Rivka's Refuge; Finding Comfort, Hope and a Pathway Forward in the Footsteps of the Imahot

This article, "Rivka's Refuge," offers a message of hope and optimism in response to rising antisemitism,  drawing inspiration from the אימהות (Imahot, matriarchs).

Author's Note: I respect that this is a long article and many of you might skim through it. Please recognize that the two main points are a message of optimism and hope in light of rising antisemitism and to advocate for enhanced education and support for frum girls in the Bais Yaakov system, particularly regarding personal development and relationships, as I outline in the section titled נידה (Nidah).     

Suggestion: Some of my readers print the article during the week and then read it on Shabbos when they are more relaxed. 

Inspiration from our Imahot (matriarchs)

     Following the loss of his mother, Sarah Imanu, Yitzchak found comfort when he saw that the ענן had returned and now hovered over the Ohel of his beloved wife, Rivka. In the wake of rising antisemitism, we too, find shelter and refuge inside God's loving embrace.

    What was this ענן  that turned an ordinary tent into a safe haven and a refuge? The Medrash  in Bereishit Rabbah 60:16 highlights the three miracles associated with Sarah's tent: the cloud of glory, the blessing in the dough, and the lamp that remained lit from Shabbat to Shabbat. These miracles are often interpreted as reflecting Sarah's righteousness and the sanctity of her home, with the cloud symbolizing divine presence and purity. 

    The Shechina continued to rest in the home of Rivka, Rochel and Leah, as they too, dutifully adhered to the Mitzvot. Our Imahot stand as symbols of femininity and virtue: Sarah had joy and intuition, Rivka was a בעלת חסד , Leah poured her out heart to God in gratitude and prayer and Rachel demonstrated modesty and compassion. Through their personal example, they taught us what it is to be a woman - a lesson we cherish in this age of relativity and moral confusion. 

• Imanu (our matriarch)
• ענן (cloud)
• Ohel (tent)
• Medrash (a form of rabbinic literature)
• Shechina (Divine Presence)
• Imahot (matriarchs)
• בעלת חסד (person of kindness)

    

    Earlier this week, I posted a picture on various social media accounts of an interactive well that I had made for my son's preschool - nearly 15 years ago - to help him and his classmates understand the story of Rivka and Eliezer in Parshat Chayei Sarah. My followers were excited to see how the Parsha could come alive in such a tangible way and I was deeply moved by the positive feedback, which exceeded my expectations. It was heartwarming to see that my belief in a loving and creative approach to Chinuch is shared by many others. The feedback that touched me the most was an email I received from the preschool director - she responded to let me know that the well is in use until this day! It was an honor to have sparked these conversations and exchanges because I believe that the joy and the innocence portrayed in this iconic image is sorely needed - now, more than ever.  

    While the eternal lessons of our Imahot offer profound comfort and guidance, the modern world presents its own stark realities that demand our attention - and a response - that is rooted in these very values. Last week, we witnessed two ominous events: an alarming electoral outcome and the meteoric rise of an avowed Neo-Nazi and Stalinist. On Tuesday, November 4th, Zohran Mamdani, self-described democratic socialist who has taken controversial stances on Israel, was elected mayor of NYC - a city that is inhabited by the largest population of Jews outside of Israel. That same week, Kevin Roberts, the president of the largest conservative think-tank, swore unconditional loyalty to Tucker Carlson after he promoted and expressed an alignment with some of the political ideals of Nick Fuentes, the most prominent antisemite in America. The results of the election and Dr. Roberts' initial public statements were disturbing - reflecting deeper systemic issues.

    Though these issues had been bubbling under the surface since "The Black Shabboss" (October 7, 2023), to see hatred of Israel and hatred of the Jewish people embraced on such a public scale was like a gut punch. A few short months ago, Charlie Kirk, צדיק אומות העולם (a righteous gentile) and a great defender of the Jewish people, was tragically taken from us. Now the enemies of civilization use his memory and his legacy to slander his friends, reignite blood libels and revive ancient stereotypes. 

       What is especially painful, is that Jewish celebrities and public figures like Bernie Sanders, Dave Smith, and Hannah Einbinder are taking stances that undermine Jewish security and pledge support to movements hostile to Israel. It is disheartening to consider the possibility that the liberal Jewish voting block might have been what tipped the scales for a candidate who refused to condemn the phrase "Globalize the Intifada." This betrayal raises serious implications for our community and leads us to question whether our fellow אידען (Jews), people we are commanded to love as our own flesh, can still be considered a part of כלל ישראל (the congregation of Israel). 

    Surrounded, we face attack from all sides; hope seems lost and we have become full of despair.  The future of humanity is in peril, and with it, the fate of the Jewish people hangs in the balance. We are in desperate need for an anchor and a pathway forward. 

    Drawing inspiration from ישעיהו הנביא I turn to you and proclaim, "נחמו, נחמו עמי." My message is simple: in the face of rising antisemitism, we find hope in the promise that hashem will protect us and redeem us in the merit of righteous Jewish women. Our sages say, "בזכות נשים צדקניות נגאלו אבותינו ממצרים ובזכות נשים אנו עתידין להיגאל." In the merit of righteous women, our ancestors were redeemed from Egypt, and in the merit of righteous women, we are destined to be redeemed.

