Chabad Rural Georgia

Tefilin wrap in Warner Robins

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Torah study with Margo

A message for all!

Enjoying an outdoor meal with good company at the Torah Class

Group study and bonding over shared learning in Warner Robins

𝗪𝗲𝗲𝗸𝗹𝘆 𝗧𝗮𝘀𝘁𝗲 𝗼𝗳 𝗧𝗼𝗿𝗮𝗵
𝘣𝘺 𝘙𝘢𝘣𝘣𝘪 𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳

𝙉𝙪𝙧𝙩𝙪𝙧𝙞𝙣𝙜 𝙩𝙝𝙚 𝙂𝙖𝙩𝙚𝙨 𝙤𝙛 𝙊𝙪𝙧 𝙇𝙞𝙫𝙚𝙨

This week's Torah portion of Shoftim is from the book of Deuteronomy, Chapters 16:18 to 21:9. Therein, Moses conveys a fundamental instruction to the Children of Israel stating: “You must appoint judges and officers for yourself in all your cities.”

The Hebrew word for “cities,” she’arecha, literally translates to “gates.” These gates serve as a metaphor for our senses—our ears, eyes, nose, and mouth—acting as conduits through which we interact with the world around us. This imagery serves to remind us how these sensory experiences shape our internal lives.

This teaching underscores the importance of appointing judges and officers who will safeguard these gates from negative influences that could compromise our spiritual health. By learning scripture and consulting with our spiritual advisors, we become adept at distinguishing between influences that enrich our souls and those that pose a threat to our true selves.

The role of the officer is to execute the decisions made by the judge. Analogously, our internal officers symbolize the coping strategies we develop to counteract the temptations and distractions that challenge the wisdom of our inner judges.

The Prophet Isiah tells us that in the Messianic future, G-d promises to "restore your judges as in former times." Notably absent from this promise is the mention of restoring officers, because in that future time, negativity will lose its power over us. Thus, we will not require protective measures to align ourselves with G-d’s intentions. May this occur speedily, in our days.

By nurturing our spiritual gates and developing our internal judges and officers, we can aspire toward a future of justice, peace, and divine connection.

Shabbat Shalom,
𝘙𝘢𝘣𝘣𝘪 𝘠𝘰𝘯𝘢𝘵𝘢𝘯

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𝙍𝙚𝙖𝙙 𝙢𝙤𝙧𝙚 𝙖𝙗𝙤𝙪𝙩 𝙏𝙖𝙨𝙩𝙚 𝙤𝙛 𝙏𝙤𝙧𝙖𝙝 𝙝𝙚𝙧𝙚:
https://www.chabadruralgeorgia.com/weekly-taste-torah

Dear Friends,
Tomorrow, Friday evening, wherever you may be,
Please introduce more light into our world.
We know this is a sensitive time for everyone and we are all thinking of ways to help and make a difference.
Please commit to lighting your Shabbat Candles this week and share this message with other women to bring light to the world this Shabbat!

For more information about Shabbos and its candles, click the link below.
https://www.chabad.org/32342

𝗘𝗰𝗵𝗼𝘀 𝗳𝗿𝗼𝗺 𝗦𝗶𝗻𝗮𝗶

𝙏𝙝𝙚 𝙊𝙗𝙨𝙩𝙖𝙘𝙡𝙚 𝙩𝙤 𝙈𝙞𝙙𝙚𝙖𝙨𝙩 𝙋𝙚𝙖𝙘𝙚 𝙞𝙨 𝘿𝙚𝙡𝙚𝙜𝙞𝙩𝙞𝙢𝙞𝙯𝙖𝙩𝙞𝙤𝙣
𝘉𝘺 𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳 𝘢𝘯𝘥 𝘛𝘻𝘢𝘭𝘪 𝘙𝘦𝘪𝘤𝘩𝘦𝘳

Throughout the West Bank — known in the Bible as Judea and Samaria — one can literally touch Jewish and Christian history, and by extension the entirety of Western civilization.

This is the land where Abraham, Isaac, and Jacob walked and where famous Biblical scenes unfolded, remaining standing to this very day. In Hebron, the patriarchs and matriarchs rest. In Shiloh, the remains of the Tabernacle that preceded the Temples in Jerusalem stood for almost 400 years. Ancient synagogues still exist in Jericho and as-Samu, while the remains of Roman roads can still be walked in Jerusalem, close to the ancient City of David. The Western Wall has endured for millennia as the only remnant of the glorious Temples, while the Temple Mount itself — the holiest site in the Jewish faith — is barren of its Jewish roots. Dotting the landscape of the West Bank are countless pieces of evidence of the Jewish people’s intrinsic connection to the area, with Jewish ritual baths and sites still intact for all to explore.

