Baltimore, MD – September 8, 2026 - BJL regrets to inform the community of the petirah of Yaakov Miller (Yaakov ben Avraham Yitzchak haLevi) z"l, brother of Herschel Miller.
Herschel Miller will be sitting shiva in New Jersey.
בלע המות לנצח
Baltimore, MD – September 9, 2026 - Neighbors, we've seen an uptick in reported package thefts from front porches recently. Let’s work together to keep our deliveries safe and deter porch pirates from targeting our neighborhood. Here are a few quick tips to protect your deliveries:
Track and Schedule: Keep a close eye on your tracking info and try to be home when deliveries are scheduled to arrive.
Alternative Pickup: Ship packages to your workplace, a secure local locker, or a trusted neighbor who will be home.
Require Signatures: Opt for signature confirmation on high-value items whenever possible.
Use Security Devices: Ensure your doorbell cameras and porch lights are active and functioning properly.
If you spot any suspicious activity, a potential theft in progress, or have recently had a package stolen, call 911 immediately to report it to local law enforcement.
Baltimore, MD - September 9, 2026 -
Almost 50 participants came together for a morning of Torah, inspiration, practical halacha, and much-needed clarity at the Agra D'Pirka Labor Day program.
Rabbi Boruch Fried of Beis HaVaad, Lakewood, addressed some of the most relevant and complex issues facing today’s business community, including poaching employees, competition, and the halachic parameters of fair business practices.
With tremendous clarity and depth, Rabbi Fried explored the various opinions of the Rishonim, explained the underlying sugyos, and presented the practical applications and psak halacha. Complex issues were broken down in a clear and engaging manner, giving participants a deeper understanding of the halachic guidelines that govern everyday business situations.
The second shiur was delivered by Rabbi Eichenstein, the Ziditchover Rebbe, who empowered the audience with a powerful perspective on the kedushah of Shabbos, particularly when Shabbos coincides with Rosh Hashanah. He explored how the unique kedushah of Shabbos can stand in our favor and help us merit a favorable judgment on the Yom HaDin.
It was a morning filled with Torah, inspiration, and practical guidance, giving participants both greater clarity in Choshen Mishpat and a renewed appreciation for the kedushah and power of Shabbos.
Baltimore, MD — Between tuition, groceries, busing, and everything that comes before Yom Tov, most Baltimore households aren't looking for one more thing to figure out. But there's one bill that can come down without anything changing at home.
Maryland's community solar program lets BGE customers draw their electricity from a local solar farm instead of putting panels on their own roof. BGE stays the utility — same wires, same service, same bill — and the savings appear as a credit on that bill. For Baltimore households, that's 20% off the electric bill.
Lower Your Bill handles the enrollment itself rather than passing names to a third party, and says both sides of the program are frum-run: the company managing the enrollment and the solar farm behind it. The company says it has signed up hundreds of families in the Baltimore community and more than 5,000 customers nationwide.
Enrolling is free and takes about two minutes. There are no enrollment fees and no credit check, and customers can cancel at any time.
"We don't disappear after the paperwork"
Community solar isn't new, and the company says it regularly hears from Baltimore families who signed up years ago through some other company and never saw anything change on their bill — no credit, no follow-up, and nobody left to call.
That, it says, is the reason it keeps the enrollment in-house instead of handing customers off to whoever is buying names that month. There's a person on the other end of the phone, and if a credit isn't showing up on a bill where it should be, it's their job to chase it down until it does. The company says that responsibility is the point — a frum business in a community this size doesn't get to walk away from a family that didn't see what it was promised.
What enrollment involves
Renters and apartment residents qualify as long as the bill is in their name, and households that already have rooftop panels may still be eligible for the rest of their usage. Savings generally begin appearing on the BGE bill within two to three billing cycles. Participation does not affect SNAP, OHEP, HUD, Medicaid, or other benefit programs.
Also available for businesses
The company works with commercial accounts as well — shuls, schools, nursing homes, storefronts, and warehouses — on lower commercial electric and gas rates, commercial community solar, and free energy audits that check how an account is classified on the utility's tariff. According to the company, most audit clients recover thousands of dollars in misclassified charges they'd been paying for years. Businesses can start the same way households do: with one recent bill.
For most families, it's simpler than all of that
One BGE bill, about two minutes, and 20% off. No panels, no equipment, no fee, no credit check, and nothing that changes inside the house. The company says that's the entire offer, and there isn't a second part to it.
Getting started
Enrollment is at lowerurbill.com/enroll. Lower Your Bill can also be reached at [email protected], or by call, text, or WhatsApp at 732-314-5010.
Baltimore, MD – September 9, 2026 - BJL regrets to inform the community of the petira of Herbert Wolf, a’h, Chaim Eliezer Baruch ben Aharon Mendel z'l, beloved brother of Dr. Stephen (Adrian Diamond) Wolf and Joani (David) Ascher. He is also survived by 3 children, grandchildren and great-grandchildren.
Funeral Information
The levaya will take place on Thursday, September 10 in New Jersey.
Shiva Details:
Dr. Wolf will be sitting shiva at his home, 7204 Wallis Avenue beginning Thursday, September 10th.
Visiting times for Thursday will be from 3:00pm to 5:55pm.
There will be a Plag minyan at 5:55pm.
Shiva will conclude before Rosh Hashana.
בלע המות לנצח
[Click here](https://baltimorejewishlife.com/pdfs/Halachos of Rosh Hashana 5787-Harav Yosef Friedman.pdf) to view the Halachos in PDF format
As Rosh Hashanah approaches, there is tension in the air. The days of judgment are coming, and as we reflect on ourselves, we notice our faults. This can give rise to feelings of guilt or inadequacy. For some, this time of year can feel overwhelming, and they may get stuck in negative feelings.
Someone who has a negative experience with the Yomim Noraim is not properly embracing these precious days. I want to offer a new perspective on Rosh Hashanah that may help many people approach this holy day with a healthier mindset. If you already feel inspired and uplifted by Rosh Hashanah, that’s wonderful, and I am not suggesting you change anything. My thoughts are meant to guide those who don't yet have a healthy relationship with this very special day.
While Rosh Hashanah is known as Yom HaDin, or the day of judgment, I don’t believe that's the essence of the day. Rosh Hashanah marks the creation of Adam HaRishon. It’s the day when human life began and when Hashem’s kingship was revealed, because a king needs a nation to rule.
What does the Torah say about Rosh Hashanah? It simply calls it a yom teruah, a day of blowing the shofar. Rav Saadya Gaon explains that we blow the shofar on Rosh Hashanah just like trumpets are sounded at a king’s coronation. Since Rosh Hashanah was the first day Hashem became our King, we repeat this experience every year by reaccepting Hashem as our King.
What is it like to be at a coronation? People feel many emotions. There is excitement because the king is coming, and everyone will see him in his full glory and show their loyalty. At the same time, there is some fear, since the king has complete power and our lives are in his hands. We want to act our best. When the king arrives, the crowd becomes silent and feels a sense of awe. This is an awe that we enjoy and eagerly anticipate.
Another passuk calls Rosh Hashanah a day of “remembrance of blowing”. This references an idea mentioned elsewhere in Parshas B’ha’aloschah that the blowing of a horn has the power to cause Hashem to remember us, so to speak. Rosh Hashanah is the day when Hashem created us, and thus, each year He renews His relationship with us at this time. This is a special chance to connect with the King of Kings, who is also our loving Father. Yet a close relationship with the King demands a certain behavior and mode of conduct.
What is our mood supposed to be like on Rosh Hashanah? To my knowledge, the only indication in Tanach is the passuk in Nechemiah (8:9) where Nechemiah tells the people not to cry over their sins. He instructs them not to be sad, but to have festive meals and rejoice. The poskim say we should not do vidui or confession on Rosh Hashanah, and some rule that we should not even mention our sins. It is a festive day, focused on the privilege of accepting Hashem as our King and maintaining a personal relationship with Him.
Chazal reveal a secret about Rosh Hashanah: it is a day of judgment. This is very understandable: since Hashem created us and became our King on this day, it is an appropriate time to reflect on our role as His people and consider whether we are meeting His expectations. Still, the written Torah does not mention this judgment. Rav Yaakov Kamenetsky zt”l (Emes L’yaakov, Emor 23:24) explains that if we use Rosh Hashanah to truly accept Hashem’s Kingship, we will earn all the merits we need, so we do not need to focus on the judgment. But as the generation declined, and we became lax in performing the avodah necessary for this precious day, Chazal shared this secret to inspire us to take Rosh Hashanah more seriously.
But judgment is not the essence of the day. The day is about Hashem’s coronation and our creation, and the judgment is a byproduct of that. The same Mishnah that teaches that Rosh Hashanah is a day of judgment also teaches that Pesach, Shavuos, and Succos are days of judgment. That doesn’t turn them into days of dread and negativity. In fact, they are the happiest days of the year. Yet, there is a judgment, and we must keep that in mind. Although Rosh Hashanah carries a more all-encompassing judgment than the other Yamim Tovim, it remains, at its essence, a Yom Tov on which we celebrate our relationship with Hashem.
Even after Chazal revealed the secret about the judgment, the day's focus didn't change. In Shmoneh Esrai and Kiddush, Rosh Hashanah is still called Yom HaZikaron, the day of remembrance, not Yom HaDin, the day of judgment. In the Shmoneh Esrai prayers of Ma’ariv, Shacharis, and Minchah, there is no mention of judgment, only Hashem’s kingship. Even in Mussaf, judgment (zichronos) is just one of three main themes. And even then, when Hashem’s judgment is mentioned, the focus is positive—Hashem remembers us and the promise He made to us.
I believe that this perspective on Rosh Hashanah can be transformative. Let us embrace a paradigm shift by viewing Rosh Hashanah as a day of connection and positivity, as taught by both the written and oral Torah.
Certainly, many Gedolei Yisrael throughout the generations focused on the judgment of Rosh Hashanah and the fear that accompanies it. This is definitely a true element of the day. If that focus inspires healthy, positive growth, then that approach is certainly commendable. The Chazon Ish once commented that there are many ways to climb up a mountain; the main thing is to reach the top. If someone is successfully climbing the mountain of Rosh Hashanah through healthy fear, they should certainly keep going. However, if fear holds someone back or causes them to stumble, it’s important to remember that there are many ways to reach the top.
May we all approach Rosh Hashanah with anticipation and embrace it as a day of renewal and growth. May each of us discover the path that brings us closer to Hashem and inspires us to wholeheartedly accept His kingship.
We love segulos of all kinds, and the more exotic, the better. As a nation, we travel hundreds of thousands of miles to daven at kivrei tzaddikim. These are positive acts that create zechuyos, but we have the ability to create merits for ourselves right where we are, dozens of times a day.
It’s Elul and we’re all looking for ways of to get closer to Hashem. Sometimes the best course of action is not to look for something new, but to improve what we’re already doing.
A year ago, I wrote some thoughts in this space on improving how we say brachos, reciting them out loud, more slowly, without mumbling or slurring them. Baruch Hashem, that article was very well-received, and I heard from many people that they improved their recital and understanding of brachos. It was perhaps the most positive feedback I have ever received on an article.
Building on that progress, this year let’s discuss responding Amen to a brachah — which Chazal call the seal and signature to all brachos (Berachos 53b). As the Gemara says there, “Gadol ha’oneh Amen yoseir min hamevarech — The one who answers Amen is greater than the one recites the blessing.”
The Shulchan Aruch (Orach Chayim 215:2) rules that one who hears a brachah has an obligation to answer Amen. The Mishnah Berurah there writes that this obligation is based on the pasuk “Ki Sheim Hashem ekra, havu godel L’Elokeinu — When I call the Name of Hashem, ascribe greatness to our G-d” (Devarim 32:3).
Poskim write that one must be very careful to answer Amen to brachos. The Chayei Adam (6:1) cites the Zohar Chadash (Rus), which says that not answering Amen is a severe failing in Hashem’s eyes. Consider the reward, then, for one who fulfills this obligation properly. As Chazal say, “Kol ha’oneh Amen b’chol kocho, poschin lo shaarei Gan Eden — Whoever answers Amen with all his strength, the gates of Gan Eden are opened for him” (Shabbos 119b).
The Alter of Kelm offers a perspective on why this is so highly treasured in Hashem’s eyes:
It would have been worthwhile for Hashem to create the entire universe and keep it in existence for 6,000 years even if only one Jew, only one time, said “Baruch Hu u’baruch Shemo.” Furthermore, the reward for saying one Amen is 1,000 times greater than saying one Baruch Hu u’baruch Shemo.”
He went on to say that 1,000 Amens equals saying one “Amen, yehei Shmei Rabba, and one word of Torah study equals 1,000 recitals of “Amen, yehei Shmei Rabba.”
(Just One Word, Esther Stern, Feldheim, page 59)
Saying one baruch Hu u’varuch Shemo just one time is the fulfillment of the entire purpose of all of Creation — and just one Amen equals 1,000 of those. Every time we answer Amen, we can remind ourselves that we are fulfilling the entire purpose of all of world history.
In explaining why saying Amen is so vitally important, the Maharsha (Berachos 53b) says that a brachah is a direct action to reveal Hashem’s Presence in the world and thereby increase emunah. But the impure forces created by our aveiros try to prevent this from occurring. The brachah “hangs in midair,” if you will. But when someone responds with a powerful Amen, an affirmation of the brachah that was said, this opens a second line of attack, an extra push that breaks through whatever is holding back the holiness of the Shechinah.
These thoughts have been weighing on me recently, especially after I saw real neglect in answering Amen over the course of just a few days. For example, I was sitting at a wedding next to a prominent talmid chacham. When he finished eating, he recited a brachah acharonah. I waited for the opportunity to answer Amen… but it never came. He said the brachah very quietly, all the way to the end.
I can only judge him favorably. He didn’t know me so well, and perhaps he thought I wouldn’t answer Amen, given how many people remain uneducated regarding this mitzvah. So, to avoid placing a stumbling block before me, he said the brachah too quietly for me to hear.
I was bothered by this rav’s assumptions, but a few days later, I understood where he was coming from. I was in shul, about to start saying birchos hashachar, and I asked someone nearby if he wouldn’t mind answering Amen. I could see he was leisurely drinking a coffee. But he brushed me off — he stood up suddenly and said he was in the middle of something and didn’t have time. Then he walked away.
Rav Avigdor Miller has an insight (Toras Avigdor, March 17, 2026) that helps us understand the psychology of someone who would reject the opportunity to answer Amen. Commenting on the Chazal quoted above, that answering Amen is greater than reciting the initial brachah, he points out that this apparently runs counter to another Chazal (Bava Basra 9a), “Gadol hame’aseh yoseir min ha’oseh — one who causes others to do good deeds is greater than the one who does the good deeds.”
By this logic, we’d think the one making the brachah would be the more important one; he’s causing the other one to answer Amen. But a different element comes into this particular case. Rav Miller describes the scenario typically seen in shul, where certain people are “demonstratively” saying birchos hashachar, disturbing others who are trying to say their own brachos.
