Rabbi Rael Blumenthal

(This guide addresses many of the most common questions. Please feel free to reach out with any follow-ups.)

This Shabbos is Rosh Chodesh Menachem Av, and the beginning of the Nine Days.

In addition to the restrictions of the Three Weeks, these next nine days are marked by a number of practices to help us internalize the tragedy of the Destruction of Yerushalaim from which we still suffer today.

In general, Ashkenazim observe these restrictions from Rosh Chodesh Av. Sephardim observe them from the week in which Tisha B’av falls out.

Laundry:

• We do not wash clothes in the nine days; ironing and dry cleaning are included in this prohibition. One may not wash clothes in order to wear them after Tisha B’Av, because one who does laundry appears as though he is taking his mind off of mourning over the Beis HaMikdash. One also may not ask a non-Jewish cleaner to wash one’s clothes for use after Tisha B’Av.
• One may wear clean underwear and socks and use fresh hand towels. These may also be washed if necessary for hygiene and cleanliness.

Meat and Wine:

• We do not eat meat or poultry.
• We do not drink wine. Other alcoholic beverages are permitted.
• One is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food.
• Regarding Havdalah, most poskim agree that one can use grape juice.

Showering, Bathing, and Swimming:

• We do not bathe for pleasure during the nine days, even in cold water.
• If one regularly swims as a form of exercise, one is permitted to continue one’s regular swimming schedule.
• If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure. The shower should be set cooler than usual, and should take only as long as needed to get clean.

Business, Building and Trips:

• One should not begin a new business ventures during the nine days, or engage in activities that are riskier than usual.
• We do not remodel, renovate or repaint one's home.
• Vacation trips that can be scheduled for other times should be avoided.

Hashem should bless us that we will not need to review the Halachos of Tisha B'av next week.

(This guide addresses many of the most common questions. Please feel free to reach out with any follow-ups.)

This Shabbos is Rosh Chodesh Menachem Av, and the beginning of the Nine Days.

In addition to the restrictions of the Three Weeks, these next nine days are marked by a number of practices to help us internalize the tragedy of the Destruction of Yerushalaim from which we still suffer today.

In general, Ashkenazim observe these restrictions from Rosh Chodesh Ave. Sephardim observe them from the week in which Tisha B’av falls out.

Laundry:

• We do not wash clothes in the nine days; ironing and dry cleaning are included in this prohibition. One may not wash clothes in order to wear them after Tisha B’Av, because one who does laundry appears as though he is taking his mind off of mourning over the Beis HaMikdash. One also may not ask a non-Jewish cleaner to wash one’s clothes for use after Tisha B’Av.
• One may wear clean underwear and socks and use fresh hand towels. These may also be washed if necessary for hygiene and cleanliness.

Meat and Wine:

• We do not eat meat or poultry.
• We do not drink wine. Other alcoholic beverages are permitted.
• One is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food.
• Regarding Havdalah, most poskim agree that one can use grape juice.

Showering, Bathing, and Swimming:

• We do not bathe for pleasure during the nine days, even in cold water.
• If one regularly swims as a form of exercise, one is permitted to continue one’s regular swimming schedule.
• If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure. The shower should be set cooler than usual, and should take only as long as needed to get clean.

Business, Building and Trips:

• One should not begin a new business ventures during the nine days, or engage in activities that are riskier than usual.
• We do not remodel, renovate or repaint one's home.
• Vacation trips that can be scheduled for other times should be avoided.

Hashem should bless us that we will not need to review the Halachos of Tisha B'av next week.

(This guide addresses many of the most common questions. Please feel free to reach out with any follow-ups.)

This Shabbos is Rosh Chodesh Menachem Av, and the beginning of the Nine Days.

In addition to the restrictions of the Three Weeks, these next nine days are marked by a number of practices to help us internalize the tragedy of the Destruction of Yerushalaim from which we still suffer today.

In general, Ashkenazim observe these restrictions from Rosh Chodesh Ave. Sephardim observe them from the week in which Tisha B’av falls out.

