת בְּחֶלְקוֹ שֶׁל בִּנְיָמִין וְסוֹפָן לֵחָרֵב:
ובנימין בכה על צואריו. עַל מִשְׁכַּן שִׁילֹה שֶׁעָתִיד לִהְיוֹת בְּחֶלְקוֹ שֶׁל יוֹסֵף וְסוֹפוֹ לֵחָרֵב (שם).
And he [Yosef] fell upon his brother Binyamin's necks [plural] and wept; and Binyamin wept upon his neck [singular]. (Bereishis 45:14)
According to Rash"i and Bereishis Raba Yosef wept because he foresaw through Ruach HaKodesh (Divine Inspiration) that the two Batei Mikdash that were destined to be built in Binyamin's territory would eventually be destroyed. Binyamin wept because he foresaw that the Mishkan Shilo was destined to be built in Yosef's territory and would be destroyed. (Hence Yosef cried on Binyomin's "necks" - plural, but Binyomin cried on Yosef's "neck" - singular". Their weeping was specifically over the impermanence and the destruction of God's dwelling place among the Jewish people.
The Malbim and Metzudas David explain that the prophecy in our song "Rani Bat-Tzion" to the Third Temple or the ultimate Messianic redemption. Unlike the First and Second Temples, this final dwelling of the Shechinah (Divine Presence) will be eternal and never destroyed. (See the appendix for "Rani Bat-Tzion" for the full text and translation of these mefarshim).
The connection between the Haftorah (Zechariah 2:14) and the Medrash on the Parshah (Bereishis 45:14) regarding Yosef and Binyamin's weeping lies in the contrast between the temporary nature of the earlier Sanctuaries (which caused the weeping) and the eternal nature of the final Sanctuary (which brings the singing). The brothers wept because they saw that the Shechinah's dwelling would be temporary and end in destruction and exile. Zechariah calls out "Sing and rejoice," the opposite of weeping, because he promises a future reality where Hashem says "I will dwell in your midst" - permanently. Since this final Beis Hamikdash will never be destroyed, there is no need for weeping—only joy.
Chanukkah celebrates the rededication of the Beis Hamikdash. While Yosef wept for its destruction, the Haftorah reminds us of the ultimate goal: the eternal light and presence of God that will not be extinguished. This connection between the Haftorah and the parshah reveals the transcendence of the love between the two brothers.
Mourning the Ashes vs. Preserving a Fire
There is a story I read when I was a teenager that highlights how profoundly Yosef's yearning and vision of redemption reverberated through the ages.
Dr. Judith Grunfeld comforted - and was comforted - by Jewish refugees who were being detained in Cyprus in the British internment camps. Though she herself was spared from Auschwitz and the death march, she too, had experienced great loss as a result of the holocaust. Having spent majority of the war in Sheffield, educating and caring for the Jewish children who had been evacuated to the countryside, she did not realize how Anglicized she had become.
She tripped on a tent peg and instinctively apologized to it—a polite British habit she had picked up. This mannerism that she had developed after years of living in England reminded the girls of their captors and they gave her the cold shoulder. However, when they discovered that she had been the "right-hand man" to Sarah Schneirer, the mother of the Beis Yaakov movement, all their suspicions faded away. One girl eagerly shared a dvar Torah based on a a Midrashic parable that had been passed around Beis Yaakov girls in the concentration camps.
Moshiach Ben Yosef was asked: "what gift do you want". He replied, "life", and all the angels cried out in awe and amazement. How can he have had such wisdom and self-sacrifice to ask for such a meaningful gift?" The holy sages asked: "What was unique about his request? Every ant and blade of grass has life." Yet - he did not ask for simple life as you and I understand it.
"Hashem," he said, "I see the Jewish people will suffer tremendously in Galus. I want to be a light; a source of comfort. Please, give me life - to live in their hearts - and give them hope during their darkest moments."
The source for this insight is a conversation is in the Talmud (Succah, 52a) in which Moshiach Ben David sees Moshiach Ben Yosef murdered before his eyes, and - panicked - he pleas to God for life, not to be killed like his predecessor. In this interpretation of the passage (Sefer Kol HaTor) when Moshiach ben Yosef is offered a destiny, he asks God for life, not for his own sake, but so he can descend into Galut (exile) and be the "life-force" that sustains the Jewish people from within. The angels are awed because usually, a soul seeks elevation (Gan Eden, spiritual heights). This soul, however, asked for "Life" defined not as personal survival, but as self-sacrifice - to exist as the beating heart of a suffering nation.
Dr. Grunfeld was elated. This was a Medrash she learned from her father at her parents' Shabbos table back home in Germany and shared with many of her Talmidos when she taught with Sarah Schneirer in Cracow, Poland. To see her father live on through the Torah he had taught her reassured and reminded her that despite our suffering and persecution the Jewish people will live on.
"The importance of tradition - it's something that needs to be preserved - tradition is not the worship of Ashes; it's the preservation of a fire." (Yehoshuah Goldglancz, student of Yeshivah Netiv Aryeh).
in the Darkest of Nights - We are the Light
Rabbi Shmuel Lipshitz, son of Rabbi Shalom Ber Lipshitz, the founder of the organization and its current CEO, stood in front of us, smiling ear to ear, beside Rabbi Shmuel Aliyahu, the Chief Rabbi of Safed and a member of the Chief Rabbinate Council. These busy leaders were honored and overjoyed to join hands and bless us. The love in their hearts for each one of us was evident. Their posture and presence conveyed a message beyond their spoken words: "You are important. We see you, we hear you and we stand with you - always."