As he so memorably put it, “So you’re saying, ‘Who told you to say your brachos so loud? Why don’t you say them quietly? I have to say my own brachos. Just because you want to say a brachah, I have to answer Amen?’ ”
This is a very human reaction, especially in the morning for someone who hasn’t had his coffee yet. But consider the person who manages to put aside his irritation and acquiesces to this other person’s desire to prompt him to say Amen.
As Rav Miller says, “I didn’t want him to make the brachos. I’ve got my own business to do, and he is intruding on my time by saying the brachos. So I have to stop what I’m doing and answer Amen. There, it’s greater — because you’re holding back your impatience at him and cooperating with him, because he wants to do something good.”
Saying Amen requires patience, and submitting to someone else’s time frame and agenda. It helps one to develop one’s middos, in addition to expressing great emunah.
Around 20 years ago or so, there was a worldwide movement to say Amen with greater awareness and excitement. There were books, posters, songs, children’s recordings, and more, distributed to all segments of Klal Yisrael, extolling the importance of answering Amen. However, while there are notable exceptions, it seems that the effect of this movement has faded somewhat, and we’ve lost the powerful focus in this area that we used to have.
So, for this Elul, Yamim Noraim, and beyond, let’s stop and notice when we hear others making brachos so we can answer Amen properly. We can start in our homes, making it a family project to make brachos out loud and answer Amen. Perhaps we could create “Amen chavrusas” in shul for our brachos, emulating the Shulchan Aruch’s description of former times (6:4), when people in shul would take turns saying brachos aloud and allow others to answer Amen.
The Beis Aharon says that the Arizal would even hear the morning brachos from as many as 100 people so he could respond Amen to them all. Despite his greatness and prowess in learning Torah with great depth, he specifically wanted to fulfill this mitzvah: to hear many brachos so he could respond Amen.
Many people have seen the video of Rav Chaim and Rebbetzin Batsheva Kanievsky listening to each other’s brachos and reciting Amen. Apparently, it’s a very important endeavor.
With all of the above in mind, this Elul and Yamim Noraim, let’s try to make Amen great again.
Rabbi Boruch Leff is a rebbi in Baltimore, an editor, and the author of six books.
[](https://baltimorejewishlife.com/pdfs/rosh hashanah specials.pdf)
[](https://baltimorejewishlife.com/pdfs/rosh hashanah specials.pdf)
[](https://baltimorejewishlife.com/pdfs/rosh hashanah specials.pdf)
Baltimore, you asked — Zissy Wigs listened!
✨ Gorgeous wigs, straight from the factory — without the crazy markup.
📅 Wednesday, Sept. 9📍 6210 Benhurst Road, Baltimore🕐 1–4 PM & 5:30–8:30 PM
As featured in the Baltimore Jewish, Edition: Vol. 12, Issue 29, September 3-9, 2026
BJH: Tell us a little about yourself and how you ended up leading Agudah Maryland.
Rabbi Sadwin: I grew up in Silver Spring, and came to Baltimore in 1990 to attend Ner Yisroel, and where I have remained ever since (except for two years in Eretz Yisroel). In 1999 I married my wife, Pessi, whose family has been in Baltimore for generations.
Baltimore, MD – September 6, 2026 - BJL wishes a hearty Mazel Tov to Tzvi and Shira Pancer on the birth of a baby boy.
!יה"ר שיזכו לגדלו לתורה לחופה ולמעשים טובים. אמן
Baltimore, MD – September 6, 2026 - BJL wishes a hearty Mazel Tov to Mordechai & Rivka Palmer (Jerusalem, Israel) on the birth of a baby girl.
Mazel Tov to the grandparents Chaim Tuvia & Sharmaine Palmer and Baruch & Chana Garry.
!יה"ר שיזכו לגדלה לתורה לחופה ולמעשים טובים. אמן
For the benefit of the community, please note the upcoming schedule for Shabsi's Judaica Center.
Baltimore, MD – September 6, 2026 - BJL regrets to inform the community of the petira of Mrs. Berti Herzka, a’h, sister of Miriam Lowenthal.
The levaya will take place, Monday, September 7th, at 10:00 AM at Schwartz Brothers Memorial Chapel, 114-03 Quenns Blvd, Forest Hills, NY 11375.
Shiva details will be posted when available.
בלע המות לנצח
Baltimore, MD – September 5, 2026 - BJL regrets to inform the community of the petira of BDE: Yerachamiel (Roly) Kuhr a"h, father of Mr. Sam Kuhr and brother of Mrs. Hali Gottesman.
**
They will be sitting shiva at:**
3314 Bonnie Road
Sunday through Thursday
10:00 AM – 1:00 PM
3:00 PM – 6:30 PM
8:00 PM – 9:00 PM (Mr. Kuhr only)
Additionally, Mrs. Hali Gottesman will sit shiva in the evenings at her home:
6701 Park Heights Avenue
Sunday through Thursday
7:00 PM – 10:00 PM
Please park in the rear of the building.
בלע המות לנצח
Baltimore, MD – September 5, 2026 - Torah Institute was privileged to welcome Rav Avrohom Schorr Shlit"a on Thursday, September 3, for a special visit with the talmidim and staff as the new school year gets underway.
During his visit, Rav Schorr shared divrei bracha and words of chizuk, inspiring those gathered to approach the new year with renewed enthusiasm and a commitment to continued growth in Torah and avodah.
His warm and uplifting words encouraged the talmidim and staff to recognize the opportunities that come with the start of a new year and to make the most of each day ahead.
The special visit provided an inspiring start to the school year, as Rav Schorr wished the entire Torah Institute family a year of tremendous hatzlachah and continued shteiging.
Baltimore, MD – Sept. 4, 2026 – HaRav Avrohom HaLevi Schorr, shlit”a, visited Baltimore this week for an extraordinary two days of nonstop harbatzas haTorah and divrei hisorerus in preparation for the upcoming Yemei HaDin.
With tremendous energy and selfless dedication, Rav Schorr traveled throughout the community, delivering powerful words of chizuk at more than 18 stops, along with several personal and private visits.
On Wednesday, Rav Schorr addressed students and mispallelim at Bnos Yisroel, Bais Medrash D'Pikesville, Mechinas Ner Yisroel, the Toras Simcha Middle School, Yeshiva and Mesivta of Baltimore, and Kol Torah. He also delivered a shiur to Kollel Zichron Yehoshua Heschel, followed by Mincha.
A special gathering featuring divrei hisorerus for members throughout Baltimore’s local kollelim was arranged by Rabbi Shaul Sofer, and hosted by Kollel Avreichim.
Thursday began with Shacharis at Aish Kodesh, followed by visits to Bais Yaakov High School, Rabbi Yonah Sklare’s morning kollel at Mercaz Torah U’Tefillah, Torah Institute Middle School, Yeshivas Kesser Torah, Talmudical Academy, Shaarei Chaim, and Ahavas Chaim.
The remarkable visit culminated Thursday evening with a community-wide drasha at Mercaz Torah U’Tefillah, where Rav Schorr inspired attendees with timely guidance as the community approaches the Yemei HaDin.
The entire visit was arranged by noted local askan Reb Mendel Rosen, whose tireless efforts enabled thousands of community members, talmidim, and kollel yungerleit to hear directly from Rav Schorr.
The Baltimore community was deeply uplifted by Rav Schorr’s visit and is profoundly grateful for his extraordinary dedication to inspiring and preparing an entire community for the Yemei HaDin.
Baltimore, MD – September 4, 2026 - A silver “Hodaya” ring found approximately 10 years ago at Seven Mile Market is still waiting to be reunited with its rightful owner, and the finder is hoping the Baltimore community can finally help make that happen.
The finder has held onto the ring for all these years and has periodically attempted to locate its owner. The ring contains a meaningful personal inscription:
אל תשמחי איבתי לי כי נפלתי קמתי
כי אשב בחשך ה׳ אור לי (מיכה ז׳, ח׳)
את תמיד בליבי
תמיד איתי אחותי
באהבה, ______
The final line of the inscription contains a name, which BJL is intentionally withholding so that it can serve as a siman to verify the identity of the rightful owner.
After approximately a decade, perhaps the reach of BJL and the Baltimore community can finally bring this story to a happy ending.
If you believe the ring may be yours, or know someone who may have lost it, please email [email protected] with the missing name or other identifying information.
Please share. After 10 years, let’s help bring this ring home.
Ben Azai teaches that אין לך אדם שאין לו שעה — There is no man who does not have his hour. (אבות ד ג)
The Chassidic masters understand this lesson not in the sense that every man has his 'moment', but more accurately שעה in the context of being cared for, G-d turning to him, as the verse describes: וישע — And He [G-d] 'turned' to Hevel and his offering.
Everyone inevitably possesses a moment where G-d 'turns' to us with acceptance.
The Maggid of Kozhnitz adds that the converse is also implied.
Every individual Jew without doubt will 'turn' his attention to G-d.
Reb Meir Horowitz of Dzikov points out that the Talmud's word used to describe G-d judging all of us בסקירה אחת — in one scan, is numerically equivalent to the word שעה — moment. (ר"ה יח.)
He eagerly turns His attention to our needs, as we hope to be judged favorably for having turned our attention to Him.
Is it truly inevitable that man will turn his attention to G-d?
We were all endowed with free-will. It is integral to our relationship to G-d, for without it we will be eating נהמא דכיסופא — 'bread of shame', not earning our keep.
How can Ben Azai claim that every person will have his שעה — 'turning' to G-d.
And I will hide My face on that day, because of all the evil they have committed, when they turned to other deities. And now, write for yourselves this song, and teach it to the Children of Israel. Place it into their mouths, in order that this song will be for Me as a witness for the children of Israel.
And it will be, when they will encounter many evils and troubles, וענתה — and it will speak up, השירה הזאת — this song, before it as a witness before them, that it shall not be forgotten from the mouth of their offspring, for I know it's inclination, what it does today, [even] before I bring them into the land which I have sworn [to give them].
The simple reading of these verses refers to the Song of Hazinu that prophesies of the tragedies that occur when after entering the land the people will succumb to temptation and sin.
They will have recorded these events and look back and see how G-d knew how vulnerable they were even before they entered the land. The Torah also foretells that they will have access to these verses because G-d promised Torah would never be forgotten from their children.
Others aver that the Song referred to is the Torah in its entirety which is called a שירה — song.
There are many explanations of in what way Torah is likened to a song.
Rav S.R. Hirsch defines שיר as something that expresses thoughts and feelings that have been called into existence within oneself. Generally, an inspired or rapturous expression of what some external event has revealed to the inner self, that which the physical eye cannot see, but which has become clear to the mind's eye.
Rav Shmuel Wosner, the late great Posek and famed author of Responsa Shevet HaLevi, once posed the following question.
Although originally only the written law may be recorded in writing, but not the Oral Law, but due to the fear of our forgetting it a special dispensation was issued to permit its details being committed to books.
The initial reason for disallowing it being written is so that may preserve the special bond that we have with Torah that is the exclusive domain of the Jewish nation.
Now that all of Torah became accessible to non-Jew alike, the Rav queried, in what way is it evident that it is uniquely ours?
He answered by asking his audience, "Have you ever observed a student of Torah engaged in his learning, humming a tune, basking in the joy of his connecting to the soul of Torah?"
Only a Yid who possesses a 'part of G-d Himself', is instinctively drawn to that moment of שירה — 'that expresses thoughts and feelings that have been called into existence within oneself… an inspired or rapturous expression of what some external event has revealed to the inner self, that which the physical eye cannot see, but which has become clear to the mind's eye.'
A gentile may pursue the study of Torah sources, but never will he dance and sing over the knowledge he discovers.
Our earlier verse now casts an entirely new light.
וענתה — And will respond, השירה הזאת — this instinctive eruption of connection,לפניו לעד — before you as a witness, כי — that, לא תשכח — it will never be forgotten, מפי זרעו — from the mouths of its offspring.
It is not the written words in the Song that is being spotlighted, but rather the 'nigun', the song we are all wired to, that is the assurance itself that guarantees Torah will never be forgotten from our offspring.
אין לך אדם שאין לו שעה — There is no man that does not have that instinct, especially when facing frustrating difficulties, that will begin to percolate, and discover G-d anew.
In Elie Weisel's first visit with the Lubavitcher Rebbe, the Rebbe asked him what his objective was in coming to see him. "Do you need anything?", the Rebbe asked with compassion. Elie Weisel responded that he was fine and had no need. As the conversation deepened, Weisel turned to the Rebbe admitting he needed help. He asked for the ability to cry. As he was traumatized by all that he endured and the loss of his father who was murdered by the Nazis, he lost the ability to cry and with it the therapeutic value of tears.
The Rebbe promised to help him but told him that wasn't enough.
"I want you to find an appropriate response to the suffering you endured in Buchenwald. Crying alone will not release you from your pain. You’ve got to learn not only how to cry, but also to sing. Being productive in a way that will take your painful experiences and use them as a component to build yourself back up."
Weisel years later wrote a book entitled Ani Maamin — I Believe, with the subtitle, 'A Song Lost and Found Again'.
Our שעה — moment is arriving quickly.
It has been noted that the word שעה is an acronym for the words found in Kedusha of Mussaf, עם המיחדים שמו — The people who declare the Oneness of His Name!
We are bound to that Oneness.
May we each find that song within our soul and seize the moment.
It may be the turning point in our lives.
באהבה,
צבי יהודה טייכמאן
Baltimore, MD - September 4, 2026 - What an exciting day it was! Our halls were filled with happy faces, lots of energy, and so much excitement as our students reunited with familiar teachers and friends and had the opportunity to meet new teachers and classmates.
Here’s to an amazing year at Lev HaTorah!
Baltimore, MD – September 3, 2026 - BJL wishes a hearty Mazel Tov to Rabbi Shimmy and Rena Goldstein on the birth of a son.
!יה"ר שיזכו לגדל בנם לתורה, לחופה, ולמעשים טובים. אמן
Baltimore, MD – September 3, 2026 - I have been privileged many times to watch beginnings, the first day of camp, the starting line of a 180-mile bike ride, unexpected reunions, and so many other moments filled with anticipation. Yet, there is something special and unique about the day before school begins, as boys return from a summer away and make their way back to Yeshiva of Greater Washington.
It was still before the expected arrival time, so I had not even noticed the car pull up outside the Yeshiva high school dorm. But then I watched two boys come running in, and their energy immediately gave me a renewed excitement for the school year ahead.
They were like children walking into a candy store.
They jumped up and down, exchanged high-fives, explored a house they already knew so well, and began reminiscing as they unpacked. Watching them made me wonder: Where does that kind of excitement come from?
Certainly, part of it is the rekindling of friendships. Part of it is the warmth, love, and sense of belonging that the Yeshiva provides. But I think there is something deeper.
It is the anticipation of possibility.