Laundry:

• We do not wash clothes in the nine days; ironing and dry cleaning are included in this prohibition. One may not wash clothes in order to wear them after Tisha B’Av, because one who does laundry appears as though he is taking his mind off of mourning over the Beis HaMikdash. One also may not ask a non-Jewish cleaner to wash one’s clothes for use after Tisha B’Av.
• One may wear clean underwear and socks and use fresh hand towels. These may also be washed if necessary for hygiene and cleanliness.

Meat and Wine:

• We do not eat meat or poultry.
• We do not drink wine. Other alcoholic beverages are permitted.
• One is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food.
• Regarding Havdalah, most poskim agree that one can use grape juice.

Showering, Bathing, and Swimming:

• We do not bathe for pleasure during the nine days, even in cold water.
• If one regularly swims as a form of exercise, one is permitted to continue one’s regular swimming schedule.
• If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure. The shower should be set cooler than usual, and should take only as long as needed to get clean.

Business, Building and Trips:

• One should not begin a new business ventures during the nine days, or engage in activities that are riskier than usual.
• We do not remodel, renovate or repaint one's home.
• Vacation trips that can be scheduled for other times should be avoided.

Hashem should bless us that we will not need to review the Halachos of Tisha B'av next week.

(This guide addresses many of the most common questions. Please feel free to reach out with any follow-ups.)

1. The Three Weeks Begins this Motzei Shabbos. As such, even though the fast does not begin until Sunday morning, haircuts and shaving should be completed before Shabbos.
2. For Ashkenazim it’s forbidden to shave or cut one’s hair for the entire Three Weeks. For Sephardim one can cut hair until the week of Tisha BeAv. For everyones, one should wait until after midday on the tenth of Av to get a haircut.
3. It is permissible for women to cut/style her sheitel during the three weeks (since it is a garment, not her hair.) Shaving body hair is permissible.
4. One should refrain from making a shehechiyanu during the Three Weeks. However, it is permissible to purchase an item during the three weeks that will be used afterwards. During the Nine Days, one should not buy new clothing unless it will no longer be available at that price afterwards. Replacing a piece of furniture or an appliance is permissible.
5. It’s forbidden to listen to live music from musical instruments during the three weeks. Recorded music is debated by the poskim, with the following guidelines:
   1. A cappella music which is relaxed and not past faced is permissible.
   2. Music which serves a purpose, for example: keeping one awake during a drive, maintaining rhythm during exercise is permissible.
   3. Music that one needs to maintain a healthy and balanced emotional state is permissible.

A Note About Chinuch: Chinuch for children under the age of Bar/Bas Mitzvah requires nuance during this time. On the one hand, we want our children to understand that the world is not the way is should be. Until the Beis HaMikdash is rebuilt, and Hashem's presence is felt in our midst, we are still in a state of exile. There are chayalim who are currently risking their lives, and hostages still in captivity. Children should be encouraged to learn about and pray for the rebuilding of Yerushalayim, and the redemption of Klal Yisrael. However, on the other hand, while most Chinuch is training children to be proficient in mitzvah observance for when they are older. It is our deepest wish that our children never need to observe the mourning of the Three Weeks. Please take a moment to have this conversation with your children in a way that they can understand.

It’s been a week since the world changed. Again.

The past week has been painful for our brothers and sisters in Eretz Yisrael. Overwhelmingly, however, spirits are high, national pride is strong, and Jewish unity is transcending the political divides.

There is a deep knowledge that we will win. It might take time. It might be painful. But we will win.

So why is the US so astounded? Why are they so impressed by Israels achievements? And how did Iran get it so wrong? How did they so significantly underestimate Israel’s capacity?

The truth is, by all conventional measurements, they got it right.

Iran is roughly 75 times the size of Israel. Its population is almost ten times that of our home land. Logically, Israel has the far weaker hand.

Consider that after three years of war, Russia still had not achieved air superiority over Ukraine. The possibility that one nation would achieve such dominance over a country 2000 kilometers away, is a long shot, at best. Or at least it was until this week.

All this is to say that events of the past week break all military expectations. The world was all betting on a very different trajectory, and rationally speaking, they are correct.

Indeed, this was the argument of the spies who went to scout out Eretz Yisrael:

אֶפֶס כִּי־עַז הָעָם הַיֹּשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצֻרוֹת גְּדֹלֹת... לֹא נוּכַל לַעֲלוֹת אֶל־הָעָם כִּי־חָזָק הוּא מִמֶּנּוּ... אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ הִוא But the people are strong that dwell in the land... We are not able to go up against the people; for they are stronger than we... it is a land that eats up its inhabitants.