A sitting member of Knesset, Limor Son Har-Melech, also honored us with words of love and wisdom. I sat on the edge of my seat as she described in vivid detail the day her husband, Shalom "Shuli" Har-Melech, was murdered by terrorists before her very eyes (August 28, 2003). They were driving near Chomesh, an Israeli settlement in the West Bank along Route 60, when Palestinians began shooting at them. Six months pregnant, she realized she was hit and that her husband was unresponsive.
Miraculously a soldier and a doctor passed by shortly after they were hit and she was able to flag them down. The doctor took one look at her husband and said: "You need to take care of yourself now." Under protest she left her husband at the side of the road and headed to the hospital. While riding in the ambulance she heard the doctor relate to dispatch that her husband had been pronounced dead.
"I don't want to make this political," she told us. "Today, I am the leading voice advocating for the death penalty for convicted terrorists. If those monsters had only known that the pregnant woman whose husband they shot and killed would one day be the one to sign their death warrants."
That line brought applause - not because we celebrate destruction but because before us stood the face of Jewish resilience. We saw a woman who refused to cower in defeat; instead, she rose from the ashes of that roadside attack to stand before her tormentors not as a victim, but as a warrior. This wasn't physical - it was spiritual. Our admiration wasn't for a bill in the Knesset; it was a celebration of the reversal of fate—the woman left for dead is now the one holding the pen.
Luckily, her one-and-a-half year old son had stayed behind with his grandparents and survived his father. She too survived, but they were unable to stop the labour. That day, she gave birth to a baby girl, Sarah - born three hours after her father was martyred. She survived the NICU and four months ago got married in Mearat Hamachpeila.
Twenty two years later, Limor is now a mother of ten. She remarried several years after the tragedy and built a beautiful family with her new husband. At her wedding the guests received place cards inscribed with the following Pasuk: "Do not rejoice over me, my enemy; though I have fallen, I have risen; though I sit in darkness, the Lord is a light to me." (Micah 7:8)
"אל תשמחי אויבתי לי, כי נפלתי - קמתי. כי אשב בחושך - ה' אור לי." (מיכה ז׳:ח׳).
In addition to being a sitting member of the Knesset, Limor is a grandmother to a little boy named "Oz Mordechai" - a living symbol of the endurance of the Jewish people.
She left us with a final message. We the Jewish people exist outside the laws of nature - how else can you explain our survival?
במקום הכי נמוך - משם אני נובעת.
"In the lowest of depths," she emphasized, "is where we grow a new sprout. In the deepest and darkest shadows; from there we ignite our brightest light."
The darkness cannot conquer us because we are the light.
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Author’s Postscript: To avoid interrupting the flow of the narrative, I have placed the historical background and a deeper theological analysis in the appendices below. Please view this section as a reference guide to explore the topics raised in my essay in greater depth.
Appendix A: "Rani Bat Tzion" and other Songs related to Redemption
1. Rani Bat-Tzion - Voice and Piano recordings and lyrics
רני ושמחי בת ציון כי הנני בא, ושכנתי בתוכך נאום ה
ונחל ה את יהודה חלקו על אדמת הקודש
ובחר עוד בירושלים, רני ושמחי בת ציון
זכריה פרק ב פסוק יד & טז (לא כולל יז)
פירוש מלבים: רני, אחר שהודיע האזהרה שהזהיר ה' על ידו את האומות בל ירעו לישראל בגולה כי ה' משגיח עליהם, משים פניו אל בת ציון שתרון ותשמח על הישועה שתבא באחרית ימי הזעם שאז אבא אליך לשכון בתוכך, כמ"ש ולכבוד אהיה בתוכה: ונלוו גוים רבים אל ה' שיתגיירו ויקבלו דת האמת ובכ"ז ושכנתי בתוכך היינו בתוך ישראל כמ"ש והתהלכתי בתוככם, וידעת כי ה' צבאות שלחני אליך, כי השליחות הקודם היה להזהיר את הגוים, ושליחות זה הוא אליכם לבשר אתכם כי יש תקוה: ונחל ה' את יהודה חלקו, מבואר ביחזקאל (סי' מ"ה וסי' מ"ח) כי בחלוקת הארץ לעתיד ירימו תרומה את חבל הארץ שהיתה נחלת שבט יהודה ויהיה קדש ה', ששם יעמוד המקדש וסביב לו יהיה מושב הכהנים והלוים ועיר ירושלים שלעתיד שתהיה רחוקה מן המקדש מ"ה מיל והנותר ברצועה בארך יהיה שייך אל המלך המשיח ויהיה ג"כ תרומת קדש, ויהודה יקח חלקו מצפון לתרומת הקדש, וז"ש שהחלק שהיה ליהודה בחלוקת יהושע על אדמת הקדש ינחל ה', שתהיה נחלת ה', עד שה' ינחל את יהודה, ר"ל יקח נחלתו שהוא חלקו שהיה לו על אדמת הקדש, ובחר עוד בירושלים ולא ישנה מקום המקדש הגם שעי"ז יצטרך לקחת חלקו של יהודה, כי תרומת הקדש תשתרע ברוחב ע"ה מיל, כמובאר ביחזקאל שם:
מצודת דוד: כי הנני בא. אבוא אל ירושלים ואשכון בתוכך: ונלוו. אז יתחברו עכו״ם רבים אל ה׳ ויהיו לו לעם להאמין בו ועכ״ז אשכון בתוכך ולא בתוך העכו״ם הרבים: וידעת. אז בהשכינו את שכינתו לבד בתוכך תדע אשר ה׳ שלחני אליך ר״ל עיקר ייעוד הטובה נאמר עליך ולא על האומות אם כי גם הם יאמינו בה׳ מכל מקום לא ישוו עמך בדבר הטובה: ונחל ה׳. המקום ינחל את יהודה כמאז להיות חלקו לעולם על אדמת הקודש ולא יגלו עוד ממנה: ובחר עוד בירושלים. להשכין שם שכינתו כמאז.