There is something powerful about a new beginning. But a new school year is not simply a chance to start over. It is a chance to build. The friendships, lessons, accomplishments, challenges, and growth of previous years do not disappear when a new year begins. They become the foundation for everything that comes next.
That may be what makes the excitement of a new school year so unique. The boys are returning to a place they already know and love, but they are not returning as the same boys who arrived a year ago. They come back with another year of growth behind them and an entirely new year of possibilities ahead of them. New friends, new programs, new teachers, and new opportunities are not replacing what came before, they are being added to it.
As I watched these boys, it struck me that they were not simply excited to be back. They were excited, perhaps without even realizing it, about what they could become.
And having had the opportunity to watch the Yeshiva prepare for their return over the past two and a half months, that excitement takes on even greater meaning. Behind the scenes, tremendous thought and care have gone into preparing for these boys. Decisions large and small have been made with their growth, success, happiness, and Torah learning in mind.
Perhaps that is part of what makes the beginning of a school year so exciting. We do not yet know exactly what the year will bring. We do not know which lesson will inspire a student, which Rebbi will make an impact, which friendship will develop, or which challenge will lead to unexpected growth.
We only know that the possibilities are enormous, and that those possibilities begin from a foundation that has already been carefully built.
Watching those boys run into the dorm reminded me that the beginning of a school year is about much more than returning to a building. It is the excitement of taking everything that has already been accomplished and building the next level upon it. With the right support, encouragement, and effort, the sky truly is the limit.
Wishing students and educators everywhere a year filled with excitement, continued success, growth, and the realization of possibilities that today we can only begin to imagine.
With the approach of Rosh Hashana, when we partake of fresh fruits and other traditional foods, STAR-K reminds everyone about the need to check many of the items carefully prior to use.
Checking instructions for all Rosh Hashana Simanim are listed below.
For your convenience, we are also including information and links about Yoshon, as well as the Halachos of Fasting, Schach Guidance and Sukkos-related videos — basically all the information you need to prepare for the Yamim Tovim.
STAR-K wishes everyone a k'siva v'chasima tova and a sweet new year!
__________________________________________________________
ROSH HASHANA SIMANIM CHECKING INSTRUCTIONS
APPLES/BEETS/CARROTS/POMEGRANATES: No checking required.
DATES*: Open a few dates in each container and visually inspect. If no insects can be seen, the rest may be eaten without further checking.
FIGS*: Open each one and check carefully for infestation (typically wasps, beetles or worms). NOTE: Figs are particularly difficult to check.
* Checking instructions for dates and figs apply even if they have a hechsher, due to the possibility of improper storage.
GOLDEN RAISINS:
From California (only) should not be used at this time. From other countries are fine to use. There is no concern with red (black) raisins or currants from any source. Keep sealed and store in a cool dry place, as improper storage can lead to infestation.
BLACK-EYED PEAS:
Preparation
Checking Instructions
NOTE: The black "eye" spot is not a sign of infestation. Similarly, orange-colored stains on the surface are not signs of infestation. Only dark or black stains are of concern.
LEEKS:
Examine the outside for any leaf miner trails. Check in between the layers for thrips or other insects.
SPINACH:
Check using the Thrip Cloth Method.
THRIP CLOTH METHOD:
GREEN CABBAGE:
For fresh cabbage: Separate all leaves and wash well. Then check using the Thrip Cloth Method described above.
For stuffed cabbage: After freezing the head, defrost and separate all leaves and wash them well. Then check using the Thrip Cloth Method.
For green cabbage only: If one does not have a thrip cloth, cabbage may be checked carefully leaf by leaf, using a lightbox or under a strong light.
HONEY:
Pure honey does not need a hechsher (Clover, Wildflower, Blossom, Orange, etc., are types of honey, not flavors). Flavored honey needs a hechsher. If using the whole honeycomb, inspect for insect parts.
Driving through cities across Israel, you’ll often come across a familiar name: Rav MordechaiEliyahu.
It appears on street signs in Jerusalem, Beit Shemesh, Netanya, Lod, and beyond. The fact thatso many streets are named for someone who passed away as recently as 2010 reflects thetremendous impact Rav Eliyahu had on Israeli society and on countless individuals.
Rav Mordechai Eliyahu was born in Jerusalem in 1929, the son of a leading kabbalist. At just 28,he became the youngest member ever to serve as a judge in the Israeli rabbinical courts, anearly recognition of his remarkable scholarship. He later served as the Sephardic Chief Rabbi ofIsrael from 1983 to 1993, becoming one of the most influential halachic authorities of hisgeneration. He authored numerous works on halacha, and his teachings and rulings have beenpublished in dozens of books.
Rav Eliyahu was respected across a wide spectrum of religious communities in Israel; he wasthe rare figure whose authority transcended internal divisions. He did not remain confined tothe Beit Midrash, though he spent countless hours there immersed in study. For Rav Eliyahu,Torah was not theoretical; it was meant to guide people in the practical realities of life.
He grappled with big-picture questions of public policy, security, and the challenges facingIsraeli society. At the same time, he made himself available to individuals seeking help withtheir own challenges.
He visited IDF bases regularly, speaking with soldiers and addressing the complexities ofobserving halacha in the context of military service. He also received a steady stream of peoplewho lined up outside his home each day with real-life questions involving medical decisions,financial dilemmas, and family challenges.
Rav Eliyahu was also known for his special sensitivity to widows and orphans, making time forpeople who might otherwise have been overlooked.
My business partner, Eliezer Goldberg, once shared an interaction that captures the essenceand humility of Rav Eliyahu. A client who deeply admired him hesitated to move forward withthe purchase of an apartment in Jerusalem’s Givat Mordechai neighborhood, where Rav Eliyahulived, without first receiving his guidance and blessing.
When asked whether it was a good deal, Rav Eliyahu refrained from offering a ruling. Instead,he directed the question to his wife, explaining that between the two of them, she had thebetter understanding of the real estate market. And yes, she gave her approval to the deal.
The streets named for Rav Mordechai Eliyahu honor a rabbi who applied Torah to address thepractical challenges of building and living in a Jewish state. His life reminds us that building aJewish state is one achievement; infusing it with Torah and holiness is another.I wish all my readers a year filled with Torah and holiness, and good health, too.
Gedaliah Borvick is the founder of My Israel Home (www.myisraelhome.com), a boutique agency thatguides overseas buyers through the complexities of purchasing and selling homes in Israel. To receive hismonthly market updates, contact him at [email protected].
Baltimore, MD – September 3, 2026 - In Lodz, Poland, currently home to roughly 100 Jews, keeping kosher can require far more than checking for a familiar symbol on a package.
Kosher products are available, says resident Dawid Gurfinkiel, but options are limited.
“Imported products and online shopping have made life easier, but there is still a need for greater education and availability, as well as a stronger kosher infrastructure,” says Gurfinkiel, who has worked as a mashgiach in Lodz. “For me, kashrus in Poland is not only a question of ‘Can I find kosher food?’ It is also a question of knowledge, trust, certification, and making Jewish religious life more accessible.”
That reality inspired Gurfinkiel to travel thousands of miles to New York to attend the ASK (Advanced Seminars in Kashrus) OU Summer 2026 Kashrus Training Program at the Orthodox Union’s Manhattan headquarters.
He was one of 65 men representing a broad spectrum of communities, from the Upper West Side and Teaneck to Monroe and Lakewood, with participants traveling from as far away as Poland, England, and Israel.
“OU Kosher is one of the most respected organizations in the world of kashrus,” Gurfinkiel says. “Having previously worked as a mashgiach, I was naturally interested in deepening my knowledge of modern kashrus and, hopefully, contributing to its development and accessibility in my own community.”
OU Kosher, the world’s largest kosher certification agency, certifies 1.5 million products manufactured in 15,000 plants across 108 countries. ASK OU was founded by Rabbi Yosef Grossman, z”l, OU Kosher’s former Senior Education Rabbinic Coordinator. Its Summer Kashrus Training Program, offered in alternating years for men and women, recently marked its 17th men’s cycle.
This year, 65 participants attended the one-week program, which provides an overview of the practical, technical, and halachic aspects of kosher certification. Twenty participants took part in an intensive three-week internship geared toward semicha students, rabbanim, and avreichim.
At the heart of the program is a straightforward philosophy, says OU Kosher Managing Director of Marketing Rabbi Eli Eleff.
“The more people know, the better equipped they are to engage in informed discussions and ask thoughtful questions, and the stronger kashrus becomes globally.”
Across approximately 60 sessions, participants explored topics ranging from bishul akum and industrial kashering to emerging food technologies, meat production, the snack food industry, the mesorah of kosher birds, and kashrus at sea. OU Kosher CEO Rabbi Moshe Elefant discussed the latest developments in kashrus, while Rabbi Captain Aaron Kleinman, the U.S. Navy’s most senior active-duty Jewish chaplain, joined remotely from the Pentagon to discuss the challenges of providing kosher food to Jewish service members.
Representatives of local vaadei kashrus also offered insight into their work, including Rabbi Dovid Shapiro of the Va’ad HaRabbanim-Rabbinical Council of Bergen County (RCBC) and Rabbi Binyomin Kreitman of Passaic-Clifton Kosher (PCK).
The learning extended well beyond the classroom. Visits to OU Kosher-certified restaurants, commercial kitchens, and processing facilities throughout the tri-state area allowed participants to see the principles they studied put into practice.
Sites included David’s Cookies, Biazzo Dairy, Pelleh Poultry, Bethel Creamery, Fresh and Tasty Foods, Culinary Depot, and Alle Processing. At Alle, the Nirbater Rav, Harav Ahron Teitelbaum, Shlita, personally guided participants through the facility, teaching about the kashering of meat and demonstrating nikkur and shechita of large animals.
“The visits and demonstrations highlighted just how much knowledge, inspection, and collaboration go into a kosher symbol,” Gurfinkiel says. “You come to realize that even an ordinary product can involve a complex certification process.”
Rabbi Dovid Lewin, Rosh Kollel of Mosdos Ahavas Yehonoson-Beis Medrash Az Yashir in Ramat Beit Shemesh, participated in the three-week internship. Rabbi Lewin certifies local businesses in Israel and regularly encounters American OU-certified ingredients.
“I wanted to deepen my understanding of the OU’s standards and hashgacha process firsthand so I could better explain them to Israelis who may be less familiar with the OU and the products it certifies,” he says.
A visit to a large Pennsylvania processor of canned and frozen vegetables was particularly illuminating.
“Some might ask, ‘What could be wrong with canned vegetables that are edible raw?’” Rabbi Lewin says. “I knew there could be kashrus concerns, but the visit allowed me to see those issues in real time.”
For Gurfinkiel, the experience reinforced a lesson that transcends geography.
“The greatest lesson I took home is that kashrus is not just about checking ingredients or putting a symbol on a product,” he says. “Behind it are halachic knowledge, attention to detail, and a deep commitment to the community. Programs like ASK OU show that you can come from a small Jewish community in Poland and still learn from, contribute to, and be part of a much larger global conversation about kashrus.”
OU Kosher is now exploring opportunities to bring ASK OU programming to South America, Europe, and Israel.
“Our participants truly reflected the wonderful tapestry of Orthodox communities around the world,” says Rabbi Eleff. “Food may bring people together, but kashrus unites Klal Yisrael.”
**To bring ASK OU to your community, contact OU Kosher Community Relations at 212-613-0602 or [email protected]
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Towards the end of Parshas Nitzavim, there are twenty Psukim within which the Torah refers to the Brachos and Klalos, which were just delivered on Har Grizim and Har Eival, in a multitude of different ways. First, Hashem tells us that after all the Brachos and Klalos have befallen us and we are in Galus, we shall once again return to him and he will bring us back to the land of our fathers. (Netzavim 30:1-5) Next, Hashem says that “today he has set before us the life and the good and death and evil.” (30:15). Finally, Hashem says that he is bringing the heavens and earth as witnesses that he has indeed set before us “life and death and blessings and curse”. (30:19). Why does the Torah alternate between blessings and curse, life and death and good and evil?
As with many such instances of subtle word changes in the Torah, context is critical to our understanding. At the beginning of the Perek, the Torah is generically referring back to the Brachos and Klalos which had just been given to Klal Yisroel on the two mountains. Hence, they are simply referred to as the “Brachos and Klalos.” The second reference to “life and good and death and evil” come after Hashem tells us that the Mitzvos are “close to us” and “in our mouths and hearts”. (30:14) That we should not think that returning to Him is difficult, on the contrary the Torah is Lo Bashamayim, it is here, in our world, with us. Hashem wants us to understand that the Brachos and Klallos are not mere consequences of certain actions. Rather, that they are much more, they represent a life of good or in the alternative Challila, death and evil. Hashem wants us to choose to have a life that is good.
Finally, Hashem tells us that he is calling the Heavens and Earth as witnesses – that he has placed before us “life and death” in the form of “Brachos and Klallos”, in order that we should choose life. (30:19). Since the Heavens and Earth are to act as “witnesses”, it is necessary that they not only warn us to act in the ways prescribed by the Torah, but for the purpose of Eidus, they must also warn us of the potential punishment if we do not listen. (Sanhedrin 40B) Accordingly, it is most necessary to tell us that the consequences are “life or death”
The Torah tells us that ultimately, we will do both and enjoy the Brachos and endure the Klallos. Yet it also makes clear that afterward we will find the Torah in our hearts and return to Hashem. Over the centuries of the current Galus, we have seen the Torah’s words come to fruition. We have suffered the Klalos, most recently in World War II, and begun to see Hashem’s promise of allowing us to return to our land over the last 70 years. The Torah makes it very clear what we must do so as to capitalize on this beginning. As we approach the Yom Norayim, let us do our part to see that the Geula is brought in it’s entirety, by following in Hashem’s ways. The Heavens and Earth are watching. Let us heed their warnings and choose to have lives that are good.
[.jpg)](https://baltimorejewishlife.com/pdfs/508 Nitzavim Vayeilech (1).pdf)
Agra D’Pirka is excited to announce a special Labor Day program in Baltimore featuring the Ziditchover Rebbe, Harav Yissocher Dov Eichenstein, shlit”a, and Rabbi Boruch Fried, of The Bais HaVaad Halacha Center in Lakewood. The Monday, September 7th event will take place at Khal Ahavas Yisroel Tzemach Tzedek (KYATT), 6811 Park Heights Avenue in Baltimore.
At 10:30 a.m., Rabbi Fried, who is also the Yorucho content editor, will speak about “Poaching Employees”, “Head Hunting”, and “Soliciting Other People’s Cleaning Help”. At 11:30 a.m., The Ziditchover Rebbe will present “Divrei Chizuk: Preparing for the Yom Hadin”.
Agra D’Pirka founder Ezra Klein notes, “This is a very busy week for Agra D’Pirka. We started a new program in the Five Towns of New York City. It was very well received with close to 40 people attending the first two days of shiurim. This is in addition to planning the special September 7 holiday program and the special selichos program for several locations. Agra D’Pirka is there to fill gaps in Torah learning for the Jewish public.”