The Sfas Emes explains their claim as being perfectly reasonable:

כי בודאי הרגישו המרגלים כי אינם מוכנים לכנוס לארץ ישראל The spies felt that the Jewish people were not ready for entry into the Land of Israel.

But all measures, the nations of Canaan were a formidable force. They had been hardened and tested by years of warfare, whereas the Jewish people had just recently escaped Mitzraim.

Of course, if Hashem wanted us to sit back and watch Him conquering the Land, we would have no problems doing so. The issue is not believing in the power of Hashem’s miracles. But taking on the seven nations of Canaan without miracles? That’s fundamentally impossible. We simply were not prepared for it.

Answering this claim, Kalev stands up and says something seemingly insane: עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי־יָכוֹל נוּכַל לָהּ – We will go up and inherit it, for we certainly can do it.

Rav Kook writes (שמונה קבצים ז׳:ר״א):

שואלים במה זכה דורנו לגאולה. התשובה פשוטה היא, הוא זכה מפני שעסק במצוה היותר גדולה שבכל המצוות, במצווה השקולה ככל התורה כולה, מפני שהוא עסק בגאולת ישראל. ולא רק עסק, אלא הוא עוסק ויעסוק בלא הרף בגאולתו, וכח אלהי זה מרוממהו ומשגבהו בישועה. גם כל אלה שעומדים מרחוק או שמתנגדים לכל הפעולות המביאות את הגאולה הגלויה, גם הם בכלל הזוכים הם, מפני שעל ידי תביעותיהם, התוכן של התעסקות הגאולה מתבהר ומתברר יותר, ונעשה יותר זך, יותר מאיר...

People ask: How did our generation merit redemption? The answer is simple. Our generation merits redemption by doing one mitzvah which is greater than all the other mitzvos: The mitzvah of redeeming the Jewish people. We have not simply engaged in it, but we do so ceaselessly, and Godly strength is lifting us up to salvation. Even those Jews who stand far away and oppose it are included in this great merit, since the opposition forces us to achieve greater clarity, greater purity and greater illumination.

That’s what Kalev was talking about. We might not be the biggest tzadikim. We might not have sufficient military might. By all natural measures, we don’t really stand a chance again the well trained warriors who stand against us.

But by doing it, we will merit success.

That’s the secret of Am Yisrael that no-one understands, because it defies understanding. When we do what Hashem wants us to do, we, as a nation, are successful against all odds.

And of course, that which is true for the nation is true for us as individuals as well. The greatest support that we can offer our brave chalayim is to model ourselves after their incredible example. We can and should be pushing ourselves to achieve unreasonable success in our Avoda as well.

With Hashem’s help, we can overcome all of our adversaries, internal, external, national and personal. We will merit the Geulah by working towards Geulah.

Anyone who has spend any time trying to understand the words of the Siddur has most likely noticed that many parts of the Siddur are aspirational. In a very real way, we are asking Hashem to give us things that we are not always sure we are ready for.

Consider the daily tefillah וְהָשֵׁב אֶת הָעֲבוֹדָה לִדְבִיר בֵּיתֶךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל בְּרָצוֹן – restore the sacrificial service to Your Home, and the fire-offerings of Israel and prayers, You should accept lovingly and willingly.

Mori V’Rabbi Rav Blachman has often pointed out, when we daven for the return of the Avoda to the Beis HaMikdash, we are asking for “skirted priests slitting the throats of goats, while listening to nasal oriental music.”

On a cultural level, the return of sacrificial services will undoubtably be challenging. But on some intellectual level, we know that there is a deep religious significance which we are hoping to experience. Practically, this means that when we daven for the return of the Avoda, we are also praying for the capacity to appreciate it.

If we’re being honest, we probably don’t really want to bring Korbanos; but we want to want it. Or at the very least, we want to do what Hashem wants us to do, and we’re praying for the capacity to experience the meaning in those actions.