Malbim Commentary:
“Sing [and rejoice, O daughter of Zion]” — After the Prophet announced the warning that God issued through him to the nations—that they should not harm Israel in the exile because God watches over them—he now turns his face to the Daughter of Zion, [telling her] to sing and rejoice over the salvation that will come at the end of the days of wrath. For at that time, “I will come to you” to dwell in your midst, as it is written [earlier in verse 9]: "and I will be the glory in her midst."
“And many nations shall join themselves to the Lord” — Meaning they will convert and accept the true religion. Yet, despite this, “and I will dwell in your midst” — meaning specifically within Israel [and not the other nations], as it is written: "And I will walk among you."
“And you shall know that the Lord of Hosts has sent me to you” — For the previous mission [in the earlier verses] was to warn the nations, but this mission is directed to you, to bring you tidings that there is hope.
“And the Lord shall inherit Judah as His portion [on the holy land]” — This is explained in Yechezkel (Chapters 45 and 48): In the future division of the Land, they will set aside a “heave offering” (Terumah)—a tract of land that was historically the inheritance of the tribe of Judah—and it will become holy to the Lord.
There the Temple will stand, and surrounding it will be the dwelling of the Priests (Kohanim) and Levites, and the future city of Jerusalem (which will be far from the Temple a distance of 45 mil). The remainder of this strip in length will belong to the King Messiah and will also be a holy offering. Judah will then take his portion to the north of this Holy Portion.
And this is the meaning of “that the portion which belonged to Judah in the division of Joshua on the holy land, God will inherit” — meaning, it will become God’s inheritance. Thus, "God will inherit [from] Judah," meaning He will take his [Judah's] inheritance, which was the portion he previously held in the Holy Land.
“And He shall choose Jerusalem again” — He will not change the location of the Temple, even though by doing so He will need to take Judah’s portion, for the Holy Portion [District] will extend in width 75 mil, as explained there in Yechezkel.
Metzudas Dovid commentary:
“For, behold, I come” — I will come to Jerusalem and dwell in your midst.
“And [many nations] shall join themselves” — At that time, many nations (gentiles) will attach themselves to the Lord and become a people to Him, to believe in Him. Yet, despite this, [the verse says] “I will dwell in your midst” — and not among the many nations.
“And you shall know” — Then, when He rests His Divine Presence (Shechinah) only within you, you will know that the Lord has sent me to you. Meaning: the primary designation of the good [prophecy] was spoken regarding you, and not regarding the nations. Even though they too will believe in God, nevertheless, they will not be equal to you regarding the goodness [reward/status].
“And the Lord shall inherit” — The Omnipresent [God] will inherit Judah as in times past, to be His portion forever upon the holy land, and they shall never be exiled from it again.
“And He shall choose Jerusalem again” — To cause His Divine Presence to dwell there, as in times past.
2. Menorah by Avrohom Fried
עשינו לך מנורה בימי משה, וכבתה, עשינו לך מנורה בימי שלמה, וכבתה, מכאן ואילך אין אנו ממתינין אלא לאורך.
ילקוט שמעוני (ישעיהו, פרק ס, רמז תצט): "קומי אורי כי בא אורך." א"ר יוחנן משל למהלך בדרך עם דמדומי חמה. בא אחד והדליק לו את הנר, וכבה. ובא אחד והדליק לו את הנר, וכבה. אמר, מכאן ואילך איני ממתין אלא לאורו של בקר, כך אמרו ישראל לפני הקב"ה: עשינו לך מנורה בימי משה וכבתה, בימי שלמה וכבת, מכאן ואילך אין אנו ממתינין אלא לאורך.
"We made a Menorah for You in the days of Moses, but it was extinguished. We made a Menorah for You in the days of Solomon, but it was extinguished. From now on, we wait only for Your light."
Source: Yalkut Shimoni regarding Isaiah 60:1. "Arise, shine, for your light has come."
Rabbi Yochanan said: This is similar to a parable of a man walking on the road at twilight. Someone came and lit a candle for him, but it went out. Another came and lit a candle for him, but it went out. He said, "From now on, I will not wait [for a candle], but only for the light of morning."