Agra D’Pirka Queens special Labor Day programming will include Rav Noach Isaac Oelbaum, shlit”a, Mora D'Asra of Khal Nachlas Yitzchok, who will speak on the topic of “Preparing for Rosh Hashanah”. In Flatbush, Rabbi Eliezer Dovid Rappaport and Rav Aharon Kahn, shlit”a, Rav of Knesses Bais Avigdor and Agra D’Pirka’s Moreh Derech, will be the featured speakers. In Miami Beach, “Yoma d’Kallah: an immersive day of learning” will take place at the Miami Community Kollel. That program will feature Rabbi Ari Marburger, who serves as a dayan for the Bais Din Maysharim of Lakewood, and Rabbi Alexander Charlop, Morah d’Asra of Congregation Zichron Chaim, in Cleveland. A special program is also planned for Agra D’Pirka’s newest location in the Five Towns, at Young Israel Lawrence-Cedarhurst.
Prior to Labor Day, Agra D’Pirka will be holding special Selichus shiurim, including one in Queens, at Congregation Nachlas Yitzchak on motzei Shabbos, September 5. At 10:30 a.m., Rabbi Aharon Kahn is scheduled to speak, followed by Rav Noach Isaac Oelbaum at 11:30 a.m.
Rav Aharon Kahn reminisces, “Agra D’Pirka began as a simple, hopeful idea: to create a sacred space where people could spend their day immersed in Torah, supported, comfortable, and surrounded by genuine camaraderie. Eighteen years later, that dream has matured into a vibrant, beloved program that enriches the lives of thousands. Although it was originally envisioned with senior citizens in mind, Agra D’Pirka has become a home for anyone who wants to learn. Shiurim of substance, chavrusas, breakfasts, snacks, and a warm, respectful environment all come together to form a place where Torah study feels natural, joyful, and sustaining. It all began in our shul.”
[](https://baltimorejewishlife.com/pdfs/Agra Labor Day 26 Balt.pdf)
Baltimore, MD – September 3, 2026 - BJL wishes a hearty Mazel Tov to Mr. and Mrs. Alex Berlin on the birth of a baby girl.
!יה"ר שיזכו לגדלה לתורה לחופה ולמעשים טובים. אמן
Baltimore, MD - September 2, 2026 - BJL wishes a hearty Mazel Tov to Yitzi Bursztyn and Miriam Roness (Rochester) on their engagement.
Mazel Tov to the parents Rabbi Raphoel & Kayla Schochet!
!יה"ר שיזכו לבנות בית נאמן בישראל. אמן
Baltimore, MD – September 2, 2026 - BJL wishes a hearty Mazel Tov to Yaakov and Bracha Rappaport on the birth of a daughter**.**
Mazel Tov to the grandparents Rabbi Moshe & Tova Rappaport!
יה"ר שיזכו לגדל בנם לתורה, לחופה, ולמעשים טובים. אמן!
Baltimore, MD - September 2, 2026 - BJL wishes a hearty Mazel Tov to Yisroel Meir Abrahams and Ahuva Bacharach on their engagement.
Mazel tov to the parents Rabbi Mordechai and Chani Abrahams, and Rabbi Donny and Dina Bacharach and mazel tov to grandparents Rabbi Aryeh and Bracha Goetz, and Dr. Moshe and Gail Bacharach.
!יה"ר שיזכו לבנות בית נאמן בישראל. אמן
Baltimore, MD – September 2, 2026 - BJL wishes a hearty Mazel Tov to Rabbi Moshe and Malkie Sandhaus on the birth of a daughter**.**
יה"ר שיזכו לגדל בנם לתורה, לחופה, ולמעשים טובים. אמן!
Baltimore, MD - September 2, 2026 - Today is the second day of school, at least for me. Some of our children and Mechanchim have already been in school for over two weeks. It is also a milestone year for me in chinuch that I still can’t believe I’ve reached, and it’s a bit unreal to ponder as to where the time has gone. I wake up at the crack of dawn, literally before Olos HaShachar, and hence I write this. I also go to bed quite early now because teaching preschool is extremely physically exhausting at the beginning of the year. I feel like my students who shared with me yesterday, on the first day, that they too woke up when it was still dark. My son also starts his day early as well as he has to catch the bus to Yeshiva (of Greater Washington) that leaves from BJSZ before 7. And so it goes, a new year, new schedules, and juggling once again after a glorious summer in the rhythm of our lives. It is the twentieth day of Elul. In ten days, we will be in shul davening for all good things as we greet, by the grace of G-d, another Year. It is an awesome thought and a bit unnerving as well. Rosh Hashanah is literally around the corner. You, or at least I, feel it in the early morning air. While it hasn’t been quite crisp and fresh yet, it is September in muggy Baltimore ya’ know, there is still that feeling with the loud chirping of the crickets, and the occasional nip, that the seasons are changing, and Something is about to change as well. We pray that it is for only good things. As a teacher, there hasn’t been much time for introspection. I have been in my classroom, “making Pesach,” schlepping furniture, setting up and freshening up for my new students. My head is in what projects need to be cut out and when are we doing what, and beginning the long process of molding children. I have not cooked nor baked, with barely any time to think of a menu, however I did appreciate those long teacher meetings for giving me an opportunity for that. And still, I am greeting the King in the Field in my own way. There is nothing like teaching the concepts of Elul and Rosh Hashanah and the other Yomim Tovim throughout the year that gets you in the state of mind for that upcoming Chag or Moed. My profession, and gratefully so, naturally allows for Shloshim Yom Kodem HaChag as I teach the children, prepare the projects etc., that gets me in that state of mind. I imagine it is this way for the other people of our Anatevka town of Baltimore, whether they are the butcher, the baker, and the candlestick-seller, as other people (not myself) are crowding the stores for their yom tov needs. Rosh Hashanah is indeed coming. My family experiences Elul even more so. We have Yahrtzheit for my father, on the first day, and my grandmother on the second day. Ten days later is my grandfather’s. It is a heavy time of year to say the least. For my mother, my brother and myself, Mi Yichye U’Mi Yamus is not a theoretical concept but a real one, very much so. We pray in their memory and zechus for another Happy Healthy Year for ourselves for our families, for the Jewish People, and for the whole wide world.
Wishing all of us a Shana Tova as sweet as honey.
L’Illuy Nishmas Avi Yaakov Mordechai Ben Yitzchok Tzvi
L’Iluy Nishamas Daisy Bas Emma
Baltimore, MD – September 2, 2026 - The talmidim and staff of Yeshivas Toras Simcha were privileged to welcome HaRav Avrohom HaLevi Schorr Shlita for a special visit today, as the Yeshiva prepares for the upcoming Yamim Noraim.
Rav Schorr addressed the talmidim about Rosh Hashanah, sharing insights into the significance of reciting the bracha of Shehechiyanu and focusing on the importance of emes. He explained the close connection between living with truth and the judgment each person faces on Rosh Hashanah.
During the visit, Rav Schorr asked the talmidim to join him in a heartfelt song. The room came alive as the talmidim enthusiastically sang “Vezakeini,” creating a meaningful and memorable moment together with the Rav.
Following his remarks, Rav Schorr personally greeted each of the middle school talmidim, shaking each boy’s hand and giving him an individual bracha.
The special visit provided the talmidim with an uplifting opportunity to hear words of Torah and chizuk as they approach Rosh Hashanah, leaving them with a powerful message of emes, personal growth, and preparation for the year ahead.
Baltimore, MD - September 1, 2026 - (BJL) STAR-K has issued the following Yoshon update for consumers:
► Flour – Consumers should start checking dates. Lists will be updated in next few days. Any flour produced before 8/24 is Yoshon.
► Fresh baked goods – Yoshon until Erev Rosh Hashana (September 11).
► Pasta – Anything with a production code Sept. 9, 2026 or earlier is Yoshon.
► Italian Pasta (produced in Italy) – Yoshon at least until after Sukkos.
► All Other Wheat Products (cookies, crackers, bread crumbs, etc.) – can be considered Yoshon until after Sukkos. Further updates/lists before then.
► Oat Flour – with a production code before 8/24/26 is Yoshon.
► All Other Oat Products (including oatmeal, oat milk, etc.) – Yoshon at least until after Sukkos.
► Can be assumed Yoshon at least until Rosh Hashana. Will update before then.
For ongoing updates, please visit: https://www.star-k.org/articles/yoshon/4123/yoshon-pasyisroel-updates/
Parshat Nitzavim opens with the entire nation gathered before Moshe Rabeinu as he prepares them to enter yet another brit with Hashem. By this stage, we have already encountered numerous covenants, most recently in the tochachah of Ki Tavo, whose concluding pasuk explicitly describes it as a brit:
אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה לִכְרֹת אֶת בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב.
“These are the words of the covenant that Hashem commanded Moshe to establish with the children of Israel in the land of Moav, in addition to the covenant He had made with them at Chorev.”
Why, then, does Moshe introduce yet another brit in Parshat Nitzavim? What does this covenant add to those that preceded it?
Building a Society of Areivut
One important added feature of the brit of Nitzavim is areivut, mutual responsibility for other Jews. On the doorstep of Eretz Yisrael, Moshe emphasizes that religious responsibility can no longer remain purely individual. We are accountable not only for our own behavior but, in some sense, for one another. Chazal teach that this principle of areivut would become fully operative after we crossed the Jordan and accepted the covenant at Har Gerizim and Har Eival.
This shift was closely connected to the transition from desert existence to life in Eretz Yisrael. Under desert conditions, it was difficult to demand sustained communal responsibility. We did not yet live in permanent communities or inhabit a stable social structure. Our lives were transient, and even our most basic physical needs were supplied directly by Hashem. Food descended from Heaven, water was miraculously provided, and the protective clouds surrounded us. There was less need, and perhaps less opportunity, for us to build the structures of collective responsibility that ordinary national life requires. The desert did not yet require Jews to construct and sustain an enduring society together; Eretz Yisrael would.
Entering Eretz Yisrael changed the nature of Jewish life. We were no longer merely traveling together; we were now responsible for building a society together. We were about to become a settled society, divided into shevatim and communities, cultivating land, building cities, and constructing a shared religious and social culture. Under these conditions, areivut became both possible and necessary.
An individual's religious responsibility now extended far beyond his own two feet. Everyone now bore some responsibility for the collective commons: what our society would look like, what values it would embody, and what kind of religious and moral atmosphere it would create.
A Jew cannot bury his head in the sand and concern himself only with his own private religious space. Living as part of a Jewish society means assuming responsibility for the spiritual and material welfare of other Jews. The brit of Nitzavim prepares us for an enlarged religious identity: we serve Hashem not only as individuals, but as members of a people whose lives are bound to one another.
Areivut in Exile
And then we left Israel. Twice. We did not merely leave; we became scattered across the world. With the loss of sovereignty, areivut did not disappear, but its scope and expression changed. We continued to assume responsibility for fellow Jews, often with extraordinary devotion, but that responsibility was generally concentrated within the communities in which we lived. What largely disappeared was the broader national form of areivut: the ability to shape an entire Jewish public sphere, defend Jews through sovereign power, and assume responsibility for the collective Jewish future.
Halachically, areivut continued to demand that we assist others in the performance of mitzvot when they could not perform them themselves. We blow shofar for those who do not know how to blow on their own. Jewish communities also developed extensive systems of charity, education, and mutual assistance. Yet all of these operated within the constraints of exile. We could care for other Jews, but we could not exercise the full national areivut that becomes possible when the Jewish people live together as a sovereign society in their own land.
Restoring National Areivut
Now we have returned to a sovereign Jewish state, and once again we are renewing the broader and more sweeping form of areivut. As a state, it is our responsibility to protect and defend the interests of every Jew. The State of Israel is not merely a state for its citizens. It carries responsibility for the welfare of Jews everywhere.
That responsibility can span years and even decades. Over the past few months, the IDF identified the burial sites of two soldiers who were killed in the War of Independence nearly 78 years ago. More recently, the remains of Yehuda Katz, a soldier killed fighting Syrian forces in Lebanon more than forty years ago, were recovered and brought to burial in Israel. These efforts reflect a refusal to abandon responsibility simply because time has passed. We share a sacred bond that obligates us to care for every Jew, in life and even in death, even when fulfilling that responsibility takes decades. This is the ethos of areivut upon which Jewish life is built and upon which the Jewish state must be built.
Areivut Across Generations
Over the past few years, we have realized an even broader form of areivut. Not just areivut toward a fellow Jew in the shtetl, helping him perform a mitzvah or assisting him materially. Not just areivut toward every Jew wherever he may live, even decades after his death. We also carry an areivut toward Jewish history. We have been chosen to participate in the renewal of Jewish sovereignty, and we feel a historical responsibility to defend this country and advance the arc of Jewish history.
Historical responsibility also runs in the other direction. We feel a tremendous obligation to fight this intense and protracted war so that, hopefully, future generations will not have to endure events like October 7th. We are willing to sacrifice our own personal needs and comforts because we feel areivut toward generations we have never met and will never meet.
This is part of our Jewish calling: to live a life of areivut and responsibility. Areivut adds depth and resonance to life. Without responsibilities beyond the self, life shrinks into personal welfare and personal comfort. When we live for others, and even more so when we live for a larger historical calling, our lives acquire deeper and more panoramic meaning. We become part of something much larger than ourselves. To live as part of something larger is to live with areivut.
The Tension of Areivut
Yet areivut in the modern Jewish state can also become complicated. If we feel responsible for the spiritual welfare of other Jews, we cannot simply regard their religious choices as none of our concern. Areivut naturally creates an impulse to persuade others of the values we believe in. It also pushes us, on a national level, to shape the public character of Israel according to those values. Both instincts are fundamentally healthy. They reflect genuine investment in other Jews and concern for the religious and moral character of Jewish society. An attitude of live and let live can easily slide into indifference. Yet that same sense of responsibility can also lead us to become aggressive in persuading others, dismissive of choices different from our own, or too forceful in imposing religious standards on parts of society that may not be interested in or ready for them. Sincere areivut can sometimes express itself in ways that undermine the very Jewish values it seeks to advance.
The Limits of Areivut
The Torah encodes the mitzvah of areivut in a very intriguing manner:
הַנִּסְתָּרֹת לַה׳ אֱלֹקֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת.
“The hidden matters belong to Hashem our God, while the revealed matters belong to us and to our children forever, to fulfill all the words of this Torah.”
By exempting us from responsibility for the hidden lives of others, which Hashem alone sees and judges, the Torah implicitly charges us with responsibility for the public commons and for behavior that is visible to us.
But there is a deeper message. The phrase הנסתרות לה' אלוקינו suggests that every person possesses a private realm of nistarot, known fully only to Hashem. We can never completely understand that private world, and issuing snap judgments about other people’s religious lives fails to respect its complexity. Even when we are convinced of certain religious values, areivut does not give us unlimited license to intrude into another person’s private spiritual world. Some aspects of religious life remain between the individual and Hashem.