This is true for others parts of the Siddur as well, like the restoration of the Halachic judicial system (הָשִׁיבָה שׁוֹפְטֵינוּ כְּבָרִאשׁוֹנָה). Whatever you think of Judicial reform in Israel, few of us are looking forward to giving or getting lashes. And whatever you feel about the current Israeli government, most of us are nowhere near abolishing democracy in favor of the reinstitution of the Davidic monarchy (אֶת־צֶמַח דָּוִד עַבְדְּךָ מְהֵרָה תַצְמִיחַ). All of these changes will be a shock to our current way of life, and we’re praying for the capacity to want them.

But there is one Tefillah, tucked away at the end of the Shmoneh Esrei that defies this formula:

וְלִמְקַלְלַי נַפְשִׁי תִדּוֹם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה – May my soul be silent to those who curse me; and let my soul be like dust to all.

Do you really want your soul to be like dust to everyone? Do you even want to want it? Are we truly asking Hashem for the ability to desire such abject self-negation?

I must confess, this line of the Siddur has bothered me for many years. We know what being treated us dust has felt like for the past two-thousand years. We were reminded of it on October 7th. Today, we are blessed to live in a generation of proud Jews who are no longer willing to be the door mat of the bullies of history, so how can we honestly ask Hashem for something we don’t want?

More troublingly, we actually want the opposite, and for all the right reasons. We want to be a Kiddush Hashem, not to kicked and stepped on. We want the world to see our great value, to be held in the highest regard in all of human consciousness.

This conundrum, however, is born out of a serious misunderstanding of the concepts of humility and pride. This question is address by the Medrash (ספרי במדבר קא) when discussing the famed humility of Moshe Rabbeinu – וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד.

What was Moshe’s humility? He was not meek, since he had no problem waging wars against Sichon and Og. He was not impoverished since the Sapphire of the Luchos belonged to him. Rather, he was humble in his thought.

The Ramban explains this great humility of thought as an approach to life – הוּא לֹא יַעֲנֶה עַל רִיב לְעוֹלָם – he would never respond to any personal attack.

Most often we hear this idea expressed as some kind of counterweight to Moshe’s greatness: Despite the fact that he was the greatest of the prophets, and despite his profound relationship with Hashem, Moshe was able to overcome his pride and remain humble.

But Rebbe Nachman teaches us that the opposite it true. Moshe was not humble despite his greatness. He achieved greatness due to his great humility, and this is the meaning of “being like dust.”

The earth, Rebbe Nachman (ליקוטי מוהר”ן קמא ע׳) explains, is the basis of all life. Everything is pulled towards it, and everything grows from it.

וְהַצַּדִּיק הוּא בְּחִינַת עָפָר הַנַּ”ל, כִּי הַצַּדִּיק הוּא יְסוֹד עוֹלָם, כְּמוֹ שֶׁכָּתוּב (משלי י׳:כ״ה): וְצַדִּיק יְסוֹד עוֹלָם; וְכָל הַדְּבָרִים עוֹמְדִים עָלָיו, וְיֵשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ, לְהַמְשִׁיךְ כָּל הַדְּבָרִים אֵלָיו.

Now, the tzaddik is the embodiment of this concept of dust. For he is the world’s foundation, as it is written (Proverbs 10:25), “the tzaddik is the foundation of the world.” All things stand on him, and he has an attracting force through which he draws everything to himself.

Moshe Rabbeinu understood that in order to be a source of growth, bracha, stability and connection for Klal Yisrael, he needed to become like the Earth. Be minimizing his own ego, he could become the leader of our nation, and the greatest teacher of Torah.

Humility is not weakness, meekness or poverty. Humility is choosing to live our lives with purpose, and never letting our egos get in the way. And that’s ultimately what we’re davening for.

When we ask Hashem for our souls to be like dust, we are asking for the strength to become the bedrock of the world. To fulfill our personal and national mission. To succeed in ensuring that we never prioritize our hangups and egos, we never let them get in the way of our goals.

We are asking Hashem to help us become a little more like Moshe Rabbineu, that our souls should also become the foundations from which the entire of humanity will grow and prosper.

It was a question that arose from some pre-yom tov discussions a short while back. Truthfully, everything surrounding Birkas Kohanim is a little mysterious to non-kohanim. Everything is covered by a Tallis and no one is allowed to look.