The Jewish history of the region and its relationship to the rest of civilization can also be seen in the birth of Jesus in Bethlehem and his upbringing in Nazareth. These are stories well-known to the Christian world, proving that the Jewish historical and spiritual connection to this land is deep and indisputable.

As tensions escalate once again on the West Bank, Palestinian leaders frequently justify terror attacks and uprisings by claiming they oppose Israeli efforts to “Judaize” Jerusalem and ancient holy sites. This argument is not just about land; it is an attempt to strip not just the West Bank of its history, but the rest of Israel, too. The West Bank is just the first stop.

In their efforts to rewrite history and overthrow the Jewish claim to the land, Palestinian leaders have also targeted historical and archaeological sites that clearly demonstrate the Jewish connection to this land. The destruction and desecration of sites such as Joseph's Tomb and the ongoing denials of Jewish ties to the Temple Mount are just two examples of how the Palestinian Authority has attempted to erase Jewish history from the region. These efforts are part of a broader narrative that aims to delegitimize the Jewish state by denying its ancient roots and undermining its historic right to exist.

This is not new. Palestinian leadership has long rejected peace proposals that would recognize the Jewish state. One of the most notable examples is Yasser Arafat’s refusal to accept a generous offer at the Camp David Summit. Despite being offered nearly all of the West Bank, Gaza, and much of Jerusalem, Arafat rejected the proposal and instead chose a path of violence, igniting the Second Intifada. This refusal to recognize a Jewish state, even within the borders of the 1967 Green Line, has remained a consistent stance for Palestinian leaders, to this very day.

Until today, the Palestinian leadership has consistently continued this policy of rejection. The Palestinian Authority has maintained the “pay-to-slay” policy, which rewards terrorists and their families for murdering Israelis, a practice that incentivizes violence and hatred rather than coexistence. Meanwhile, the Palestinian Authority has not held an election in 18 years, perpetuating an autocratic rule that mirrors Hamas. The Palestinian Authority's Charter still mirrors much of Hamas's charter, both of which call for the elimination of Israel and reject any Jewish sovereignty in the region. This brings us to the so-called "Green Line" — a boundary line that, as Israeli diplomat Abba Eban once famously described, constitutes “Auschwitz borders.” These borders, drawn after the 1949 armistice agreements, leave Israel in a precarious and indefensible position, vulnerable to attack from all sides. Any proposal to return to these borders ignores the security needs of a tiny Jewish state surrounded by 22 Arab countries, the majority of which are hostile toward Israel. Israel’s population of 8.5 million people is situated on 8,300 square miles, compared to the Arab League with a population of 40 million people occupying over 5 million square miles.

The underlying truth is stark: no political entity charged with leading and negotiating for the Palestinian people has been willing to fully accept the presence of a non-Muslim, Jewish state. From the 1948 invasion by five Arab armies to today's continuous hostility, there has been a persistent refusal to acknowledge Jewish sovereignty. This reality persists despite numerous opportunities for peace and coexistence, from the Oslo Accords to the Abraham Accords, where several Arab nations normalized relations with Israel, yet the Palestinian leadership remained entrenched in its rejectionist stance.

This is not a conflict over land or settlements; it is a conflict over the existence of a Jewish state in a predominantly Muslim region, despite their historical right to be there. Until there is a fundamental shift in this perception, peace will remain elusive. The international community must recognize that the Jewish connection to the land is not a modern invention but a historical and spiritual reality that cannot be denied or erased.

The path to peace lies not in appeasement or in pretending that this deep-rooted conflict can be resolved through superficial concessions. It lies in acknowledging the historical truths, recognizing Israel’s right to exist, and fostering a culture of genuine coexistence that respects the narratives and rights of all people in the region. Only then can we hope to transform the dreams of peace into reality for all who call this ancient and contested land their home.

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Yonatan Hambourger is a Rabbi and writer serving spiritual seekers of all persuasions on behalf of Chabad of Rural Georgia. Tzali Reicher is a Rabbi and writer serving communities throughout the regional South. You can reach them at [email protected].