So too, Israel said before the Holy One, Blessed be He: "We made a Menorah for You in the days of Moses, but it was extinguished. In the days of Solomon, [we made one] and it was extinguished. From now on, we wait only for Your light."
3. Haben Yakir Li Ephraim - Mashiach ben Yoseph (מָשִׁיחַ בֶּן־יוֹסֵף) is also known as Mashiach bar/ben Ephraim (מָשִׁיחַ בַּר/בֶּן אֶפְרַיִם). This song symbolizes God's enduring love and affection for the Jewish people.
הַבֵּן יַקִּיר לִי אֶפְרָיִם,אִם יֶלֶד שַׁעֲשׁוּעִים. כִּי מִדֵּי דַבְּרִי בוֹ זָכֹר אֶזְכְּרֶנּוּ עוֹד. כִּי מִדֵּי דַבְּרִי בוֹ זָכֹר אֶזְכְּרֶנּוּ עוֹד. רַחֵם אֲרַחֲמֶנּוּ - נְאֻם ה'. (ירמיהו לג: יט)
Is Ephraim a precious son to Me? Is he a delightful child? For whenever I speak of him, I earnestly remember him still. I will surely have mercy on him — says Hashem." (Jeremiah 31:19)
4. The Man from Vilna - This song was written and composed by Abie Rotenberg. The lyrics tell a touching story of the narrator meeting an elderly survivor from Vilna (now Vilnius, Lithuania) who shares a poignant tale, emphasizing themes of faith, history, and perseverance.
VERSE 1:
I met a man last Sunday, who was on his way back home
from a wedding in Chicago, and was traveling alone.
He said he came from Vilna, a survivor I could tell
and I helped him with his suitcase, he could not walk very well.
A steward gave us coffee as we settled on the plane
and I asked him why he bothers, at his age there’d be no blame.
He said “no Simcha is a burden, though I miss my dear late wife”
and then he shared with me a story that has changed my view of life:
CHORUS 1:
“We danced round and round in circles as if the world had done no wrong
from evening until morning, filling up the shul with song.
Though we had no Sifrei Torah to clutch close to our hearts
in their place we held the future of a past so torn apart.
VERSE 2:
I remember liberation, joy and fear both intertwined
where to go and what to do, and how to leave the pain behind?
My heart said ‘go to Vilna’, dare I pray yet once again
for the chance to find a loved one, or perhaps a childhood friend?
It took many months to get there, from the late spring to the fall
and as I, many others, close to four hundred in all,
and slowly there was healing, darkened souls now mixed with light
when someone proudly cried out, ‘Simchas Torah is tonight!’
CHORUS 2:
We danced round and round in circles as if the world had done no wrong
from evening until morning, filling up the Shul with song.
Though we had no Sifrei Torah to clutch close to our hearts
in their place we held the future of a past so torn apart.
VERSE 3:
We ran as one towards the shul, our spirits in a trance
and we tore apart the barricade, in defiance we would dance.
But the scene before our eyes shook us to the core
scraps of siddur, bullet holes, bloodstains on the floor.
Turning to the eastern wall, we looked on in despair
there’d be no scrolls to dance with, the holy ark was bare.
Then we heard two children crying, a boy and girl whom no one knew
and we realized that no children were among us but those two.
CHORUS 3:
We danced round and round in circles as if the world had done no wrong
from evening until morning, filling up the Shul with song.
Though we had no Sifrei Torah to gather in our arms
in their place we held those children, the Jewish people would live on.
We danced round and round in circles as if the world had done no wrong
from evening until morning, filling up the shul with song.
Though we had no Sifrei Torah to clutch and hold up high
in their place we held those children, Am Yisrael Chai”.
We danced round and round in circles as if the world had done no wrong
from evening until morning, filling up the shul with song.
Though we had no Sifrei Torah to gather in our arms
in their place we held those children, the Jewish people would live on
Am Yisrael Chai.
The Jewish people would live on.
The Jewish people WILL live on.
Appendix B: Origins of Haftarah Reading
What is the meaning of the word הפטרה?
The word Haftarah (הפטרה) comes from a Hebrew root meaning "to conclude" or "to take leave," as the reading concludes the public scripture service before the prayers continue. It is related to the word patur (exempt), hinting at the idea that by reading the Prophets, the congregation had fulfilled (or was "exempted" from) the obligation of reading the weekly Torah portion during the times of persecution. (Avudraham, Seder Shacharis Shel Shabbat; Levush 284:1)
According to the Aruch HaShulchan (284:1) the root פטר relates to the interpretation “open” – because it markes the start of a new part of the services – possibly to distinguish between the more significant Torah and the words of the Prophets.
When was the Haftarah instituted and why?
The minhag of Haftara itself has a Chanuka connection because some sources say that this minhag was instituted around 168 BCE, during the period of Greek-Syrian oppression under Antiochus IV Epiphanes, who forbid the Jewish people from reading from the Torah publicly, so they read from the נביאים (prophets) instead. This took place just prior to the Maccabean Revolt (the story of Hanukkah).
How are the Haftarah readings selected?