There is, however, a second and different limitation, also implicit in the phrase הנסתרות לה' אלוקינו. Even in areas where we legitimately seek to influence others or shape the public character of Jewish society, we must ask how certain we can be that our own hashkafah is the only correct one. The first limitation concerns the boundaries of another person’s private religious life. This second limitation concerns the boundaries of our own certainty. If certain questions belong, at least partially, to the realm of nistarot, their very designation as “hidden” should temper our confidence that we fully understand them. Something as nuanced as hashkafah may demand conviction, but it should also leave room for humility about whether our approach is the only legitimate one.
Ideological Humility
If Elul is a month of humility, that humility must include ideological humility. Each of us must find the approach to Judaism that best enables our avodat Hashem and we should hold our convictions seriously. But we should be extremely cautious before assuming that every question of hashkafah belongs to the realm of niglot, where our obligation of areivut authorizes us to impose our own convictions upon others. The deeper our sense of areivut, the more humility it demands.
The writer is a rabbi and educator at Yeshivat Har Etzion (Gush). Find his latest book, Reclaiming Redemption, Vol. II: Faith, Identity, Peoplehood, and the Storms of War, at mtaraginbooks.com.
Baltimore, MD – August 31, 2026 - BJL regrets to inform the community of the petira of Ruth Langbaum, a"h, father of Sharon Englander, Chani Greenblatt, and Mike Langbaum.
Sharon Englander, is sitting shiva (through Sunday morning) at 6605 Park Heights Ave. Apt #D1, Baltimore, MD 21215.
Chani Greenblatt and Mike Langbaum are sitting shiva in Israel; Pitum Haketoret 28/1, Efrat.
בלע המות לנצח
[](https://baltimorejewishlife.com/pdfs/rosh hashanah specials.pdf)
[](https://baltimorejewishlife.com/pdfs/rosh hashanah specials.pdf)
[](https://baltimorejewishlife.com/pdfs/rosh hashanah specials.pdf)
[](https://baltimorejewishlife.com/pdfs/rosh hashanah specials.pdf)
Baltimore, MD – August 31, 2026 - On Sunday August 30, 2006, volunteers with the Jewish Cemetery Association of Baltimore came together for a Cemetery Cleanup Day, dedicating their time and effort to maintaining and preserving local Jewish cemeteries.
At Hebrew Friendship Cemetery, Steve Venick, Jeremy Diamond, Jeff Karlin, Fred Peterson, David Antwerpen, and Mendel Davis joined together for the cleanup effort. Additional volunteers spent the day working at the German Hill Road Cemetery.
These cleanup days are held several times throughout the year and include a variety of hands-on projects aimed at preserving the dignity and appearance of the cemeteries. Volunteers assist with general cleanup, cleaning headstones, and repairing and resetting headstones that have fallen over.
The effort is part of the broader work of the Jewish Cemetery Association of Baltimore, whose mission is to provide for the ongoing, efficient, and effective care and leadership of Jewish cemeteries throughout the Baltimore area.
Maintaining these sacred grounds is an important communal responsibility and an enduring act of kavod hameis. Through its ongoing management and these volunteer cleanup days, the Association helps ensure that Baltimore’s Jewish cemeteries and the resting places of generations past continue to be cared for with dignity and respect.
Baltimore, MD – August, 30, 2026 - BJL regrets to inform the community of the petira of Refoel Avraham Meir Rosenthal, z"l, brother of Devorah Kapenstein of Baltimore.
The levaya will take place today in New York. The kevura will take place in Israel.
Shiva will be observed in Baltimore. Details to follow.
בלע המות לנצח
Baltimore, MD – August 30, 2026 - BJL regrets to inform the community of the petira of Ben Tzion Cohen, a"h, father of Jeff (Tzipora) Cohen, Cindy (Chaim) Reinman, Surie (Moshe) Lehmann, and Bracha (Shmuel Yaakov) Sauer.
The levaya will take place today, Sunday 8/30/26, at 4:00 a.m. at Sol Levinson, 8900 Reisterstown Rd, Pikesville, MD 21208
בלע המות לנצח
Carasso Sells Nearly Half of the Apartments at Its Derech Bethlehem St Residential Development - an outstanding number in the current market
Approximately 150 of the 309 apartments offered for sale at the Carasso Nia project have sold within roughly a year and a half. The company points to strong demand from English-speaking Israelis and North Americans ranging from Teaneck , Toronto and five towns to Baltimore and other modern-orthodox communities. The project’s proximity to Baka, Arnona, Talpiot and two Jerusalem Light Rail lines, as well as the high standard down to every meticulous detail, are primary drivers of the exceptional pace of sales.
Even as Jerusalem’s residential real estate market faces a slowdown in transaction activity, some projects continue to achieve an unusually strong sales pace. Beyond all expectations, Carasso has sold approximately 150 apartments to date at Carasso Nia, the residential development at 128 Bethlehem Road in Jerusalem - nearly half of the 309 apartments offered for sale within the complex. This exceptional percentage points to a high trust level, as well as unique features marking Carasso Nia as the ideal place to invest in.
The sales were completed over approximately a year and a half since the project was first launched, a pace the company attributes to a combination of the project’s location, the ongoing development of southern Jerusalem, and strong demand from buyers drawn to the Baka, Arnona and German Colony neighborhoods.
One prominent characteristic of the project’s buyer profile is the high proportion of English-speaking Israelis and Jews residing in North America. According to the company, for some buyers, purchasing an apartment represents more than simply acquiring a home or an investment. It is a choice to live in an area where established English-speaking communities already exist, alongside the chance to join a neighborhood with a strong sense of community and a longstanding tradition of attracting English-speaking residents and new Olim, offering an optimal cultural and environmental climate.
Carasso also identifies an investment component in buyers’ decisions due to the expected rise in value, which makes Nia the perfect investment as an asset or future home. Southern Jerusalem - and particularly Derech Bethlehem St. and Talpiot areas is expected to undergo significant urban transformation in the coming few years, driven in part by new developments, urban renewal projects and the expansion of mass-transit infrastructure.
"The success of sales at the project, particularly in light of the current state of Jerusalem’s residential market, stems first and foremost from the many advantages it offers its residents, as well as the project’s level of stability compared with similar developments in the surrounding area,” says Dudi Dvir, Head of Sales department at Carasso.
He adds:
"The project offers a central location and a complete, high-quality residential experience, together with its proximity to Baka and Arnona, the revitalizing Talpiot neighborhood, and two Light Rail routes. Buyers recognize that the future of Jerusalem’s urban and real estate development lies in this area, and they are choosing to secure their place at the heart of Jerusalem’s new center.”
*Four Buildings, a 33-Story Tower and a Rooftop Overlooking the City*
The Carasso Nia project consists of four buildings: a central 33-story tower and three additional buildings ranging from 14 to 15 stories. The complex is being developed as a mixed-use project combining residential units, commercial space and public areas.
The development will include approximately 2,000 square meters of commercial and public space, as well as an approximately 400 sqm rooftop level above the commercial building, expected to offer panoramic views of Jerusalem.
*Betting on the Future of Southern Jerusalem*
At the midst of the project, a private landscaped park will be created for residents, featuring playground and sports facilities. The complex will also include a fitness center and a residents’ club.
One of the project’s key assets lies in its location. In recent years, Derech Bethlehem St. has emerged as one of the most compelling corridors in southern Jerusalem, connecting established residential neighborhoods with the new development zones of Talpiot.
The project is located close to Talpiot’s shopping and employment centers, and Baka and Arnona neighborhoods, the German Colony and the First Station complex.
The future Blue Line and Purple Line of the Jerusalem Light Rail are also planned to run nearby. At the same time, the project benefits from convenient access to major thoroughfares, including Hebron Road and Begin Road.
For Carasso, selling nearly half of the available inventory at this stage is a strong indication that even in a slower market, projects that successfully combine location, transportation, community and a distinctive residential plan continue to attract buyers. And in Jerusalem, an increasingly significant share of those buyers is coming from precisely where the market is seeing growing momentum: English-speaking communities in Israel and North America.
Interested in learning more about the project that may be your perfect fit?
Contact us >>>>
This week we read the Admonition, the slew of curses that will befall our nation if we do not adhere to the Torah.
The total number of curses enumerated is oddly listed in Midrash as being 'one hundred less two'.
The Kli Yakar explains this anomaly by observing that there are ninety-eight curses clearly defined among the verses, and two that are not exactly described.
Also, the Lord will bring upon you every disease and plague that are, לא כתוב — not written in this ספר תורה —Torah scroll, to destroy you. (דברים כח סא)
The nature of the disease and plague is not specified, in contrast with the other ninety-eight consequences which are clearly detailed.
Why is this significant?
More intriguing is the Torah depicting these troubles as 'not being written in the Torah'. Is a general allusion, and a warning, to an undescribed affliction any worse than the threat of ones which are known?
Rav Mottel Pogramonsky, a remarkable Lithuanian Torah scholar, fiery personality, and legendary influencer during the war years, who inspired many students of Torah, through his impassioned shmuessen, to maintain their steadfast adherence to Torah study and faith in those most challenging of times.
One day he entered the Bais Medrash of Telshe — which had been relocated to the town of Shidlova due to the war, which was filled with students who, despite the dark clouds hovering over them, were deeply engaged in learning — feeling compelled to share a thought that had just occurred to him.
There had recently been reports of horrible and unimaginable cruelty the Nazis were foisting upon the Jews, and the sense of seeming impending doom for the entire Jewish nation was palpable.
He began by quoting this very verse pondering the implication of its assertion that these punishments are ones not 'written in the Torah'. Firstly, he posed, now that it is mentioned here, isn't that now in effect recorded for posterity in the Torah?
He then explained that this notion of curses 'written in the Sefer Torah' is emphasizing that anything that becomes part and parcel of the 'written word' — is Torah itself.
Torah is eternal and the curses enumerated in the Torah intended to draw our attention back to serving G-d are guaranteed to succeed in bringing us back and the Jewish nation to survive. We will have to endure suffering but are equally assured we will continue for eternity.
However, when we face unbearable suffering which impends our total eradication as a nation — that cannot be categorized as 'Torah'. G-d has assured us He will never abolish us. He went on to assure them that when our enemies seem to be near bringing us to extinction, that is the greatest evidence that their end is inevitable and hopefully near!
I discovered in the Sefer Tikkun Olam — authored by Rav Alter Chaim Levinson, a prominent pre-war rabbinic figure and communal activist who devoted himself tirelessly in promoting the honor of Hashem, who studied in his youth under the famed Reb Tzadok Hakohen of Lublin, and rubbed shoulders with the greatest spiritual figures of his time — a penetrating and eye-opening explanation of this verse that takes Rav Pogromonsky's yesod a giant step further.
He quotes this idea as he heard it from חכם אחד — one wise man.
This Sage opened with the query as to why is the nature of the disease and affliction left vague?
He then went on to describe the challenges of his times. The pursuit of all sorts of pleasures that became available to the masses, going on to discuss theaters, entertainment, the indulging in every new fad and taste. He also notes being enamored with fashionable and expensive clothing. May I note that this was in the early twentieth century, the 20's and the 30's.
With the acquiring of their wants, they continued to pursue something new and exciting. With each new conquest they thirsted for more in an endless cycle of satisfying their current desires but never truly satisfied.
It is for this reason the Torah lacked a description for this ailment, firstly, since it was endless in its infectious pursuit of empty and new distractions, and secondly, because it was not devised by G-d, but rather an invention of a disease of man's own making.
When the Torah outlines its prescription of punishments as a cure for our sins, it is the written truth of Torah, guaranteed to bring about the truth of its message, wooing us back to embrace G-d through a process of punishment and repentance.
But when the malady is produced in the labs of human weakness that seek to placate our thirst for spirituality and authenticity, through artificial 'pills' that mimic satiation, the Torah provides no course.
Only man alone can stop this epidemic by waking up to reality, leaving behind his illusory world of pleasures.
Inevitably G-d will save us as He promised we would never be totally wiped out. We can wait for the Moshiach who in an instant will reveal the true reality of life we refused to see. Or we can awaken on our own and save ourselves from this painful disease.
The Talmud relates that initially the noblemen of Rome would keep an image imprinted on a seal by their beds and copulate opposite that image, so that they would beget children of similar beauty. After the destruction of the Temple, they would bring Jewish children, tie them to the foot of their beds, and copulate across from them, because they were so handsome, hoping it would produce a child of similar beauty.
It is related that it once happened that they did this to two children, and one of them said to the other: Where is this affliction written in the Torah? The other said to him: As it is written: “Also every sickness, and every plague, which is not written in the book of this Torah” The first one said: How far am I in my studies from this, i.e., how much more would I have had to learn in order to reach this verse? The other said: Had you gone on one and a half columns, you would have reached this. The first child said to the other: Had I reached this verse, I would not have needed you, as I would have known on my own that the verse was speaking about this.
The Romans saw the world in its most superficial sense — as a place of pleasure and personal opportunity. They see beautiful Jewish children, foolishly thinking they possess great genes, and it has nothing to do with their inner radiance and inspired souls, living a life of purity and deepest values. These beasts of instincts, crassly 'tie' these children to their beds — representing their most carnal instincts, treating these pure souls like inanimate objects to gratify their shallow desires. (גיטין נח.)
Despite being degraded and exposed to such a shameless act, they maintain their dignity seeing their status as a fulfilment of the Torah's description of what we might have to endure as a nation.
His dear friend not having yet reached that verse, nevertheless instinctively understood his mission to preserve his nobility, and proudly — not arrogantly — assures his friend that even without the verse's intended encouragement, he knew to remain mindful of his elevated stature, even in this most depraved moment of exposure.
In the illusory world of desires and wants, the crazed drive for new innovations of craving and satisfaction, the path to oblivion is inevitable. This is the planet the nation of Edom and its cohorts occupy and are quickly heading towards the cliff and doom.
We can still wake up, reminding ourselves of the beauty within us, that was breathed into our nostrils at Creation from G-d Himself, and slough off our wanton desires.
The Baal HaTurim says we blow one hundred sounds of the Shofar on Rosh Hashana to ward off the one hundred curses enumerated in the Admonition.
It is time to wake up to the music. It is time to wake up to reality.
באהבה,
צבי יהודה טייכמאן
Baltimore, MD – August 28, 2026 - An individual was arrested early Friday morning following an attempted break-in at a home on the 3700 block of Bancroft Road in the Fallstaff area, according to Baltimore Shomrim.
Shomrim received a call from a homeowner reporting that someone was attempting to break into the residence. The homeowner was instructed to also call 911 as Shomrim units responded to the area.
Shomrim units arrived within approximately 90 seconds and observed an individual emerging from behind homes in the area. Units followed the individual while additional information provided by the homeowner confirmed that he matched the description of the person involved in the attempted break-in.