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𝑹𝒆𝒂𝒅 𝒎𝒐𝒓𝒆 𝒂𝒃𝒐𝒖𝒕 𝑬𝒄𝒉𝒐𝒔 𝒇𝒓𝒐𝒎 𝑺𝒊𝒏𝒂𝒊 𝒉𝒆𝒓𝒆:
https://www.chabadruralgeorgia.com/echosfromsinai

A joyful moment with friends

𝗪𝗲𝗲𝗸𝗹𝘆 𝗧𝗮𝘀𝘁𝗲 𝗼𝗳 𝗧𝗼𝗿𝗮𝗵
𝘣𝘺 𝘙𝘢𝘣𝘣𝘪 𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳

𝘿𝙧𝙖𝙬𝙞𝙣𝙜 𝘿𝙤𝙬𝙣 𝘽𝙡𝙚𝙨𝙨𝙞𝙣𝙜𝙨

In this week’s Torah portion of Re’eh, Moses inspires the Children of Israel to recognize the profound gift of choice bestowed upon them by G-d, which allows them to choose between good and evil. This pivotal decision leads either to a life enriched with blessings or one shadowed by curses.

G-d embodies goodness and desires nothing but the best for all His creations, equipping us with everything necessary to fulfill our purpose in this world. He wants us to use His gifts of vibrant health, joyful families, and financial abundance, inviting us to partner with Him in a divine mission.

Yet, despite these divine gifts intended for us, obstacles may arise that hinder their arrival. It is not that G-d holds back; rather, our own actions can obstruct the flow of blessings from potentiality into reality. In such moments, we find ourselves in need of a “blessing,” to open a channel to receive His goodness in an open and revealed way.

A blessing does not bring something new into existence; instead, it clears away barriers so we can embrace what G-d has always envisioned for us. When G-d proclaims in Deuteronomy 11:26, “Behold, I set before you today a blessing and a curse,” He empowers us to realize that our choices dictate how much of His stored blessings will manifest in our lives.

And it gets better still! As we align ourselves more closely with our divine purpose, G-d generously amplifies the resources available to help us achieve our aspirations. Not only do we gain access to the treasures He has set aside for us, but we also have the opportunity to expand the abundance flowing into our lives.

Shabbat Shalom,
𝘙𝘢𝘣𝘣𝘪 𝘠𝘰𝘯𝘢𝘵𝘢𝘯

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𝙍𝙚𝙖𝙙 𝙢𝙤𝙧𝙚 𝙖𝙗𝙤𝙪𝙩 𝙏𝙖𝙨𝙩𝙚 𝙤𝙛 𝙏𝙤𝙧𝙖𝙝 𝙝𝙚𝙧𝙚:
https://www.chabadruralgeorgia.com/weekly-taste-torah

𝗘𝗰𝗵𝗼𝘀 𝗳𝗿𝗼𝗺 𝗦𝗶𝗻𝗮𝗶

𝙃𝙤𝙬 𝘾𝙝𝙧𝙞𝙨𝙩𝙞𝙖𝙣𝙨 𝙁𝙖𝙧𝙚 𝙐𝙣𝙙𝙚𝙧 𝙈𝙪𝙨𝙡𝙞𝙢 𝙎𝙤𝙫𝙚𝙧𝙚𝙞𝙜𝙣𝙩𝙮
𝘉𝘺 𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳 𝘢𝘯𝘥 𝘛𝘻𝘢𝘭𝘪 𝘙𝘦𝘪𝘤𝘩𝘦𝘳

Over the past 10 months, there have been many victims of the war Hamas launched on Israel on October 7, 2023.

First and foremost are the 1,200 people who were brutally murdered and the over 200 who were taken hostage during Hamas’s invasion and the mass atrocities they committed. The innocent people of Gaza have also suffered immensely, living under the oppressive rule of the terror organization they voted into power nearly 20 years ago. These civilians are now forced to endure the consequences of the decisions made by their leaders residing in Qatar and Iran, whose actions have led to continued bloodshed and suffering. The displaced communities of Israel’s North, forced to flee their homes for almost a full year due to Hezbollah’s provocations and non-stop rocket attacks, and the ravaged communities of the South are also still suffering.

But another group of overlooked victims in his ongoing conflict are the Christian communities in the Palestinian territories and, more broadly, throughout the Middle East. The plight of Christians in these regions is often overshadowed by the broader narrative of the conflict, yet it is a story that needs to be told.

Bethlehem, the birthplace of Christianity and once a city with a strong Christian presence for almost two millennia, has seen its Christian population dwindle significantly since the Palestinian Authority took control in 1995 following the Oslo Accords. Christians, who once formed the majority in Bethlehem, are now a small and shrinking minority. Economic hardship, political instability, and rising antagonism have driven many Christians to leave, seeking safety and stability elsewhere, especially in Israel.