Of course, the Kohen hand sign was made famous by Leonard Nimoy’s Spock who used it when bestowing the intergalactic greeting of “Live Long and Prosper”. He learned the sign as a child from peaking under the Tallis of the Kohanim in his grandfather’s shul.

But it brings to light the question of whether or not a non-kohen is permitted to use these hand signs.

Rav Ephraim Greenblatt (רבבות אפרים או”ח צג:ב) quotes from the Ateres Zekeinim that there is some prohibition in “straitening the fingers” for no reason. Ostensibly, he argues, this prohibition would apply to everyone – Kohanim and non-kohanim alike. Though he qualifies – perhaps this is only problematic if one raises both hands above one’s head. Simply to display the Kohen sign would not be prohibited.

Indeed, the Kohen sign itself only has meaning in the context of raising the hands during Birkas Kohanim. The source for this entire discussion is the Zohar in Parshas Naso, and it’s worth seeing it inside to gain a better appreciation of the question:

וְעַל דָּא, אָסִיר לֵיהּ לְבַר נָשׁ לְזַקְפָא אֶצְּבְּעָן בִּזְקִיפוּ לְמַגָּנָא, אֶלָּא בִּצְּלוֹתָא, וּבְבִרְכָּאן, וּבִשְׁמָא דְקוּדְשָׁא בְּרִיךְ הוּא. וְהָא אוֹקִימְנָא, דְּאִינּוּן אַתְּעֲרוּ דִּשְׁמָא קַדִּישָׁא, וְרָזָא דִּמְהֵימְנוּתָא.

It is forbidden for a person to straighten their fingers for no reason other than in Tefillah, Brachos and in the Name of Hashem. And we have established that that doing so awakens the Name of Hashem and the secret of Emunah.

In order to understand this (on our level), we’ll turn to Rebbe Nosson (ליקוטי הלכות, אורח חיים, הלכות נשיאת כפים ה׳:ג׳) who explains the purpose of the Kohanim raising their hands in Birkas Kohanim:

הַיְנוּ שֶׁעַל-יְדֵי נְשִׂיאַת כַּפֵּיהֶם שֶׁל הַכֹּהֲנִים לְבָרֵךְ אֶת יִשְׂרָאֵל הֵם מְנַשְּאִין הַלֵּב אֶל הַדִּבּוּר פֶּה שֶׁשָּׁם אַהֲבָה הַקְּדוֹשָׁה שׁוֹרָה כְּדֵי שֶׁיְּקַבֵּל הַלֵּב הֶאָרָה וְתִקּוּן מִשָּׁם כַּנַּ”ל Through lifting the hands, the Kohanim are raising their hearts upwards to the place of their words; the place where transcendent love resides such that their hearts can be inspired from there.

The obligation of a Kohen is to bless the Jewish people with love. This is often easier said than done, and so, the purpose of raising the hands an attempt to close the gap between what is said and what is felt.

We all experience this problem from time to time. There are many aspects of our lives where we believe things to be true, but we don’t feel them. We say them, but our hearts are not connected to the words we’re expressing.

The secret of Birkas Kohanim is that we can, in fact, close the gap between our heads and our hearts, so long as we are willing to take action. By acting in accordance with what we say, we have the ability to bring our emotions into alignment with our thoughts and speech.

Or, to put it simply, if you know that something is true but you’re not feeling it, the cure for emotional apathy is action.

One of my students recently asked “what should I do if I don’t feel like davening today?” I replied “what should you do if you don’t feel like working out today?” The answer is the same: If you know it’s important, the only way to feel like doing it, is by doing it.

That’s the power of action. We are what we do.

Perhaps now we can understand the Zohar. Any physical action, whether great or small has an effect on us. When we lift up our hands, we are raising our hearts to feel what we’re thinking and saying – and we best be sure that the things we are about to feel are positive and healthy.

This perspective is as informative as it is challenging. What words inspire use to “lift a finger”? Which thoughts drive us to action? Which habits are we trying to entrench in our daily lives?

Or, as James Clear writes in Atomic Habits: “You do not rise to the level of your goals. You fall to the level of your systems.”

In a deep sense, what the Zohar is teaching is that we get to choose which ideas become the default systems of your life; our actions make them so.