As Baltimore Police Department officers arrived, the individual entered nearby backyards and was temporarily lost from sight. Shomrim members and BPD officers canvassed the surrounding area and located him approximately one block away. Shomrim directed police to his location, where officers detained the individual.
Police subsequently reviewed information and video footage that Shomrim had received from the homeowner. After consulting with a supervisor, officers placed the individual under arrest.
Shomrim is asking residents in the area to check their security cameras for additional footage. Anyone with video showing the individual breaking into or attempting to break into a home is asked to send it to [email protected], preferably, or via WhatsApp at 410-358-9999. Residents should include the date, time, and address so the footage can be forwarded to BPD.
Shomrim reminds community members to remain aware of their surroundings and stay vigilant. Anyone who observes suspicious activity or witnesses a crime should immediately call 911 and Shomrim at 410-358-9999
Baltimore, MD – August 28, 2026 - BJL wishes a hearty Mazel Tov to Yitzy & Stephanie Halon on the birth of a son.
!יה"ר שיזכו לגדל בנם לתורה, לחופה, ולמעשים טובים. אמן
Baltimore, MD – August 27, 2026 - After nine years of bringing comfort, companionship, and plenty of smiles to residents and staff at Levindale Hebrew Geriatric Center and Hospital, one of the facility’s most beloved “employees” is officially retiring.
Bear, a 15-year-old Pomeranian-Chihuahua mix, will be honored Friday with a special retirement celebration recognizing nearly a decade spent making his rounds through Levindale’s halls, visiting residents, attending events, and providing a furry source of friendship to those around him.
Bear first began coming to Levindale nine years ago with his owner, Therapeutic Recreation Manager Amanda Wittlesberger, when she was working as a floor therapist. Bear would accompany her during patient treatments and, when Wittlesberger later became a recreation manager, he naturally became her sidekick at resident activities and throughout the facility.
According to Wittlesberger, Bear never needed formal training for his role. He simply loved people and loved coming to work. Residents came to look forward to his visits, particularly when Bear would curl up beside them for a nap or stop by in search of a treat. Staff regularly heard residents asking, “How’s Bear? Is he here today?”
Apparently, the feeling was mutual. Bear enjoyed going to Levindale so much that on days when he was supposed to stay home, he would sometimes try to sneak out the door and jump into the car.
As Bear grew older, he eventually lost his vision and hearing. Yet after so many years at Levindale, he still knows the facility well enough to navigate its familiar halls, always with what Wittlesberger describes as a smile on his face.
Levindale is a pet-friendly community that embraces the Eden Alternative philosophy, which recognizes the role animals and companionship can play in improving the quality of life for older adults. For residents and staff who have grown accustomed to Bear’s presence, his retirement is understandably bittersweet.
Fortunately, Bear has already begun training his successor, at least informally. His “little (big) sister,” Magnolia, affectionately known as Maggie, is an 8-month-old Great Pyrenees who recently began accompanying Wittlesberger to work. Maggie will be on hand to help celebrate Bear as he passes the torch to the next generation.
Bear’s retirement party will take place Friday, August 28, at 3:00 p.m. at Levindale Hebrew Geriatric Center and Hospital, 2434 W. Belvedere Avenue in Baltimore. The celebration will feature some of Bear’s favorite foods, including beef hot dogs, popcorn, and chips, along with dog-themed decorations, a handmade doghouse, and a special portrait honoring his nine years of service.
Please contact Theodosha Hayes, 443-425-6324, [email protected] if you plan to attend.
Baltimore, MD – Aug. 27, 2026 – With great simcha, Chofetz Chaim-Adath B'nei Israel Congregation, widely known throughout Baltimore as “The Adas,” is pleased to welcome Rabbi Yisroel Meir Lebovits as Assistant Rav of the Kehillah.
Rabbi Lebovits will join the rabbinic leadership of the historic kehillah alongside its current Mora D’Asra, Rabbi Shlomo Naiman, as The Adas continues its longstanding mission of Torah, tefillah, and service to Baltimore’s Orthodox community.
The appointment adds a new chapter to the illustrious history of one of Baltimore’s longstanding kehillos. Chofetz Chaim-Adath B'nei Israel Congregation was formed around 1960 through the merger of two earlier congregations, Chofetz Chaim, founded in 1934, and Adath B'nei Israel, which dates back to 1919-1920. In 1993, the congregation moved to its current home at 5915 Park Heights Avenue, where it has continued to grow and serve generations of Baltimore families.
The Kehillah will formally welcome Rabbi Lebovits and his family on Shabbos Parshas Nitzavim-Vayelech, שבת פרשת נצבים־וילך, September 5. Shacharis will begin at 8:30 a.m., followed by a Gala Kiddush in celebration of this special milestone.
The appointment of Rabbi Lebovits represents both a continuation of The Adas’ rich mesorah and an investment in its continued growth for the years ahead.
Baltimore, MD – August 27, 2026 - Yeshivas Toras Simcha welcomed its Talmidim back to school this week, beginning another year of Torah, learning, growth, and friendship.
The excitement of a new school year could be felt throughout the Yeshiva as Talmidim reunited with friends and Rebbeim and returned to their classrooms and Sedorim. After the summer break, the familiar sounds of Torah and Tefillah once again filled the halls.
The opening days of school bring with them a special energy and sense of possibility. New classes, new goals, and new opportunities for growth await as the Talmidim settle back into their daily routines.
The Rebbeim and staff of Yeshivas Toras Simcha look forward to building upon the accomplishments of previous years while providing each Talmid with the warmth, guidance, and Chinuch to help him thrive.
BJL wishes the entire Yeshivas Toras Simcha family a year filled with continued growth, accomplishment, and tremendous Hatzlachah
Baltimore, MD – August 27, 2026 - Torah Institute welcomed its Talmidim back to school today, marking an exciting start to a new year filled with Torah, learning, growth, and friendship.
After the summer break, the halls and classrooms once again came alive with the sounds of Torah and Tefillah as Rebbeim, teachers, and Talmidim reunited and settled into the rhythm of a new school year.
This year’s return carries an added sense of excitement. Just outside the classrooms, work continues on Torah Institute’s historic $25 million campus expansion. Following extensive site preparation throughout the summer, the changing landscape provides a powerful backdrop to the first days of school and a reminder that the future of Torah Institute is literally taking shape before the Talmidim’s eyes.
The expansion comes at a time of tremendous growth for the school and will provide the additional classrooms, learning spaces, and facilities needed to serve TI’s growing student body for years to come.
With renewed energy and enthusiasm, Torah Institute’s Rebbeim, teachers, and Talmidim look forward to a year of tremendous achievement and Hatzlachah, as another year of Torah begins while an exciting new chapter for the yeshiva continues to be built
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Baltimore, MD – August 26, 2026 - BJL regrets to inform the community of the petira of Reb Aron Gertz, a"h, a longtime mechanech who served as a rebbi at Yeshiva Karlin Stolin of Boro Park for more than 30 years, and father of Yankie Gertz.
The levaya will take place today, Wednesday (8/26/26), at 11:00 a.m. at Congregation Sons of Israel Lakewood Chapel, 613 Ramsey Avenue.
Additional shiva and minyan details to follow.
בלע המות לנצח
Baltimore, MD – August 26, 2026 - BJL wishes a hearty Mazel Tov to Mr. and Mrs. Yanky Weinberger on the birth of a daughter.
!יה"ר שיזכו לגדל בתם לתורה, לחופה, ולמעשים טובים. אמן
[](https://baltimorejewishlife.com/pdfs/507 Ki Savo.pdf)
Baltimore, MD - August 26, 2026 - BJL wishes a hearty Mazel Tov to Mordechai Mayer Rosenbaum (Baltimore) and Sarah Rivka Silberman (Lakewood) on their engagement.
Mazel Tov to the parents Shlomo & Laya Rosenbaum and to the grandparents Rabbi & Mrs. Yossi Felder!
!יה"ר שיזכו לבנות בית נאמן בישראל. אמן
In Sefer Dvarim, we are treated to one of several places where Hashem uses a particular term of endearment for B’nei Yisroel, referring to us as the “Am Segulah”, a treasured nation (Vaeschanan, 7:6, Re’ei,14:2 and Ki Savo 26:18). There are a myriad of other places where B’nei Yisroel are referred to as the “Am Hanivchar” – the “chosen people” (Vaeschanan, 4:37), Hashem’s “children” (Re’eh, 14:1-2) and even Hashem’s “first born” (Shemos, 4:22),. What is the meaning of this special status?
Contemporary scientists would scream that there are no superior genome by race, class or ethnicity – and they may be right. But consider, Since the dawn of the 20th century, more than 20% of all Nobel prizes have been won by Jews. In fields of science, music, peace, literature etc., Jews have dominated the accumulation of Nobel prize recipients. Jews represent roughly .2% of the world’s population. How can we possibly account for two tenths of 1% of the world’s population garnering 20% of the Nobel prizes in the last 120 years? That is a statistical anomaly of a factor of 10,000. In other words, Jews win 10,000 more times the Nobel prizes as would be expected for their share of the world’s population!! Staggering.
Initially, the rationalists will try and point out that Jews are disproportionally wealthy, creatures of privilege that have benefitted from their superior class in society. For those born after 1960, let me assure you that was not at all the case for the first 70 years of the 20th century. Jews suffered through pogroms, a holocaust, and even in 1965 were still denied access to many positions and opportunities. Indeed, unlike today where Spielberg, Golden-Mayer and Katzen are lauded names in the entertainment industry, in the 1960’s most Jews had to change their names to break into the coveted arts. In fact, Jews faced rampant and open antisemitism in America well into the 1960’s. Not only have Jews not been beneficiaries of their status, for most of the relevant time frame, they were outcasts and had limited opportunities and lived in abject poverty. Yet by a factor of 10,000, they have risen above their gentile counterparts in virtually every category and discipline in the secular world. We truly are a “special people”.
To deny the reality that Jews are a “Special People” is simply to deny the facts. Historians and notables from Thomas Jefferson to Mark Twain noted the remarkable resiliency and unexplainable contributions to society made by this numerically insignificant people. So what are we to make of this special status? Do we pat ourselves on the back and relish in our elitist bubble? Hardly. A more careful analysis will show the actual gift of being a “Special People” is far more complex.
The actual “gift” to the Jewish people is not that we are great but rather that we excel. When a goy wants to steal he goes to the corner liquor store and robs it. When a Jew wants to steal, we have Bernie Madoff. When a goy wants to sell stolen merchandise, he goes to a pawn shop. The Jew sells kidneys and other body organs. We don’t mess around. Whatever we do, we do BIG. And that is where the great responsibility comes in. We have this great gift of having our actions magnified and accentuated. Whatever we do makes a disproportionate impact on the world around us. When we act in a moral and honest way, the impact on the world is unmistakable. When we falter, we are sending a signal to the rest of the peoples that they need not act in a moral or holy way. That is why we are the Ohr Lagoyim (Yeshaya 42:6). That is why the world is obsessed with a tiny little country in the middle east called Israel. They know that we are Hashem’s people and they take their cues from us.
Moshe Rabbeinu understood and exemplified this concept his whole life. Moshe was known as Anav Mikal Adam – the humblest of people. What exactly does that mean? Could it be that Moshe did not realize his greatness? Obviously, he was aware that Hashem was not speaking to anyone else, there was no one else splitting the sea or invited up to Har Sinai. Moshe had to know he was not like everyone else. In fact, Moshe was keenly aware of his special status – that is why he lived his life very differently than everyone else. He knew he was special and had been given special gifts. He was the chosen one of the chosen people. Moshe’s anivos was in that he understood that any gifts which he had simply gave him more responsibility to use those gifts in service of Hashem and His will.
At the end of the day, that is the key factor we need to recognize as we prepare for Rosh Hashana. We are special. We all have talents and abilities. Are we using them to be M’kadesh Shem Shamayim? Of course, it’s very difficult to use one’s abilities to impact the world around them if we can’t even admit that we have talents. Let’s make that our first New Year’s resolution – Identify three things that you have a talent or unique ability for and think about how to best use that ability to serve the Klal and illuminate your corner of the world. If we all could do that, it would make for a much brighter place to live. And let’s remember, while Rosh Hashana is certainly a somber time and a time for introspection, it is also a Z’man for fresh starts. Last years Din is now over. Today is a day for new beginnings. Let’s not let inactions or mistakes in our past keep us from making outstanding tomorrows.
Baltimore, MD - August 26, 2026 - PSA from Seven Mile Market
It has come to our attention that 3 NOT kosher Starbucks Refreshers concentrate Strawberry Açaí were sold 2 yesterday 1 today. Please check to make sure the flavor you have at home is kosher. If it is not kosher, you may return it to the store for a full refund.
The product has since been removed from our shelves.
Customers are reminded to check all products for proper kosher certification at all times.
JERUSALEM — A major initiative strongly advocated for by Eretz HaKodesh has reached an important milestone, with approximately ₪40 million Israeli shekel for the Olim B’Limud program now going to participating yeshivos and seminaries across Eretz Yisrael.
Eretz HaKodesh strongly advocated for and helped push the program forward, recognizing both the financial commitment families make to send their children for a year of learning in Israel and the unique opportunity this year presents to build a lasting connection with Eretz Yisrael and encourage students to consider building their future here.
Olim B’Limud is a program of the Jewish Agency for Israel, with the support of Israel’s Ministry of Aliyah and Integration. The program combines meaningful financial assistance for first- year -in- Israel students with educational programming, using the gap year as a unique opportunity to deepen students’ connection to Israel and encourage them to consider making aliyah in the future.
Every year, thousands of young men and women leave their homes and families to spend a year learning in yeshivos and seminaries across Israel. While the year represents a substantial expense for many families, it also provides a unique opportunity for students to experience life in Israel and build a relationship with the country that can continue long after their gap year ends.
Olim B’Limud seeks to build on that opportunity. The financial assistance to the parents is part of the program’s broader effort to encourage a future move to Eretz Yisroel, helping ease the financial burden for participating students while creating opportunities for them to experience the country, become more familiar with Israeli life, and develop a deeper sense of connection and belonging.
Through Olim B’Limud, thousands of gap year students have had the opportunity to experience Israel in a deeper and more meaningful way. By encountering the people, places and communities of Israel firsthand, students are able to turn their year in Eretz Yisrael into something more than a year abroad. For many, it becomes the beginning of a connection they want to maintain and strengthen for many years to come — and an opportunity to begin thinking about one day moving to and building their future in Eretz Yisrael.
The approximately ₪40 million for Olim B’Limud is also an important example of the impact Eretz HaKodesh has sought to make through its involvement in Israel’s national institutions.
From the outset, Eretz HaKodesh has worked to ensure that the priorities of the community are heard and that opportunities benefiting families receive the attention they deserve.
Olim B’Limud presented just such an opportunity. Thousands of students were already choosing to spend this formative year learning in Israel. Supporting them could both help families with the considerable costs involved and use this unique year to strengthen students’ connection to Israel and encourage them to see Eretz Yisrael as a place where they might ultimately build their lives.