This is not an isolated case but part of a broader pattern across the Middle East and other Muslim-majority areas, where Christian communities have faced relentless persecution and displacement. Lebanon, once a beacon of liberalism with a majority Christian population, has seen its Christian communities decimated by civil war and sectarian violence, forcing many to flee the country. According to C.U.F.I., “Christians living in Lebanon consider themselves second-class citizens and live in fear of persecution.” Iraq’s ancient Christian population, targeted by ISIS in the 2010s, has been nearly wiped out, with towns like Qaraqosh and Bartella emptied of their inhabitants. Syria’s civil war has devastated cities like Aleppo, where Christians have been caught in the deadly crossfire. Afghanistan’s few remaining Christians are forced to practice their faith in secret under the oppressive rule of the Taliban, while in Somalia, Al-Shabaab’s terror campaign has made the country one of the most dangerous places for Christians, where even the suspicion of apostasy can lead to death.

The situation for Christians in Gaza and the West Bank is particularly dire. In Gaza, Christians are brutally repressed, living under the thumb of Hamas, which imposes strict Islamic rule and leaves no room for religious minorities. In the West Bank, Christians are treated as second-class citizens under the Palestinian Authority, facing discrimination and marginalization in a society where their rights are mostly ignored.

In stark contrast to these harsh realities, “Israel is the safest place for Christians in the Middle East…the only state in the Middle East where Christians and their holy sites are protected. Since the Arab Spring, there has overall been an exodus of Christians from the Middle East due to violence, oppression, and threats of extermination…However, the number of Christians in Israel has grown over the past few decades. Israel continues to be a safe haven for minorities in the Middle East that wish to live their lives without oppression,” states C.U.F.I.

This stark contrast between Israel and its neighbors highlights the broader principle that when minorities are treated with dignity and respect, societies can thrive. Israel’s treatment of its Arab citizens, including Christians, stands in sharp contrast to the repression and violence faced by Christians in many parts of the Middle East.

Why is Israel so hospitable to all people, regardless of their race or religion?

It’s because the Torah’s teachings on kindness and justice are simple and clear and provide a powerful moral framework that contrasts sharply with the persecution faced by Christians in many Muslim-majority countries. The Torah commands Jews to care for the stranger and the vulnerable, a principle that has guided Jewish law and tradition for millennia. Leviticus 19:34 instructs, “The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt.” This message of empathy and justice is a central theme in Jewish thought and provides a moral guide for how we should treat others.

Working to ease the plight of Christians in Muslim-majority countries is not just about recording their mistreatments; it is a moral responsibility for us to acknowledge and fix. We must advocate for the protection of these vulnerable communities and demand that the international community holds accountable those responsible for their suffering, instead of building imaginary oppressors and false divides. As we witness these injustices, we must remember that compassion and justice are not just ideals to strive for but commands that must be followed. In the face of persecution, let us commit to these timeless principles, ensuring that every human being, regardless of their faith, is treated with the dignity and respect they deserve.

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Yonatan Hambourger is a Rabbi and writer serving spiritual seekers of all persuasions on behalf of Chabad of Rural Georgia. Tzali Reicher is a Rabbi and writer serving communities throughout the regional South. You can reach them at [email protected].

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𝑹𝒆𝒂𝒅 𝒎𝒐𝒓𝒆 𝒂𝒃𝒐𝒖𝒕 𝑬𝒄𝒉𝒐𝒔 𝒇𝒓𝒐𝒎 𝑺𝒊𝒏𝒂𝒊 𝒉𝒆𝒓𝒆:
https://www.chabadruralgeorgia.com/echosfromsinai

𝗪𝗲𝗲𝗸𝗹𝘆 𝗧𝗮𝘀𝘁𝗲 𝗼𝗳 𝗧𝗼𝗿𝗮𝗵
𝘣𝘺 𝘙𝘢𝘣𝘣𝘪 𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳

𝙏𝙝𝙚 𝘽𝙖𝙩𝙩𝙡𝙚𝙛𝙞𝙚𝙡𝙙

The children of Israel lived an idyllic life in the desert for 40 years with their every comfort provided for in miraculous fashion. And, with Moses at the helm, they handily beat all their enemies.

But in this week’s Torah portion of Eikev, The Israelites are poised at the border of Israel as fear and dread set-in.