The choice of a particular Haftarah was determined by the content of the weekly Parshah. The Talmud emphasizes that the Haftarah should be, in some way, similar to the Parshah. The Haftarot are thematically connected with the Parshah and often contain analogous words and phrases. These parallel expressions and words played a significant role in the “matching” of a Haftorah with its respective Parshah. These similarities were especially significant, according to Abudraham, due to the purpose of the Haftorah to serve as a substitute Torah reading in times of persecution. These analogous words and phrases reminded Klal Yisroel of the respective Torah portion. This is true of all the haftarot from Bereishit through Pinchas (when Matot and Masei are read separately).
Beginning with the period of the “Three Weeks” prior to Tishah B’av and continuing for seven weeks from after Tishah B’av until Rosh Hashanah, the haftarot, independent of their respective sidrot, concentrate instead on the themes of suffering and consolation, reflective of the pre and post Tishah B’av moods.
There are additional times when we substitute the usual Haftorah, related to the Parshah, for a Haftorah reading related to events in the calendar. These include: Chagim, Rosh Chodesh, and when Rosh Chodesh falls out on a Sunday - in which case we read "Machar Chodesh," (Sefer Shmuel Alef, 20: 18-42).
Sources: (Rabbi David Abudraham, Rav Shimshon Refoel Hirsh)
When and Why We Started Reading the Haftarah Chabad
Haftorah – Source for the Custom Aish Hatorah
The Haftarah: A Historical Introduction Dr. Lawrence H. Schiffman
Haftarah: Familiar Practices For Unfamiliar Reasons Jewish Action - The Magazine of the OU
Appendix C: A Defense of our Sages - Debunking the libelous claim regarding Isaiah 53.
Our holy sages (Chazal) certainly do not need my defense. Rather, I share these thoughts to deepen my own Emunat Chachamim (faith in the sages) and appreciation for the Torah Shebe’al Peh (Oral Torah). I initially hesitated to publish this; I worried the sensitive subject matter might cause discomfort among Orthodox Jews, or conversely, be perceived as offensive to Christian readers. Yet, my son recently urged me not to censor myself on his behalf when he said to me: "You should always write what you believe." Taking his advice, I have decided to present this discussion, committed to treating the subject with sensitivity while maintaining a strict adherence to the truth.
It is interesting that Chanukah coincides with the most well-known Christian holiday. Therefore, when I decided to write an article about the Haftarah of Chanukah, I knew I had to address the lie that our holy sages tried to censor the chapter Isaiah 53 - citing as "proof" that this chapter is never read in the synagogue on Shabbat as a Haftarah. This is the only proof that missionaries have for this accusation because never has a ספר נביא ישעיהו been printed with this - or any chapter - missing. The claim is that our sages believed that this chapter "proves" that Jesus was the fulfillment of a prophecy and therefore they malevolently concealed this information from us for nefarious reasons.
I love and respect Christians and I follow the example of Julius Ciss from "Jews for Judaism," Rabbi Freitag, Rabbi Emanuel Shochet and others who believe that we should not belittle Christians for their beliefs or seek to diminish their faith. In this appendix I only seek to respond to this often cited misrepresentation of the Haftarah custom.
There are many chapters in the Navi and Ketuvim (prophets and writings) that are not part of the Haftarah readings because unlike the Parshah (weekly Torah portion) random chapters are chosen. Isaiah 53 is by far not the only chapter to be excluded from this practice. What is more, the Haftarah is an ancient custom, from well before the period of the Mishna (put in final form in the early third century CE, long before Jesus was even born (if you believe he was an actual historic figure). The Mishna makes ample reference to this custom (Megillah Ch. 3). Therefore, it would be impossible for the sages to have omitted this chapter to conceal reference to a person who did not yet exist or to deceive us regarding a religion that had not yet been founded.
Regarding why Jews do not follow the doctrines of Christianity is beyond the scope of the article - if this is a topic you wish to explore I would recommend you check out the teachings of Rabbi Tuvia Singer, Julius Ciss, Rabbi Michael Scobak, Rabbi Yitzchack Breitowitz and Rabbi Motty Berger.
I included below a message from Yehoshuah Goldglancz, a Yeshiva student from Yeshiva Netiv Aryeh in the Old City of Jerusalem. In this post he provided additional clarity to his previous statements regarding Isaiah 53. During a "street-interview" he cited Rashi's interpretation of "the suffering servant" to mean the nation of Israel.
"I believe that even through Isaiah 53 if you read Isaiah 52:12 through 53:12, it talks about someone very specific you have the servant suffering - a servant that would die for the people and through his punishment we are healed and so some religious Jews would say that that was the the nation of Israel, Rashi would say that that's the nation of Israel."
His post was a follow-up to his conversation with Jeff Morgan, a Christian missionary who is affiliated with "Jews for Jesus" - an organization and a movement built for the expressed aim of targeting Jews for conversion. Yehoshuah was courteous and succinct and well-versed in our sources and traditions. "אשרי רבו ואשרי יולדתו." He is a credit and an honor to his parents and to his teachers.