L’halacha, it seems that there’s nothing wrong with showing the Kohen hand sign, but if we choose to, perhaps we should make sure that also we’re blessing each other to live long and prosper.

If you have ever felt stuck in your personal life, spiritual life, relationships or career; this is for you.

Whenever we feel stuck, the challenge can usually be summed up as a lack of insight. We’re waiting for the “Aha!” moment; for the lightbulb to come on; but in the meanwhile we’re fumbling in the dark, wondering where or if the light switch may be.

And if this is true on a person level, it’s certainly true on a national level. We’re waiting for a break though, a Chiddush, that will bring the all hostages home, that will finally defeat Hamas, end the anti-semtism and somehow unify Klal Yisrael.

To date, no-one has the answer.

At least not yet.

But perhaps it’s possible that we might have all the answers in a few short days time.

The Mishna in Rosh Hashana (א:ב) tells us that Shavuos is more than a day of celebration; it is a day of judgement:

בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן – on Shavuos we are judged concerning the fruits of the tree.

For most of us, this statement of Chazal is largely irrelevant. Even for those of us who own fruit trees, it far from our primary source of income.

The Sfas Emes (שבועות תרס”א) explains that aside from the physical trees, we are judged concerning the Torah:

אך התורה נקראת עץ חיים. וכמו שאילן מוציא פירות בכל שנה ושנה כמו כן התורה מתחדשת פירותי' בכל שנה. ולכן בעצרת על פירות האילן היינו התחדשות התורה שנק' עץ חיים. וכן איתא בספרים. ולכן נק' יום הביכורים.

The “Tree” that the Mishna speaks of is the Torah itself, which is called “Eitz Chaim”. Since, just like a tree yields new fruit every year, the Torah also yields new fruit each and every year... To that end, Shavuos is also the Day of Bikurim – the day of first fruit.

This raises the question: What exactly are these new fruits of the Torah?

The Shela HaKadosh (מסכת שבועות, נר מצוה כ״ח) quotes from the great Medieval Kabbalist, Rabbi Meir ibn Gabbai explaining:

These fruits of the Torah are our spiritual needs – the perspectives and enlightenment that our souls need to fly up to Hashem.

On Rosh Hashana, Hashem decides how our physical needs are met, but on Shavuos, He judges us on what kind of Ruchniyus we will be able to achieve and experience. What will we gain out of the Torah that we learn, the mitzvos that we do, and the Tefillos that we say? That’s what is decided on Shavuos.

The Shela HaKadosh continues: The metric by which we are measured is how much we value the Torah we have now.

And to that end, our custom is to spend as much time on Shavuos learning Torah. We're hoping to merit some new perspective on ourselves, the Torah and the world.

Let’s bring this into the world of practical application:

It’s a mind-bending truth that everything on planet earth today has always been here. The metals in the laptop I’m typing on, the plastic of the keys, the glass of the screen; all of them have been somewhere on planet earth since Adam HaRishon.

It’s taken a few thousand years for humanity to work out how to extract and use these materials to make a laptop. Or, put another way, all human growth, development and ingenuity is a series of Chidushim; a series of novel reimagining of the things we already have in front of us.

That which is true of the physical world is certainly true of the Torah. In the places in life that we feel most stuck, most lost and most clueless, there is some chiddush in the Torah that will solve this crisis. The answer is there, hidden somewhere in the layers of Peshat, Remez, Drash and Sod; Hashem waiting for us to uncover it.

Truthfully, we daven for this insight daily in the Bracha we say just before the Shema every morning: וְהָאֵר עֵינֵינוּ בְּתוֹרָתֶךָ – Illuminate our eyes in your Torah. That we should be able to peer deeply into the infinity of Torah and achieve that clarity that will allow us the experience of וְדַבֵּק לִבֵּנוּ בְּמִצְוֹתֶיךָ – that our hearts should cleave to your mitzvos. With the correct insights in Torah, we are able to live and act in a way that brings our hearts, souls and minds into to alignment – וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת־שְׁמֶךָ – please unify our hearts to love and fear Your Name.

The result of all this is that וְלֹא נֵבוֹשׁ לְעוֹלָם וָעֶד – and we will never be put to shame. We will live as proud Jews, with clarity and conviction.