For the people understood that Moses would not accompany them into the Promised Land, to manipulate nature, nor was G-d going to perform any Hollywood style miracles. They would seemingly have to confront the enemy all by themselves, on an even playing field.

Therefore, Moses prepares the Israelites in Deuteronomy 7:17-21, “will you say to yourself that these nations are more numerous than us; how will we be able to drive them out? You shall not fear them…for the L-rd your G-d is in your midst and is great and awesome.”

Moses didn’t deny that the enemy was vastly superior. Rather he reassured the people that G-d would insure their victory. They only needed to do their part on the battlefield, and G-d would arrange a favorable outcome.

So too, we each face intr**ersonal and interpersonal battles which seem unconquerable. Whether overwhelmed by life’s troubles, or enslaved by our own impulses, we’d be foolish to underestimate their significance.

It might be true that we do not have the ability to succeed based only on our own power. So, here Moses reminds us that we are not alone on life’s battlefield, when he says in Deuteronomy 7:22, “The L-rd, your G-d, will drive out those nations from before you, little by little.”

It’s true that the process can be slow, but with consistent effort and determination, we can vanquish our “enemies.” Gd wants us to put forth the effort, but when we do so, He personally guarantees our victory.

Shabbat shalom,

𝘙𝘢𝘣𝘣𝘪 𝘠𝘰𝘯𝘢𝘵𝘢𝘯

--

𝙍𝙚𝙖𝙙 𝙢𝙤𝙧𝙚 𝙖𝙗𝙤𝙪𝙩 𝙏𝙖𝙨𝙩𝙚 𝙤𝙛 𝙏𝙤𝙧𝙖𝙝 𝙝𝙚𝙧𝙚:
https://www.chabadruralgeorgia.com/weekly-taste-torah

Dear Friends,
This Friday evening, wherever you may be,
Please introduce more light into our world.
We know this is a sensitive time for everyone and we are all thinking of ways to help and make a difference.
Please commit to lighting your Shabbat Candles this week and share this message with other women to bring light to the world this Shabbat!

For more information about Shabbos and its candles, click the link below.
https://www.chabad.org/32342

Rabbi Yonatan substitute teaches a great group at Lake Oconee as Rabbi Markovits travels to Kazakhstan to pray at the gravesite of the Rebbe’s father.

𝗘𝗰𝗵𝗼𝘀 𝗳𝗿𝗼𝗺 𝗦𝗶𝗻𝗮𝗶

𝙁𝙧𝙤𝙢 𝙩𝙝𝙚 𝙎𝙝𝙤𝙧𝙚𝙨 𝙤𝙛 𝙏𝙧𝙞𝙥𝙤𝙡𝙞 𝙩𝙤 𝙂𝙖𝙯𝙖
𝘉𝘺 𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳 𝘢𝘯𝘥 𝘛𝘻𝘢𝘭𝘪 𝘙𝘦𝘪𝘤𝘩𝘦𝘳

The contemptible practice of holding innocent people captive is nothing new. We see an ancient example in the book of Genesis where a group of neighboring kings take Abraham’s nephew named Lot, hostage. Rather than negotiate, Abraham defeated the captors in short order, and rescued his nephew.

More recently, in 1803, Pirates along the Barbary Coast imprisoned the crew members of the USS Philadelphia. These pirates based in the city of Tripoli in Libya, didn’t negotiate in good faith, causing the U.S. to attack and free its citizens. To this day, the U.S. Marine Corp Hymn includes the words, “from the halls of Montezuma to the shores of Tripoli.”

While not a new tactic, Islamic terrorists, and their sponsors, have turned the practice into a despicable “art form.” They have managed to secure enormous benefits from Israel through hostage-taking, including the release of thousands of terrorist murderers serving life-sentences in exchange for body-parts of dead Jews because they know that the Jewish people put great value even on their people’s corpses. Not to be outdone, the Islamic State of Iran recently negotiated a Six Billion Dollar payout by the Biden administration for the release of five Americans imprisoned in Iran.

In Jewish law, the commandment of pidyon shvuyim—the redemption of unjustly held captives—holds a position of utmost importance, often taking precedence over other commandments. Jewish communities are required to free those who have been kidnapped or wrongfully imprisoned, whether through raising funds for their release or negotiating prisoner swaps. This commandment is held in such high esteem because Judaism places the sanctity and holiness of life above all other considerations.