Hey, Yehoshua from the video here
In terms of Isiah 53: it's seemingly taken out of context, evidenced by Isiah 41:8 and Isiah 49:3, where it refers to Israel as a servant. You are My servant, O Israel” (41:8)
“You are My servant, Israel” (49:3)
In terms of Christ "rising on the 3rd day." There is a blatant mistranslation of the verse. In Hosea 6:2, the source Paul used to make his claim in Corinthians, it translates to "after two days he will revive us; on the third day he will restore us, that we may live in his presence." This source Paul used clearly lacks a definitive correlation with Christ and is seemingly discussing the people of Israel.
In terms of Christ dying for our sins: Ezekiel (18:20 and 18:21) makes it very clear that no such concept is present in the Bible. "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him (18:20). But if a wicked person turns away from all his sins that he has committed and keeps all my statutes and does what is just and right, he shall surely live; he shall not die. (18:21)
All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live." (18:22)
Additionally, in the times of the temple, we only ever gave a sacrifice for accidental sins (Leviticus 4:2) and in cases where our transgressions were not discovered. However, in terms of deliberate sins, there were tangible punishments. Take exodus 22:6 (22.7 in the Christian bible), for example: "If a man shall deliver unto his neighbor money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double."
Furthering the point that atonement is incumbent upon us... not anyone else.
Furthermore, King Solomon made it rather obvious that atonement can absolutely take place without the sacrificial system (meaning, we atone for our own sins) in kings 8:46-50. "When they sin against you—for there is no one who does not sin—and you become angry with them and give them over to their enemies, who take them captive to their own lands, far away or near; 47 and if they have a change of heart in the land where they are held captive, and repent and plead with you in the land of their captors and say, ‘We have sinned, we have done wrong, we have acted wickedly’; 48 and if they turn back to you with all their heart and soul in the land of their enemies who took them captive, and pray to you toward the land you gave their ancestors, toward the city you have chosen and the temple I have built for your Name; 49 then from heaven, your dwelling place, hear their prayer and their plea, and uphold their cause. 50 And forgive your people, who have sinned against you; forgive all the offenses they have committed against you, and cause their captors to show them mercy."
Just some points that I felt would enhance the general conversation. Nevertheless, a fruitful conversation indeed.
Here are some of the Pesukim and Rashi's interpretation that is in line with the teachings of the Vilna Gaon and the Chassidic masters as told over by Dr. Judith Grunfeld.
ישעיהו פרק נ"ג ג, ד, ה: נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֤ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ. אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה. וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֺנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־לָֽנוּ.
נִבְזֶה וַחֲדַל אִישִׁים. רש"י: הָיָה; כֵּן דֶּרֶךְ הַנָּבִיא הַזֶּה: מַזְכִּיר כָּל יִשְׂרָאֵל כְּאִישׁ אֶחָד, ״אַל תִּירָא עַבְדִּי יַעֲקֹב״ (ישעיהו מד:ב), וְאַף כָּאן ״הִנֵּה יַשְׂכִּיל עַבְדִּי״ (ישעיהו נב:יג) בְּבֵית יַעֲקֹב אָמַר; וְ׳יַשְׂכִּיל׳ לְשׁוֹן הַצְלָחָה הוּא, כְּמוֹ ״וַיְהִי דָוִד לְכָל דְּרָכָיו מַשְׂכִּיל״ (שמואל א יח:יד).
וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ. רש"י: מֵרֹב בָּשְׁתָּם וְשִׁפְלוּתָם הָיוּ כְּמַסְתִּיר פָּנִים מִמֶּנּוּ, חֲבוּשֵׁי פָּנִים בְּטָמוּן, כְּדֵי שֶׁלֹּא נִרְאֶה אוֹתָם, כְּאָדָם מְנֻגָּע שֶׁמַּסְתִּיר פָּנָיו וְיָרֵא מְהַבִּיט.
אָכֵן חֳלָיֵנוּ הוּא נָשָׂא. אָכֵן לְשׁוֹן ׳אֲבָל׳ בְּכָל מָקוֹם. אֲבָל עַתָּה אָנוּ רוֹאִים שֶׁלֹּא מֵחֲמַת שִׁפְלוּתוֹ בָּא לוֹ, אֶלָּא מְיֻסָּר הָיָה בְּיִסּוּרִין.
וַאֲנַחְנוּ חֲשַׁבְנֻהוּ. אָנוּ הָיִינוּ סְבוּרִים שֶׁהוּא שְׂנָאוּי לַמָּקוֹם, וְהוּא לֹא הָיָה כֵּן, אֶלָּא מְחֹלָל הָיָה מִפְּשָׁעֵינוּ וּמְדֻכָּא מֵעֲוֹנוֹתֵינוּ.
מוּסַר שְׁלוֹמֵנוּ עָלָיו. בָּאוּ עָלָיו יִסּוּרֵי הַשָּׁלוֹם שֶׁהָיָה לָנוּ, שֶׁהוּא הָיָה מְיֻסָּר לִהְיוֹת שָׁלוֹם לְכָל הָעוֹלָם.
Isaiah 53:3-5: "He was despised, and forsaken of men, A man of pains, and acquainted with disease, And as one from whom men hide their face: He was despised, and we esteemed him not. Yet it was our sickness that he was bearing, Our suffering that he endured. We accounted him plagued, Smitten and afflicted by God. But he was wounded because of our sins, Crushed because of our iniquities. He bore the chastisement that made us whole, And by his bruises we were healed."