For those who yearn to live connected, enlightened lives of clarity and Ruchniyus, Shavuos is the day to demonstrate how much it means to us. That's what's on the table; it's the thing Hashem is offering us this year, just as he did 3337 years ago on Har Sinai: A brand new way of seeing and understanding the world.

Ultimately this is the goal of the day: To merit new fruits from the Tree of Life that will open our eyes, lift up our hearts and illuminate our souls.

The truth is, I was working on another article. But shortly after 11pm, my phone began buzzing as messages, notifications and news from Washington filled the screen.

Two Jews were murdered in cold blood in the name of “Free Palestine.”

What I felt in that moment was a mixture of shock and horror, coupled with a strange numbness, as if we all knew that this could happen. It's that awful feeling that we’ve been here before, over and over and over again. We felt this way in every country we have lived in; from Spain to Portugal, from Poland to Germany, from Morocco to Iran. At some point, despite our economic success and exemplary citizenship, someone decides that we are the problem. This story is the oldest and most painful in our long history.

How are we supposed to look at these headlines? How are we supposed to respond?

No doubt, this will be a moment that galvanizes some families on the fence about Aliyah to make the move. Jewish security organizations will be stepping up their personal and training. Many will be taking legal action against anti-semites and their sponsors; while others will take action in the world of politics and policy.

But what’s the Avoda? What does Hashem want us to think and do right now?

The Lubavitcher Rebbe would often explain that we need to live with the Parsha; that somehow, clarity would come through the Torah we read and learn each Shabbos (אַ איד דאַרף לעבן מיט דער צייט).

And indeed, the Meshech Chochma who left this world in 1926, wrote a letter to me and you in 2025, in Parshas Bechukosai.

“For the Jew who thinks Berlin is Yerushalaim... A great storm will come. It will uproot him from the place he is planted; he will know that he is a stranger, that his true language is Lashon HaKodesh, that all other languages are like a clothes that are stripped off and exchanged. He will know that the place from which he is carved is Jewish wood, and his only comfort is in the words of the prophets who spoke of Mashiach at the end of time. In his meanderings he has forgotten his Torah, its depths and study. But in returning to it he may find some temporary respite... Since the ultimate reason we are hated and despised because we are living in a foreign world. We need to awaken to be ready and prepared to accept our Godly destiny; that which must happen at the end of time, when we are unified throughout the land; when Hashem is One, and His name is One.”

The Storm is coming for our generation as well.

If this is your moment to make Aliyah, I support and encourage that wholeheartedly. But make no mistake, this is not a call to flee. This storm is worldwide; it affects each and every Jew, regardless of where we are. It is not uprooting us from our place, as much as it is uprooting us from our mistaken identities.

The core of the Meshech Chochma’s perspective is that there is no difference between Tzeela Gez, who was murdered in Israel last week on her way to give birth, and Yaron Lischinsky and Sarah Lynn Milgrim who were murdered last night in Washington working for the Israeli Embassy.

Our enemies do not distinguish between Israeli and Jew. They see no difference between solider and civilian. For the anti-semite, there is nothing that changes between religious and secular, right or left.

The centuries of assimilation into foreign cultures and their politics has convinced us that we can divide up the Jewish people. Our enemies remind us that between Jews, there is no “us and them.”

There is some temporary rest to be found in the Beis Medrash, in the words of Torah, in transcendent thoughts. It’s a good place to hide while preparing an evacuation place. But the storm will only pass when we are willing and able to claim our identity as Klal Yisrael; and to see every other Jew as a card carrying member.

That’s the ultimate goal: That the Unity of Hashem, His morals, ethics and values, will be demonstrated in our world through the Unity of the Jewish people, living His Torah.

Rav Shmuel Mohliver, the leader of Chibbat Tzion used to say that the Jewish people will need two Mashiachs – Mashiach ben Yosef and Mashiach ben David. One will take the Jews out of Galus, and the other will take Galus out of the Jews.

This Storm is coming to take Galus out of us.

At its core, the celebration of Lag Ba’omer is a celebration of the hidden, mystical dimension of Torah. But in doing so, there is already a paradox.