This subject has taken on even greater significance in the past 10 months, following the horrific events of October 7, 2023. On that tragic day, Hamas unleashed a brutal assault on Israel, and saw bands of terrorists, r**e, and massacre, over 1,200 people, and then take over 200 innocent civilians captive, including Americans, 120 of whom are still being held hostage in Gaza, both dead and alive.

Hamas’s actions were driven by the calculation that Israel would agree to a cease-fire and be compelled to empty its prisons of convicted Palestinian terrorists in exchange for the lives of its citizens. This strategy echoed the 2011 exchange between Israel and Hamas, where over 1,000 Palestinian prisoners—many convicted of serious and violent crimes—were released in return for one 19-year-old Israeli conscript named Gilad Shalit, kidnapped, and held hostage in Gaza for five years.

One of the most notorious prisoners released in that exchange was Hamas’ leader Yahya Sinwar, who orchestrated the October 7 massacre. While he was in Israeli custody, Sinwar received a heart transplant and a full set of dental implants, compliments of the State of Israel. Sinwar estimated that by raising the stakes—this time with over 200 hostages—he could pressure the Israeli government, through the emotional appeals of the victims' families, to yield to Hamas’s demands once again. He aimed to secure the release of more terrorists, thereby enabling Hamas to continue its violent campaign against Israel and pursue its goal of the nation's destruction.

However, other principles in Judaism must also be considered, most notably pikuach nefesh—the imperative to preserve life. Pikuach nefesh refers to taking proactive measures to protect life when danger is imminent. While Jewish Law prioritizes the preservation of life, it also demands that actions taken in the name of protecting life do not result in greater harm in the future.

The Jewish book of Talmud discusses the concept of not paying excessive ransom for captives, to avoid encouraging future kidnappings and partly to protect the broader community from increased danger. This principle is directly relevant to the Sinwar deal of 2011, where the disproportionate exchange encouraged more hostage-taking, as terrorist organizations saw that such tactics could yield significant concessions. Many of those freed in 2011 returned to terrorism, including Sinwar himself.

Another critical aspect of the present ceasefire negotiation is the strategic importance of the Philadelphi Corridor, a narrow strip of land along the Egypt-Gaza border. It serves as a conduit for weapons smuggling into Gaza, fueling the ongoing conflict with Hamas. Retaining control of this corridor is essential not just for Israel’s security but also for the broader goal of preventing violence and preserving life in the region. In this context, the failure to maintain control of the Philadelphi Corridor can be seen as a violation of the principle of pikuach nefesh (preserving life), as it directly endangers lives by enabling the flow of weapons to terrorist groups.

While the desire to save lives is noble and essential, it must be tempered by a realistic assessment of the potential for future harm. Only by adhering to the full scope of pikuach nefesh, (taking proactive measures to protect life when danger is imminent)—both in its imperative to save life and its caution against causing future harm—can the U.S. and Israel hope to navigate the difficult moral landscape of international diplomacy in a way that truly honors the sanctity of life and realizes the hope for a safe and secure peaceful future for us all.

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Yonatan Hambourger is a Rabbi and writer serving spiritual seekers of all persuasions on behalf of Chabad of Rural Georgia. Tzali Reicher is a Rabbi and writer serving communities throughout the regional South. You can reach them at [email protected].

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𝑹𝒆𝒂𝒅 𝒎𝒐𝒓𝒆 𝒂𝒃𝒐𝒖𝒕 𝑬𝒄𝒉𝒐𝒔 𝒇𝒓𝒐𝒎 𝑺𝒊𝒏𝒂𝒊 𝒉𝒆𝒓𝒆:
https://www.chabadruralgeorgia.com/echosfromsinai

𝗪𝗲𝗲𝗸𝗹𝘆 𝗧𝗮𝘀𝘁𝗲 𝗼𝗳 𝗧𝗼𝗿𝗮𝗵
𝘣𝘺 𝘙𝘢𝘣𝘣𝘪 𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳

𝙎𝙤𝙢𝙚𝙩𝙞𝙢𝙚𝙨 𝙖 𝙎𝙩𝙚𝙥 𝘽𝙖𝙘𝙠𝙬𝙖𝙧𝙙𝙨 𝘽𝙚𝙘𝙤𝙢𝙚𝙨 𝙖 𝙂𝙞𝙖𝙣𝙩 𝙇𝙚𝙖𝙥 𝙁𝙤𝙧𝙬𝙖𝙧𝙙

A foundational belief in Judaism asserts that every descent is for the sake of an even greater ascent. Since the Almighty wants only good for us, a setback becomes a springboard for greater achievement.