Appendix D: A dialectic understanding of Moshiach Ben Yosef
(Talmud, Masechet Succah, 52a) מסכת סוכה, נב עמוד א
תָּנוּ רַבָּנַן: מָשִׁיחַ בֶּן דָּוִד שֶׁעָתִיד לְהִגָּלוֹת בִּמְהֵרָה בְּיָמֵינוּ, אוֹמֵר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: שְׁאַל מִמֶּנִּי דָּבָר וְאֶתֵּן לָךְ, שֶׁנֶּאֱמַר: ״אֲסַפְּרָה אֶל חוֹק וְגוֹ׳ אֲנִי הַיּוֹם יְלִדְתִּיךָ. שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ״. וְכֵיוָן שֶׁרָאָה מָשִׁיחַ בֶּן יוֹסֵף שֶׁנֶּהֱרַג, אוֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! אֵינִי מְבַקֵּשׁ מִמְּךָ אֶלָּא חַיִּים. אוֹמֵר לוֹ: חַיִּים, עַד שֶׁלֹּא אָמַרְתָּ כְּבָר הִתְנַבֵּא עָלֶיךָ דָּוִד אָבִיךָ, שֶׁנֶּאֱמַר: ״חַיִּים שָׁאַל מִמְּךָ נָתַתָּה לוֹ וְגוֹ׳״.
Our Rabbis taught: The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!): Ask of me anything, and I will give it to you, as it is said, “I will tell of the decree etc. This day have I given birth to you. Ask of me and I will give the nations as your inheritance” (Psalms 2:7) But when he will see that the Messiah the son of Joseph is slain, he will say to Him,... ‘Lord of the Universe, I ask from You only the gift of life.” He will answer him: By your life, before you even asked, your father David has already prophesied this concerning you’, as it is said, “He asked life of You, You gave it him, [even length of days for ever and ever]” (Psalms 21:5).
This Agaddah (Talmudic legend) explores the relationship between the two Messianic figures in Jewish tradition and the transition from war to eternal peace. Jewish tradition speaks of two redeemers: Moshiach ben Yosef (Messiah son of Joseph), a warrior figure who leads the physical battles of Israel (often associated with the war of Gog and Magog) to prepare the way for the final redemption. Tradition holds that he is destined to die in battle. Mashiach ben David (Messiah son of David), the final redeemer who brings spiritual completion, universal peace, and eternal kingship.
In this passage, the ultimate Messiah (son of David) witnesses the death of his predecessor (son of Joseph). He realizes the immense danger of his mission. Instead of asking for wealth, power, or dominion over the nations—which God offered him based on Psalm 2—he simply asks to survive. God comforts him by revealing that his survival was preordained. While the first stage of redemption (Joseph) involves sacrifice and death, the final stage (David) represents eternity. By quoting Psalm 21 ("He asked life of You, You gave it to him"), God assures him that unlike the temporary nature of the first Messiah, his reign will be everlasting.
Though this explanation of the Talmud differs from the one that I read years ago it deepens our understanding of the roles of Moshiach Ben Yosef vs. Moshiach Ben Dovid. It also reveals another connection between the reunion of the two brothers which signify the Mishkan and the two Batei Mikdash which will be destroyed vs. the third Beis Hamikdash referenced in Zachariah that will endure.
The story I described is a profound re-interpretation of the Talmudic passage, designed to explain the spiritual function of Moshiach ben Yosef. In the literal Talmudic text (Sukkah 52a), Moshiach ben David asks for life because he fears dying like Moshiach ben Yosef. However, the story Dr. Grunfeld taught her students flips the perspective to heroize Moshiach ben Yosef. This aligns with the teachings of the Vilna Gaon who taught that Moshiach ben Yosef is not just a "failed" Messiah who dies, but rather the force of spiritual survival within the darkness of Exile.
This is brought down in the Sefer Kol HaTor (Chapter 1, Section 2 and Chapter 2, Section 39), written by Rabbi Hillel of Shklov, a disciple of the Gra, who specifically attributed these teachings to his famed teacher. According to Rabbi Shklov, Moshiach Ben Yosef is not a "failed" Messiah but rather a distinct and successful figure with a specific mission that is the necessary foundation for the final redemption. The Gra teaches that the redemption occurs in two stages. Moshiach Ben Yosef is responsible for the material aspect of redemption (Gashmius), while Moshiach Ben David is responsible for the spiritual aspect (Ruchnius).
Furthermore, the Vilna Gaon teaches that although the Gemarah says that Moshiach ben Yosef is destined to die in battle, the decree of his death can be averted. If the generation builds the land and gathers the exiles with sufficient dedication ("awakening from below"), the decree of death is mitigated. The Gra states that every generation has an aspect of Moshiach Ben Yosef. It is a force or a spirit that motivates us to re-build and serve God through Torah study and observance of the Mitzvos. The Kol HaTor explicitly writes that it is incumbent upon us to "learn his qualities" and merge with his mission—effectively meaning his spirit must live within us.This is the similar to another deeply held Jewish belief that through our Mitzvos and acts of kindness, charity and compassion - we build the Beit Hamikdash brick by brick.