Rebbe Nachman writes (שיחות הר”ן א):

The holy Zohar states that ... the vision of God which each man perceives through the gates he makes in his own heart (Zohar I, 103b). The heart is hidden and the gates do not open to another.

And herein lies our problem: Celebration is, by its nature, an externalizing activity, and our practices on Lag Ba’omer are loud and public. But the secrets of the Torah are fundamentally impossible to express outwardly; so why are we doing any of this?

To that end, the Aruch HaShulchan writes that despite the multitudes of explanations about the day, perhaps the real simcha of Lag Ba’omer is that it was the day the Rabbi Shimon bar Yochai left his cave for the second time. It’s the day that he somehow re-entered the world without burning it down, as the Gemara tells us:

They emerged from the cave, and saw people who were plowing and sowing. Rabbi Shimon bar Yochai said: These people abandon eternal life of Torah study and engage in temporal life for their own sustenance. The Gemara relates that every place that Rabbi Shimon and his son Rabbi Elazar directed their eyes was immediately burned. A Divine Voice emerged and said to them: Did you emerge from the cave in order to destroy My world? Return to your cave. They again went and sat there for twelve months. A Divine Voice emerged and said to them: Emerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal.

Somehow, after those additional twelve months, Rabbi Shimon could carry the mystical weight of Torah into the world without judgment or destruction.

But when we speak about this story, we might fail to realize that the story doesn’t begin with Rabbi Shimon fleeing to a cave to avoid persecution. It starts with a seemingly political debate:

The Gemara relates an incident that took place when Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda-ben-Gerim, sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation, the Romans, as they established marketplaces, established bridges, and established bathhouses. Rabbi Yosi was silent. Rabbi Shimon ben Yochai responded and said: Everything that they established, they established only for their own purposes. They established marketplaces, to place prostitutes in them; bathhouses, to pamper themselves; and bridges, to collect taxes from all who pass over them. Yehuda-ben-Gerim, went and related their statements to his household, and those statements continued to spread until they were heard by the monarchy. They ruled and said: Yehuda, who elevated the Roman regime, shall be elevated and appointed as head of the Sages, the head of the speakers in every place. Yosi, who remained silent, shall be exiled from his home in Judea as punishment, and sent to the city of Tzippori in the Galilee. And Shimon, who denounced the government, shall be killed.

The Maharsha here notes that it’s obvious that all the sages agree to Rabbi Shimon’s point. Indeed, the Talmud in Avoda Zara tells that in the future, Hashem will tell the nations of the world that He knows that all of their advancements were made for personal gain. Rabbi Shimon, however, is the only one willing to say it.

All this is to say, that Rabbi Shimon’s flight to the cave and his plumbing the depths of the secrets of the Torah are framed as an act of political rebellion. Simply put, he is unwilling to drink the kool-aid of Roman rule.

In the world of Rabbi Shimon, the destruction of the Beis HaMikdash and the rise of a foreign culture is anathema to the intent of existence. It’s immoral to see any value in such perversion of purpose, and there cannot be beauty in it.

But, tragically, that is the reality of the world – since the days of Rabbi Shimon and even today. We, the Jewish people, are not the princes of the universe that Hashem intended us to be. We are yet groveling at the feet of some president, political party, or social media algorithm. We still have not retaken our rightful place as the Light-Unto-The-Nations.

To all of this, Rabbi Shimon leads his silent rebellion.

Deep in that cave, he discovered and explained how the even in his circumstance, even in ours, we are still children of Hashem. Even in the failure, in the pain, and in the misery, our world is real, while theirs is fiction.

But to celebrate Lag Ba’Omer is to know that it’s possible to live a life of Geulah even while we’re in exile. It’s to feel the hand of Hashem guiding us through our personal issues as much as He directs History.

The Light of Rabbi Shimon is the perspective that I can walk in this world, while my head and heart are already in the Beis HaMikdash. It’s eyes that can burn the world by seeing its falsehood, but choose to repair it instead.

Lag Ba’Omer is thus the simcha of the few who get “it”. Those who know that this is not the way it’s supposed to be, and who have committed their lives to seeing the world as it could be.

It’s lighting the fire in the darkness, with friends and family and declaring that there’s only a few days left until we can reclaim the Torah, and once again take our place in history as the people Hashem has created us to become.