Eretz HaKodesh advocated strongly for the concept and helped push the initiative forward. Today, through the Jewish Agency and the Ministry of Aliyah and Integration, that effort has developed into a program representing tens of millions of shekels of investment in gap year students.
“We are deeply grateful to all of our partners in the Knesset and at the Jewish Agency for making this dream a reality,” said Rabbi Nechemya Malinowitz of Eretz HaKodesh. “We thank them for this significant financial support and for helping thousands of young people experience Eretz Yisrael in a meaningful way, strengthen their connection to the country, and begin to see it as a place where they may one day build their future.”
It is a tangible example of why representation in Jewish communal institutions matters: representation can lead to results.
The approximately ₪40 million Israeli shekel being provided through Olim B’Limud is an investment in thousands of gap year students, in the families making this year possible, and in strengthening the next generation’s relationship with Eretz Yisrael — with the ultimate goal of encouraging more young Jews to see Eretz Yisrael not only as the place where they spent their gap year, but as a place where they may one day choose to build their future.
For Eretz HaKodesh, helping push that investment forward is an achievement worth celebrating.
A Message from Rabbi Silber:
August 26, 2026
To my beloved Kehilla,
It’s overwhelming to contemplate how quickly time passes. When Aviva and I arrived in Baltimore over 23 years ago, we were a young, growing family, and the Shul was navigating the loss of Rabbi Ervin Preis zt’l who led this Kehilla for twenty-five beautiful years. Since that fateful day in August, over two decades ago, we have built something beautiful together. Together we have built more than just a Shul, more than just a Kehilla, we have built a family. And what a beautiful family it is. We are a family of diverse backgrounds and life circumstances. We are a family who learns, davens, and grows together. We are a family who leans on each other in times of difficulty and rejoices and dances with one another in times of simcha. I have had the distinct zechus of being with so many of you in times of immense joy and immense pain. All we have experienced; we have done so together. We have built a beautiful physical building and have created magnificent spiritual edifices together. It has been the greatest privilege of my life, of our lives, to be part of this close-knit and connected family and contribute in some small way to its growth, vitality, and holiness.
The Ribbono Shel Olam has a plan for each of us, and this plan often leads us down paths we did not contemplate or anticipate. I have been offered the position of Executive Vice President of the Orthodox Union (OU). The OU is one of the most influential and important organizations in the Jewish world and has an impact in almost all aspects and facets of Jewish life. With all of its departments and initiatives, the OU has a singular mission of enhancing the fabric and holiness of Jewish life. This position is an opportunity to contribute and serve the Jewish people in an amplified capacity. Rabbi Hauer zt’l served in this role until his passing less than a year ago. Rabbi Hauer zt’l meant so much to so many people and I would never even try to fill his shoes, but I can try to perpetuate the mission and continue the journey.
My beloved Kehilla, please know that accepting this position at the OU has been the hardest decision of my life. I genuinely love and care for each of you as if you were members of my immediate family; because over 23 years, you have become members of my immediate family. I am plagued by feelings of guilt and in many respects feel like I am letting my Kehilla down. But something in my neshoma tells me that I have to try to give more, be more and do more.
This Shul and all of you mean the world to me, and I am committed to maintaining our relationship and connection.
I will be starting at the OU on November 2nd. We will IYH immediately commence a search for a full-time Rabbi. As the search process progresses, we will remain in Baltimore, IYH davening at the Shul, delivering Daf Yomi (and other shiurim) and IYH speaking and teaching on Shabbos and Yom Tov (all schedule permitting). I hope to create and maintain a place within our Kehilla which allows a new Rabbi to flourish and lead and allows me to maintain a meaningful and ongoing connection.
As of November 2nd, I will relinquish the day-to-day responsibilities of the Shul, and Rabbi Richter will step into a transition role during the search process. Rabbi Richter will be available for halakhic questions and guidance as well the pastoral needs of the Kehilla. There are many more details to be worked out, and we will IYH share the information over the next few weeks. I thank Rabbi Richter for his commitment to the Kehilla and his willingness to help during this transition period.
I will be working with the Board to ensure a smooth transition, and details regarding a rabbinic search process and how the Shul will effectively run after November 2nd will IYH be forthcoming.
I am still trying to process and wrap my head around this new reality, and I am sure this message has caught many of you by surprise. I wish I could meet with each of you individually and process this change together. My neshoma will always remain connected and tethered to this Shul and to all of you. This will always be the holy place where I find my greatest connection to my people and Hashem. It is my sincere desire to IYH remain connected in a meaningful way. We have created something beautiful together, and we must continue to build a beautiful future. This is not the end – it’s simply the beginning of something new and different. We must move forward together with excitement, optimism, and enthusiasm to continue our growth on every level. Our Kehilla has been here before and each time we reach a crossroads, the new path always leads to greater holiness, growth and simcha.
I am truly looking forward to the Yomim Noraim together and IYH a beautiful bracha filled year together.
May Hashem give us the clarity, fortitude, and boundless love for one another to write this next chapter.
With a heart filled with love, gratitude, and excitement for our future,
Shmuel Silber
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A Message from the SOTC Board of Directors:
To Our Dear Kehilla,
We would like to inform you that as of 6:30 pm this evening, August 26th, Rabbi Silber has been offered and has accepted the position of Executive Vice President of the Orthodox Union. This position is an enormous honor, presented only to the most influential leaders in American Jewry. We firstly want to express our profound pride in knowing that our beloved Rav from our humble Kehilla was approached for such a prestigious role. We at SOTC and all who benefit from Rabbi Silber’s Torah are well aware of the Rav’s monumental influence, which is now being recognized on a national level, having the potential to impact Jewish life on a global scale.
This formidable shift leaves SOTC in a pivotal state. The Board is working diligently and decisively implementing measures to institute full-time leadership that meets the emotional, spiritual, and physical needs of our Kehilla, while facilitating Rabbi Silber’s ongoing connection with the shul. We are extremely fortunate to have an incredible assistant Rabbi, Rabbi Richter available to us during this transitional period as we conduct a search for a full-time Rav. Rabbi Richter’s extensive halachic knowledge and personal connection with our Kehilla positions him as the ideal leader during this time.
The Board plans to commence an immediate search for a full-time Rav. We are committed to exercising our best judgment in making this process transparent to our members. Communal investment in this process is a top priority, and we in turn will update the Kehilla with pertinent information regarding our search as developments progress. Our goal is to identify a dynamic full-time Rav who will lead independently, while building upon the strong foundation and inspiration Rabbi Silber has helped establish, serving as a meaningful component of our shul’s core identity.
Words cannot express the immense gratitude we have toward Rabbi Silber, Rebbetzin Silber, and their entire family - not just for the Torah and guidance they have provided the SOTC Kehilla over the past 23 years, but for building a family within us all, sharing meaningful moments both large and small. While we as a Kehilla will feel the personal loss of not having Rabbi Silber as the primary daily Rav of SOTC, we are comforted by the Rav’s commitment to remain in Baltimore, connected to our shul, and upholding the deep Kesher he has cultivated for over two decades.
Although these decisions are daunting, the potential for growth is exponential. Every life chapter has its place and purpose. We as a Kehilla have an opportunity to catapult our Mikdash Mi’at into yet another prosperous chapter of meaningful growth and connection. With Rabbi Silber’s guidance over the past 23 years - SOTC has developed into a thriving, vibrant center of Torah life. We will endure on that path together, with a dynamic Rav continuing the journey that Rabbi Silber has set forth for us. We stand ready to embrace this new journey Hashem has in store for our incredible Kehilla.
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In two of Rabbi Reisman’s shiurim, citing Rabbi Isaac Sher as the source, he develops the theme of what it means to establish a relationship with Hashem as our King. The following is a summary of his discussion.
Rosh Hashana is the day that we proclaim Hashem as our King. Elul is the time of preparation for Rosh Hashana. Yet Elul emphasizes an intimate relationship with Hashem—ani l’dodi v’dodi li, not what one thinks of when thinking about a subject’s relationship to his King. But it is precisely this close relationship to our King that we are trying to capture.
The justice meted out by a court of law, a bais din, is straightforward. If someone steals something, there is a specified punishment. It does not matter who the individual is, or whether he stole to feed his family, or because he hated the individual from whom he stole. The same punishment applies. However, the justice dispensed by a king is different. A king can take into account special considerations and can override the rule that a beis din would give. An example of a king giving a harsher judgment is illustrated by the story of Nasan Hanavi reprimanding King David after he took Batsheva. Nasan tells David a parable of a poor man with one sheep and a rich man who has many flocks. When the rich man wants to make a banquet for his friends, he takes the poor man’s sheep and kills it, rather than one of his own sheep. Nasan asks David (the king) what the judgment should be against the rich man. David replies that he deserves to die. Death is obviously not the prescribed punishment for stealing and killing a sheep. But David took the circumstances into account to give a harsher judgment. We have an example of Hashem, as King, giving a kinder judgment when the Heavenly Court (beis din shel ma’alah) would not accept an evil king’s teshuva, but Hashem made a tunnel, as it were, under the Heavenly Court to allow the teshuva to be accepted. So, a king can take his personal relationship with the individual into account.
Elul is designed to produce the necessary relationship with Hashem that will allow Him to override evil decrees against us. We say, “Do not come in judgment with us, because no living being will be righteous before you.” We are asking Hashem to deal with us as King to a beloved subject and to override the strict justice to which we would otherwise be subjected.
This sense of asking Hashem to treat us ‘above judgment’ explains several other things. First, among the changes we make in the daily shemona esrai during the Ten Days of Teshuva is the change from “the King who loves righteousness and justice” to “the King of justice.” The usual expression already has the term ‘King.’ Why do we need to modify it? It is because we want Hashem to be the King of justice, so that He can control the outcome of our judgment keeping in mind our relationship to Him. How can we say at the time of neilah on Yom Kippur, “Open us a gate at the time of the closing of the gates?” Either the gates are closing or they are not. But no, we want a gate open that is over and above strict justice, and for this we need our relationship with Hashem. Finally, this concept helps us understand Sukkos and Hoshana Rabba. We say that our judgment is written on Rosh Hashana and sealed on Yom Kippur. But then we go on to say that it’s really sealed on Hoshana Rabba. How do we explain this? Sukkos is all about our loving relationship with Hashem. The mitzvah of joy is prominent on Sukkos, and Hashem asks us to stay with Him longer. If we can sustain this loving relationship with Hashem, then our King may override the judgment of Yom Kippur into the more loving consideration of Hoshana Rabba.
May we merit to forge a loving relationship with Hashem, and be inscribed for a good year.
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Yehuda Katz, of Blessed Memory, and Us
After forty-four years, Yehuda Katz, who had been missing since the First Lebanon War, was finally laid to rest in Israel.
That is a sentence worth reading twice.
And in the very week when Yehuda, the last missing soldier from the Battle of Sultan Yacoub, was brought to burial, the Torah portion spoke about the mitzvah of hashavat aveidah, returning a lost object. Our commentators explain that the basic obligation is to return something that has been lost to its owner. But there is a broader idea here as well: to restore what is missing to its proper place — in the body, in the soul, in our people. To bring back what has been lost, in every sense.
The Torah expresses this in three profound words: “You may not ignore it.” And indeed, the Jewish people did not look away. Even when decades have passed, even when the search is difficult, we do not say: “It’s lost. There’s no hope.”
This is also an opportunity to thank the many unsung heroes who made that possible.
The Torah continues: “And so shall you do with anything your brother loses.”
Last week, quite literally, a lost brother came home, to be buried in the soil of the Land of Israel. That moving commitment to those who are missing should shape the way we approach every area of life.
May we continue to notice what is missing, to search, to restore, and never to give up on what has been lost. And may we be instrumental in returning everything to its rightful place.
Selichot at the Kotel
It took me a few seconds to realize who was standing beside me.
I was in the women’s section on the balcony overlooking the Kotel plaza, watching the enormous crowd that had come for Selichot. Next to me stood Noa Argamani, who was rescued from captivity in Gaza in Operation Arnon, and Ziv Abud, who survived the Nova festival massacre and was married last week to Eliya Cohen, himself a returned hostage.
Both women were deeply absorbed in the Selichot prayers, and I didn’t want to disturb them.
I looked across at the men’s section. There was Rabbi Shmuel Rabinowitz, Rabbi of the Kotel and the mekomot hakedoshim, leading the service. Around him stood Eliya Cohen, Omer Shem Tov, Itay Regev and Bar Kupershtein. All of them had been held in Hamas tunnels. And now all of them were here, siddurim in hand, reciting Selichot with great emotion.
“Aneinu.” “Adon HaSelichot.” Every word suddenly carried another layer of meaning. Then the chazan cried out: “Our God in Heaven, redeem us from the hands of all our enemies!”
And I looked at them—men and women who had actually been redeemed from the hands of our enemies. That, I thought, was the message of this extraordinary evening: Sometimes you can actually see prayers being answered before your eyes.
I remembered all the mass prayer gatherings held for them, here and around the world. I remembered their names being recited through tears.
But the story doesn’t end there.
Suli Eliav, director of the Kotel Heritage Foundation, happened to pass by us. He opened his siddur and showed me the words that come a little later: “Our God in Heaven, bring the redemption near! Our God in Heaven, bring the day of salvation near!”
“This is the goal,” he told me. “Geulah, yeshuah. I think we all need to dream bigger.
“Look around you. There are 50,000 people here, most of them young. And young people are filling shuls all over the country. The Jewish people suffered a terrible blow. We paid a high price. But something else is happening too: We are rising to another level. We are finding our way back to ourselves.
“So yes, we are grateful. We are moved. But we can’t stop there. We need to dream big—the biggest dreams of all. We need to believe, to aspire, to pray and to act. “May we merit to see all our prayers come true before our eyes.”
A New Look at the 13 Attributes of Mercy
Since the beginning of the month of Elul, hundreds of thousands of people have been coming every night to recite the Selichot prayers. At the heart of Selichot is the Thirteen Attributes of Mercy. People pray, cry out, sing, and declare again and again these words that describe the way God governs the world: how He has mercy and gives sinners second chances, how He treats us with compassion. These words were first introduced after the sin of the Golden Calf when we expressed remorse for our sin and merited forgiveness.
When our Sages discuss God’s Thirteen Attributes of Mercy they emphasize a different point: We recite these words not only to declare how much God is compassionate and gracious and how much He forgives and pardons us, but so that we should learn to imitate His ways. God is teaching us to emulate Him—to do acts of lovingkindness and to be more accepting of others. The way you judge others is the way you will be judged by God; God mirrors your behavior.
Therefore, it is important that we not only recite the Thirteen Attributes of Mercy, but that we strive to emulate them in our own lives.
May we learn to forgive others and thus merit our own forgiveness.
Translated by Yehoshua Siskin and Janine Muller Sherr
Baltimore, MD – August 25, 2026 - BJL regrets to inform the community of the petira of Tamara Marder a"h, father of Rochel Yablonovsky.