Appendix E: Dr. Judith Grunfeld
When searching for sources for the story about Moshiach Ben Yosef, I at first thought that I had read it in a book I loved to read when I was a teenager called Daughters of Destiny. I asked my mother to send me pictures of the chapter written by Dr. Grunfeld, but the story wasn't there. I vaguely recall reading her book "Shefford", so perhaps that is where I came across this story. If not it most probably can be found in another collection of her talks or biographies:
1. "Daughters of Destiny: Women who revolutionized Jewish life and Torah Education" - this book, edited by Devora Rubin, brings to light the crucial roles women played in ensuring the continuity and vibrancy of Orthodox Judaism through education, especially those involved in establishing the Bais Yaakov movement.
2. "The Queen of Bais Yaakov" (Biography by Miriam Dansky) – This book captures many of her oral stories and the atmosphere of her classroom.
3. "Shefford" (By Dr. Judith Grunfeld) – Her memoirs of the war years, where she often records the inspirational messages she gave to the students during the "dark exile" of the Blitz.
4. The Jewish Observer – Dr. Grunfeld wrote many essays for Agudath Israel publications that were later collected.
5. The Children"s "Ark": A Story of Hope - a short essay in which Yosef Hakohen recounts the moving story of how 500 Jewish schoolchildren were sheltered in the village of Shefford, England, during World War II, and what the villagers learned about Jewish life and traditions.
6. Dr. Judith Grunfeld: The ‘Queen’ Who Was a Surrogate Mother to Many of the Kindertransport - Chabbad.org
7. A Legacy Reclaimed: Who was Sarah Schenirer, and what was her life’s dream? - written by Rebbetzin Tzipora Weinberg
Appendix F: Minyan Hachatufim
During the war, members of a local Breslov shul discovered a way to "hit two birds with one stone."
Their shul was overcrowded and the only plausible solution was to build an off-shoot. They also realized that there was a disconnect between the prayers for religious Jews for the safe return of the hostages and the protests, largely comprised of secular Jews, who stood outside the Prime Minister's residence raising the flag for peace. We all wanted the same things: prosperity, security and the safe return of the hostages.
Azza Street, where these protests took place, is filled with Bars and nightlife - but has never had a shul. Several activists got together and found an empty storefront to rent, a charismatic Rabbi to lead the congregation and through a real grassroots process built a new community. Twice over Succos, they convinced City Hall to cordon off the busiest street in Jerusalem so that we can celebrate the Chag in style - with a live band, dancing and a lavish Bar-B-Q complete with steaks and cotton candy.
Thank God all the living hostages have come home, but this humble little shul is still called "Minyan Hachatufim," the synagogue for the hostages. Out of tragedy, a community was born - proving yet again, that in the darkest of nights, we arise from the ashes.
Appendix G: Meaning Behind the Title
Tzavarei Binyamin is related to Rashi's interpretation that "the two necks" refer to the two Temples and the prophetic future, not just a brotherly hug. Yosef prophetically saw the future Temples and their destruction. That vision triggered his emotional response - weeping/yearning. Transcendence captures the essence of my analysis and reflections of the Medrash: this moment wasn't just about a physical reunion, but about something higher—eternity, the Mikdash, and Jewish history.
Appendix H: Yad Leachim
Yad Leachim was established in 1950 by Rabbi Shalom Ber Lipshitz of blessed memory. He founded the organization to help immigrants from destitute countries including: Yemen, Morocco, Tunis, Russia and Romania. Unusual in Chareidi circles, he began his outreach as a young man, before he was married. Word got out and more and more people would turn to him in search of help or seek his assistance for various issues of concern.
To date, Yad Leachim has saved many Jewish women and children who wanted to leave a marriage with a non-Jewish spouse. One woman I met at the party had to be rescued in a para-military operation due to threats of violence made against her should she leave.
I met Binyamin Kluger and Mordechai Frizis through their anti-missionary arm. These men have deep friendships with non-Jews and are not in any way animated by bigotry or animus.
Yad Leachim believes in peaceful coexistence. Their mission is to ensure that no Jew is left behind and they stand at the ready to help every Jew who is in danger of assimilation or being lost to the Jewish people.
Appendix I: Personal Goals and Aspirational Mission
As a result of the encounters and insights described in this article, I have set for myself several actionable goals to do my part to spread light. I would love to hear from you - what steps do you plan to take to preserve the flame of Torah and be a force for hope and healing in this broken world?
1. Partner with Yad Leachim to raise the funds and organize a Shabbaton for all the Women and children they have rescued - going as far back as twenty years or more. The challenges we face reintegrating into Jewish society affect us years and even generations into the future. These events have been a source of connection, community and encouragement for me and the other women.
2. Write an article describing how I got involved with Yad Leachim - or rather how they got involved with me, and a second article on how Hashem used an unlikely messenger - a Christian missionary - to take me out of my personal darkness so I could become a light to others.
3. Create an improved sheet music for the song that inspired this article: Rani Bat-Tzion. This polished version will include musical signature for the measures and rhythm values for the notes.
4. Create a public policy proposal to incorporate and increase music education for children in Israel for a broad populations in school settings and through extracurricular programming and present my plan to Limor Son Har-Melech to lobby for and advance my agenda in the Knesset.
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