We are now learning the final book of the Five Books of Moses. Whereas the first four books are spoken by G-d, the book of Deuteronomy is written in Moses’s voice, wherein he retells the story of the ancient Israelites and their journey from Egypt.

The children of Israel were concerned about the challenges that awaited them in the Holy Land where they would have to deal with preparing meals, earning a living, and the like. Afterall, in the desert, G-d provided all their needs, while they remained immersed in spirituality exclusively.

It looked like a descent. Yet, Moses reassured them that although it would be a departure from the comforts and G-dly revelation they enjoyed in the desert, it was specifically through embracing physicality, that they could connect the mundane with the divine.That Moses speaks rather than G-d, also seems like a descent. But it signifies that we must internalize the word of G-d, making it our own. He wants our connection to be relevant, and for us to embrace even His loftiest concepts, but in a natural and recognizable way.

Remember, if confronted with what appears to be a descent, it is actually a gift from G-d to lead you to a higher place.

G-d wants that you and I should use the materiality in our lives to create a world so holy, that He will dwell amongst us. We do this by acting kindly to everyone, regardless of differences. Let us bridge the current cultural and political divide one genuine smile at a time.

Shabbat Shalom,

𝘙𝘢𝘣𝘣𝘪 𝘠𝘰𝘯𝘢𝘵𝘢𝘯

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𝙍𝙚𝙖𝙙 𝙢𝙤𝙧𝙚 𝙖𝙗𝙤𝙪𝙩 𝙏𝙖𝙨𝙩𝙚 𝙤𝙛 𝙏𝙤𝙧𝙖𝙝 𝙝𝙚𝙧𝙚:
https://www.chabadruralgeorgia.com/weekly-taste-torah

A Jew from Dallas

𝗘𝗰𝗵𝗼𝘀 𝗳𝗿𝗼𝗺 𝗦𝗶𝗻𝗮𝗶

𝙏𝙝𝙚 𝙏𝙞𝙢𝙚𝙡𝙚𝙨𝙨 𝙎𝙩𝙧𝙖𝙩𝙚𝙜𝙮 𝙤𝙛 𝘿𝙚𝙛𝙡𝙚𝙘𝙩𝙞𝙤𝙣
𝘉𝘺 𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳 𝘢𝘯𝘥 𝘛𝘻𝘢𝘭𝘪 𝘙𝘦𝘪𝘤𝘩𝘦𝘳

In today’s political climate, we’ve become used to seeing public figures dodging difficult questions or shifting their positions on key issues. It’s something that some politicians looking to be placed in leadership positions do to navigate complex situations without committing to a definitive stance, trying to be all things to all people. This tactic is especially used when positions on record won’t play well for the voting demographic being solicited.

Interestingly, this tactic isn’t new and can be understood through various examples in the Torah, where leaders and individuals also failed the challenge of responding to difficult questions and situations.

One of the earliest instances in the Torah where someone avoids a direct answer occurs in the story of Cain and Abel. After Cain kills his brother Abel, G-d asks him, “Where is Abel your brother?” (Genesis 4:9). Instead of answering directly, Cain replies, “I do not know; am I my brother’s keeper?” Cain’s response is a classic example of deflection. Rather than admitting his wrongdoing or confronting the reality and gravity of the situation, Cain attempts to evade responsibility by questioning the premise of the question itself. This subtle shift of focus allows Cain to avoid direct accountability, even though G-d immediately calls him out.

This kind of deflection can be seen in modern politics as well. For instance, when politicians are confronted with uncomfortable questions about their past actions or statements, they often attempt to deflect by questioning the relevance of the question, by redirecting the conversation to a different topic, or by avoiding the questioners entirely. This strategy allows them to avoid directly addressing the issue at hand, much like how Cain attempted to avoid answering G-d’s question.

Another example from the Torah is found in the story of the Golden Calf (Exodus 32). When Moses descends from Mount Sinai and sees the Israelites worshiping the Golden Calf, he confronts Aaron, demanding an explanation. Aaron’s response is less than straightforward. He tells Moses, “You know the people, that they are set on evil… I threw it [gold] into the fire, and out came this calf” (Exodus 32:22-24). Aaron’s explanation is an attempt to distance himself from responsibility by attributing the creation of the calf to the people and to the fire, as if the idol simply emerged on its own. Aaron avoids directly addressing his role in the situation, instead choosing to shift the blame and downplay his involvement.