The levaya will take place today, August 25th, at 3:30 p.m. at Sol Levinson, 8900 Reisterstown Rd, Pikesville, MD 21208.
Additional shiva and minyan details to follow.
בלע המות לנצח
Baltimore, MD - Aug. 25, 2026 - If you or someone you know is unable to attend shul to hear the shofar, please email [email protected] with your name, phone number, and address.
Additionally, if you are available to blow shofar for someone who cannot make it to shul, please email [email protected] with your name, address, and area of availability.
This initiative is dedicated in loving memory of HaRav Moshe Shlomo ben Yosef Eliezer Juravel, zt'l, who worked tirelessly to ensure the shofar was heard by all those in need.
Baltimore, MD – August 25, 2026 - BJL wishes a hearty Mazel Tov to Zechariah Zaslow (Baltimore) and Abi Keslassy (Toronto) on their engagement.
Mazel Tov to the parents Levi & Shoshana Zaslow.
!יה"ר שיזכו לבנות בית נאמן בישראל. אמן
Baltimore, MD – August 24, 2026 - BJL wishes a hearty Mazel Tov to Yosef Samson (Cherry Hill) and Eeta Travis (Baltimore) on their engagement.
!יה"ר שיזכו לבנות בית נאמן בישראל. אמן
Baltimore, MD – Aug. 23, 2026 - BJL wishes a hearty Mazel Tov to Ephraim & Meira Rosen on the birth of a daughter**.
Mazel Tov as well to the grandparents Mr. & Mrs. Mendel Rosen!**
יה"ר שיזכו לגדל בנם לתורה, לחופה, ולמעשים טובים. אמן!
Baltimore, MD – August 21, 2026 - BJL wishes a hearty Mazel Tov to Akiva Lehmann and Rivka Krancer (New York) on their engagement.
Mazel Tov to the parents Mr. and Mrs. Moshe Lehmann.
Mazel Tov to grandfather Rabbi Bentzion Cohen shlita.
!יה"ר שיזכו לבנות בית נאמן בישראל. אמן
Baltimore, MD – August 21, 2026 - BJL wishes a hearty Mazel Tov to Eli Tokayer (Brooklyn) and Simy Lewis on their engagement.
!יה"ר שיזכו לבנות בית נאמן בישראל. אמן
Bnei Yisroel were given specific instructions on who is eligible and who may serve as a soldier in the conquest of Eretz Yisroel. Exemptions were given for those who were preparing for marriage (Shoftim, 20:7), had built a new house (20:5) or if they had recently planted a vineyard (20:6). Moreover, even one who was afraid of war could not participate (20:8). In fact, the Gemarah explains that only Tzadikim were left to fight and that is exactly what was intended.
How then does one understand the Torah’s significant discussion of the Yifas To’ar? This woman, a gentile captured at war is permitted to marry the soldier who captured her, once the procedures, albeit extensive ones, are followed. Rashi (21:11), citing the Gemarah in Kiddushin (21b),explains in rather blunt terms, that the procedures were prescribed by the Torah in recognition of the fact that soldiers at war would do terrible things. Accordingly, the Torah enacted a permissible manner in which the soldier could take this woman to be his wife. Is this the behavior of our Tzadikim? They are so overcome by their baser instincts that the Torah concedes that they will yield to them? How are we to understand this abhorrent conduct from our best people?
Many years ago one of my Rebbeim explained to me how this must be understood. The world is designed with an inherent moral code. There are certain things, which are intrinsically understood, as right or wrong. That is not to say that people would always do the right thing but they at least know what it is. For example, most people understand that it is wrong to steal. They may at times steal, either due to necessity, hatred or some other “reason”, but they understand it to be wrong. The most basic “wrong” that we understand is that it is wrong to kill. Whether people do commit murder at times due to greed, passion, vengeance or some other motivation, they understand that killing is wrong.
When one goes out to war, the fundamental instruction is to kill the soldiers on the other side. Once this most basic barrier is broken, all other forms of immoral behavior seem comparatively insignificant. If I can kill, then vandalism, theft or even rape seem like relatively minor violations. Long ago, our sages recited this principal thusly: the first time we commit a particular sin it is difficult, the second time it is permissible and the third time it is a mitzvah. (Sotah 22a)
This is an incredibly profound and poignant lesson. Barriers mean something. They are important. When we break through them, there are ramifications. Similarly, an emphasis of our core values does keep us from crossing certain lines absent the most extreme circumstances. Those values are Torah and Chesed*. As we pass the midway point of Elul, we need to redouble our commitment to those core values and be certain to emphasize them to our children, both in word and deed.
Dovid Fink
* The world actually stands on three things but “Avodah” is an act towards our creator, not a “value”
Baltimore, MD – August 21, 2026 - After a busy summer of site preparation, the campus of Torah Institute of Baltimore is beginning to take on a dramatically different look as the school prepares to move forward with construction of its historic $25 million expansion.
Throughout the summer, significant work has been taking place across the TI campus, laying the groundwork for the major construction project ahead. Crews have been focused on the extensive infrastructure and site work necessary to prepare the property for the next phase of construction.
As students return for the new school year, they will arrive to a campus already visibly transformed. One of the most noticeable changes will be the brand-new parking lot going into use, marking an exciting milestone in the overall project and offering the TI parent body and community their first tangible glimpse of the campus that is taking shape.
The progress comes as Torah Institute continues its Invest in Baltimore campaign, a $25 million effort designed to provide the space and facilities necessary to accommodate the yeshiva's extraordinary growth. The expansion represents an investment not only in TI's students and families, but in the future of Baltimore's growing Torah community.
With the site preparation largely completed and the landscape beginning to change, the start of the new school year brings a new level of excitement. What has existed for months in plans, renderings and campaign materials is now becoming increasingly visible on the ground, as TI prepares for the construction that will reshape its campus for generations to come.
To join the Invest in Baltimore campaign and help build the future of Torah Institute and Baltimore's Torah community, visit InvestInTorah.com.
Baltimore, MD – Aug. 21, 2026 – Bais Yaakov School for Girls has announced that longtime CEO Rabbi Zalman Nissel will retire after 22 years of dedicated service to the school. His final day at Bais Yaakov will be November 30.
In a letter to parents and staff, Bais Yaakov President Moshe Dov Shurin expressed the school’s deep hakaras hatov to Rabbi Nissel for his decades of leadership, highlighting his vision, integrity, strategic planning, and steadfast commitment to the school and its mission.
Bais Yaakov will launch a national search for Rabbi Nissel’s successor. Rabbi Doniel Meltzer will continue supporting the school’s operational needs during the transition.
[Please read the accompanying letter here](https://baltimorejewishlife.com/pdfs/Screenshot 2026-08-21 at 3.46.18 PM.png) from Bais Yaakov President Moshe Dov Shurin for the complete announcement.
Twenty-eight years ago, I arrived in Baltimore with my family to assume the role of Principal of the High School at Talmudical Academy of Baltimore.
For nine marvelous years I had the privilege of educating a remarkable and colorful group of students, hopefully inspiring them with life lessons culled from our precious Torah.
It is nearly twenty years since I left that position, but I proudly merited to witness many of these students go forward in life, pursuing successful careers, marrying, raising families, and participating in communal life of this marvelous Torah inspired community.
Not long ago I surprisingly received the following e-mail from a most memorable, and beloved, former student.
Hi Rabbi Teichman,
I was with my wife’s family for the Shabbos day meal, and we were talking about the Friday schmoozes you used to give. I recalled how you spoke about the concept of “chilling” — how it was a terrible word and the idea of relaxing with no purpose.
I mentioned how frustrating it was for me to hear that as a teenager, because we already had 13-hour school days, plus school and responsibilities on weekends. It felt like we never really had time to relax, even though we needed it.
My wife’s stepbrother suggested that maybe I misunderstood what you were trying to say at the time, so I wanted to ask directly: What did you mean when you spoke about teenagers “chilling,” and do you still feel the same way today?
Thank you,
S.A.
I would like to share with everyone a timely response related to this week's portion that I will be sending him.
Dear S.,
It was a delight to hear from you, especially about your request to clarify something that struck you more than a score of years ago. Evidently you listened, that was a pleasant surprise! More striking is the fact that it is still resonating within you and I might add, troubling you! That is the greatest gift a student can give to a teacher, the fact that we connected and still do, even if we might not agree… yet!
Fascinatingly, the topic in Torah I was likely addressing at that time was a verse in this week's portion.
You must remember what the nation of Amalek did to you when you were traveling after you left Egypt — how, קרך בדרך — they encountered you on the way, they mutilated all the weak ones at your rear, you were faint from thirst and weary, and they did not fear G-d. (דברים כד יח)
Rashi addressed the word קרך, which literally means 'encountered', offering an alternative intimation.
It is derived from the concept of cold (קֹר) and heat, i.e., he cooled you down and reduced your boiling heat, for the nations had been afraid to attack you, but Amalek came and was the first to do so, providing the possibility for others to do the same. This can be compared to a bath so boiling hot that nobody could enter. One reckless person came and leaped down into it. Although he was scalded, he cooled it down for others.
So, the first 'chiller' in history was our arch-enemy Amalek, who by showing no fear of the Jews cooled off the fear the other nations possessed after observing the splitting of the sea and the miraculous plagues G-d wrought against the mighty Egyptian nation.
The Jews are indeed vulnerable, they concluded, and subsequently engaged in many a battle against a nation obviously not that invincible.
Our Sages have taught that this 'power' of Amalek to 'cool off' the passion of fear, not only exhibits itself in the realm of our physical enemies, but more potently in the 'ultimate' battle — the conquering of our evil inclinations.
Often in life we are inspired and driven to rise in our devotions to G-d, but unfortunately our passions wane. At times its laziness and the path of least resistance that quashes our initial enthusiasm.
All too often, though, it is the voice of that little cynic whispering into our ear, "Do you really think this is going to bring you happiness? Do you believe you're cut out for such an undertaking? Is it so important anyway? Don't jump in so fast, relax a while and 'chill' before you take such a significant step".
King Solomon says לץ תכה (משלי יט כה) — Strike a scoffer, and our Rabbis teach that this refers to Amalek.
The whole world is in reverence of the G-d of the Jews. Amalek seeking to 'cool their heels' proverbially jumps into the 'hot bath', and initiates a fight with the Jewish nation, proving they aren't as 'hot' as they think.
The imagery of the hot tub is instructive. It was obviously too hot to enter and that’s why everyone backed off. But Amalek knew that water can be very hot and painful to the touch, but generally if one jumps in and endures a few seconds of pain, he won't necessarily get a serious burn.
In one instant he doused their fears, permitting them to follow human instinct, to diminish the values that shackle us to their expectations of us, and throw caution to the wind.
When groups of people gather to 'chill' it's usually associated with lightheartedness, less pressure, no responsibilities, usually good food and maybe some alcohol. But lots of laughter. Conversation amongst teens usually revolves around school life, relationships with parents, and the state of their social life with friends. Inevitably someone will utter a humorous but derisive comment about a teacher, parent, or friend, all of course in jest.
The exact scenario recurs with adults, just instead of mocking teachers, parents, and friends, it orbits around Rabbis, spouses, and business associates.
And in all cases, we freely express our instinctive reactions to the challenges of commitment in our religious duties, sanctity of the synagogue, learning Torah and exhibiting good character.
The 'chill' factor is always there with our guard down, with our mouths espousing 'humorous' frustrations we contend with, blurting out negative talk.
The great Chassidic Masters observed that we read the portion that reminds us of obligation to eradicate Amalek and their poisoned attitudes in the month of Adar, prior Purim and the ensuing month of Nissan, as well as in the few weeks before Rosh Hashana, in the month that precedes Tishrei, which is Elul where we read Ki Seitzei.
There is a debate in which month Man was created, Nissan or Tishrei. Either way the message remains that we must eradicate the 'chill factor' if we are to repair our souls on the anniversary of Man's creation, in living up to the greatness destined for each of us as G-d's children and chosen ones.
The numerical value of עמלק is 240, the same as רם — haughtiness.
The Torah says we must avoid boasting in our successes and material wealth lest ורם לבבך — your heart will grow haughty, ושכחת את ד' — and you may forget G-d, your Lord. (דברים ח יד)
Amalek is that little germ within us that questions our worthiness, our goals, our very relationship with Hashem. It mocks at the value of striving when we don't see immediate results. It devalues yearning for greatness, convincing us that greatness is for others better than us. It distracts us from hope, seeking to get us to forget why we were placed in this world.
We are approaching the יום הזכרון — Day of Remembrance, not only to commemorate how Hashem remembers us, but more importantly how we remember Him, and make it a day of consciousness, the antidote to Amalek's state of obliviousness. We may relax and engage in purposeful activities that promote camaraderie, good health, and the recharging of our spirit, but never may we 'chill' and extinguish the fires of Torah that must always be there to inspire and define our every action and thought.
באהבה ובתפילה להצלחתך,
Zvi Teichman
May we be inspired by this wonderful former student who for over two decades strove for a deeper and meaningful understanding of the Torah's lesson, never letting the warmth of his soul to 'chill out'!
באהבה,
צבי יהודה טייכמאן
Baltimore, MD - August 20, 2026 - CLICK HERE to Read the Latest: Kashrus Kurrents Summer 5786/2026
[.jpg)](https://baltimorejewishlife.com/pdfs/506 Ki Seitzei (1).pdf)
For more than 40 years, Maran Harav Yaakov Moshe Kulefsky, zt”l, delivered a shiur for baalei batim at Adas, first on Rogers Avenue and later on Park Heights Avenue. The in-depth Torah learning that filled the shul each Wednesday evening became a highlight of the week for its devoted participants.
Following Rav Kulefsky’s petira 26 years ago, his son-in-law, Harav Dovid Rosenbaum, shlita, assumed the role of maggid shiur, continuing this treasured Baltimore tradition. Under Rabbi Rosenbaum’s leadership, the shiur remains a true iyun shiur, filled with high-level pilpul and the joy of serious Torah learning.
The interactive chaburah brings together lomdei Torah of all ages who thirst for the opportunity to explore masechtos they may not have had the chance to learn in depth during their yeshiva years. Rabbi Rosenbaum encourages participants to ask, answer, challenge and contribute, creating an engaging atmosphere reminiscent of the energy of the beis medrash.
Over the years, the Wednesday night shiur has completed numerous masechtos b’iyun. The chaburah is currently exploring and enjoying the fascinating world of Maseches Temurah.
Rabbi Rosenbaum’s hundreds of former talmidim, along with all bnei Torah throughout Baltimore, are warmly invited to become part of this enduring chain of limud haTorah. It is an opportunity to elevate one’s learning, join an interactive chaburah, bask in the joy of pilpula d’Oraisa and rediscover the excitement of the beis medrash.
The shiur takes place every Wednesday evening at 8:00PM. at Adas, located at 5915 Park Heights Ave, Baltimore, MD 21215 (the corner of Menlo Drive and Park Heights Avenue).