This story reflects a common tactic in politics, where leaders may distance themselves from controversial decisions or actions by attributing them to other members of their team, or to external forces, rather than taking full responsibility. By doing so, they seek to preserve their credibility while avoiding the potential fallout from admitting fault or making a firm commitment.

And finally, in the story of King Saul, we find another example of a leader avoiding direct confrontation with a difficult situation. When the prophet Samuel confronts Saul after the battle with the Amalekites, Saul initially insists that he has followed G-d’s command. However, when pressed, he admits that he spared the best of the sheep and cattle to offer as sacrifices, despite being instructed to destroy everything (1 Samuel 15:13-15). Saul tries to justify his actions by claiming a noble intention, yet this response is an attempt to sidestep the fact that he disobeyed a direct command from G-d. Samuel, however, does not accept this justification, and Saul eventually loses his kingship as a result.

This illustrates how leaders might attempt to justify their actions by presenting them in a favorable light, even when those actions contradict their stated principles or commitments. In politics, we often see leaders shifting their positions or offering justifications that align with the current mood or expectations of their audience, even if it means deviating from their original stance, one that they stood by before succumbing to outside pressures.

In each of these Torah examples, we see individuals confronted with difficult questions or situations, and their responses often involve some form of avoidance, deflection, or shifting of responsibility, and in today’s political arena, similar tactics are frequently employed. Some politicians look to avoid direct answers, shift blame, or change their positions depending on the audience or the circumstances. These strategies, though occasionally effective in the short term, undermine their supposed commitment to integrity and accountability. The Torah, through its timeless stories and wisdom, subtly warns us of the dangers of such behavior.

As engaged citizens, it is incumbent on us to hold our leaders to account. The leadership lessons from the Torah remind us that true leadership requires honesty, responsibility, and a willingness to confront difficult truths, even when it is uncomfortable or risky. When leaders fail to meet these standards, it falls to the public to demand transparency and integrity from those we entrust with power.

Traditionally, the press served this role by providing “the free exchange of information that is accurate, fair, and thorough,” as stated in the preamble of the Society of Professional Journalists. The preamble goes on to say that “professional journalists believe that public enlightenment is the forerunner of justice and the foundation of democracy.” Today however, many journalists have become the cheer leaders for political candidates that espouse their own personal ideology.

Just as G-d called out Cain, Moses confronted Aaron, and Samuel rebuked Saul, it is our duty to question and challenge our leaders. This is not just about holding them accountable, but also about ensuring that our leaders embody the values we wish to see in our society—values of truth, responsibility, and integrity. Only by doing so can we hope to foster a political environment where leaders are guided by principles rather than expedience, and where the public’s trust is genuinely earned.

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𝘠𝘰𝘯𝘢𝘵𝘢𝘯 𝘏𝘢𝘮𝘣𝘰𝘶𝘳𝘨𝘦𝘳 𝘪𝘴 𝘢 𝘙𝘢𝘣𝘣𝘪 𝘢𝘯𝘥 𝘸𝘳𝘪𝘵𝘦𝘳 𝘴𝘦𝘳𝘷𝘪𝘯𝘨 𝘴𝘱𝘪𝘳𝘪𝘵𝘶𝘢𝘭 𝘴𝘦𝘦𝘬𝘦𝘳𝘴 𝘰𝘧 𝘢𝘭𝘭 𝘱𝘦𝘳𝘴𝘶𝘢𝘴𝘪𝘰𝘯𝘴 𝘰𝘯 𝘣𝘦𝘩𝘢𝘭𝘧 𝘰𝘧 𝘊𝘩𝘢𝘣𝘢𝘥 𝘰𝘧 𝘙𝘶𝘳𝘢𝘭 𝘎𝘦𝘰𝘳𝘨𝘪𝘢. 𝘛𝘻𝘢𝘭𝘪 𝘙𝘦𝘪𝘤𝘩𝘦𝘳 𝘪𝘴 𝘢 𝘙𝘢𝘣𝘣𝘪 𝘢𝘯𝘥 𝘸𝘳𝘪𝘵𝘦𝘳 𝘴𝘦𝘳𝘷𝘪𝘯𝘨 𝘤𝘰𝘮𝘮𝘶𝘯𝘪𝘵𝘪𝘦𝘴 𝘵𝘩𝘳𝘰𝘶𝘨𝘩𝘰𝘶𝘵 𝘵𝘩𝘦 𝘳𝘦𝘨𝘪𝘰𝘯𝘢𝘭 𝘚𝘰𝘶𝘵𝘩.

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