  (מלבי"ם על שמות ט״ו:כ׳:א׳, ערוך השולחן, אורח חיים תע״ב:ט״ו, ילקוט שמעוני על נ"ך תשצ״ה:ה׳)

   As Jewish women, we recognize the the significance of the אמהות as models of righteousness and purity and their enduring strength and virtue. The parallels between the miracles in Sarah's tent and the unique Mitzvot attributed to her, emphasizes the relevance of the Torah's timeless values. By emulating the virtues of our Matriarchs, we can forge a vibrant future for the Jewish people. More broadly, we have the ability to save America and the West from the scourge of socialism through the חסד of Rivka and the מידה of הכרת הטוב that we see in Leah. As leaders in society, we ought to place an emphasis on kindness, gratitude and spiritual fortitude. In these trying times, the path forward lies in embracing our heritage and reaffirming our commitment to Torah and Mitzvot. 

     In the next section of the article I will connect themes of Jewish resilience, and contemporary challenges facing the Jewish community. Dear readers, amidst rising antisemitism, I offer you a perspective of hope.

• ישעיהו הנביא (Yeshayahu HaNavi, Isaiah the Prophet)
• נחמו, נחמו עמי (Nachamu, Nachamu Ami, Comfort, comfort my people)
• חסד (Chesed, Kindness)
• מידה (character trait)
• הכרת הטוב (gratitude)

Leading with Kindness; Winning with Gratitude      

    The story of Sedom in Parshat Va'Yeira offers a profound illustration of the destructive consequences that can happen when a society is consumed by pure self-interest and an utter lack of compassion. Sedom's sin, deeply rooted in its complete absence of hospitality and empathy rather than solely an economic system, serves as an ancient warning. It highlights the urgent need to understand how ideologies of self-interest and envy contrast sharply with the foundational principles of kindness and gratitude, which are essential for true societal flourishing. This dynamic is painfully evident in modern contexts; for example, the recent 40-day government shutdown (the longest ever in US history), particularly centered on the contentious debate between socialized medicine and free-market reforms, revealed deep-seated issues that resonate with aspects of Sedom's decay. The US healthcare industry, in particular, often appears to prioritize profit over people, with built-in structures seemingly favoring corporate interests.

    In recent decades, this focus has been linked to numerous scandals where greed and ego allegedly put patients' lives at risk. These scandals include Purdue Pharma's documented influence on regulatory bodies to push OxyContin, highly controversial accusations regarding medical practices at institutions like Texas Children's Hospital concerning gender-affirming care, and the constant battle physicians like Dr. Elizabeth Potter face against the insurance industry to ensure access to vital post-cancer reconstruction. Such breakdowns underscore how radical materialism and a society based on pure self-interest can tragically lead to internal implosion, even manifesting in extreme acts of violence, as tragically exemplified by the egregious assassination of United Healthcare CEO Brian Thompson, a loving husband and father of two young children.

    See the end of this document for links to articles for additional information and sources regarding these tragic scandals.

    The Mishna in Pirkei Avos powerfully articulated this truth, warning that the world would collapse if it were to lose the pillar of גמילות חסדים (acts of kindness). But what does the Torah say about which economic system would be ideal and what form of government we should establish? Rabbi Breitowitz recently explained that while the Torah does not prescribe a specific governmental structure, it only outlines principles of civics and social interaction. We are thus tasked with using human reasoning and discernment to advocate for a political system that best aligns with these values. Indeed, Jews need not identify as 'communist' or 'capitalist,' rather we are characterized as ביישנים, רחמנים וגומלי חסדים (Bayshanim, Rachmanim, Gomlei Chasadim – modest, compassionate, and doers of kindness). 

    Rivka's tremendous greatness in חסד (Chesed, Kindness), demonstrated by how she drew water from the well for Eliezer and his camels, was precisely how Eliezer recognized her as a fitting bride for Yitzchak. An old-fashioned well has become the symbol of romance in the Jewish community. The story of Rivka's marriage to Yitzchak highlights the role that charity and compassion serve as the cornerstones for a stable Torah home. Kindness - and the ability to have empathy for the people around us - are the basic building blocks for a functioning society.

    Regarding these principles of Tzedaka and Chesed (Charity and Kindness), I once pondered how Judaism fundamentally differs from Marxism. Karl Marx advocated for taking money by force from the rich to give to the poor. But if in Judaism we believe that God will hold us accountable for not giving Tzedaka, then how is that not also a form of force? The distinction between external coercion (Marxism) and internal alignment towards natural consequences is a crucial point of clarification. This question gets to the heart of how Judaism views mitzvot (commandments) and human choice. The Torah’s system is not about coercion but about aligning ourselves with a divine design that reflects reality. God doesn’t 'punish' in the sense of arbitrary enforcement; rather, there are natural consequences to our actions. If we neglect tzedakah, we harm not only the recipient and the society we live in - but also our own soul, by distancing ourselves from the divine purpose of life.

    This truth regarding consequences - especially related to the dueling powers of generosity vs. stinginess - is vividly demonstrated in the remarkable existence and extraordinary success of Israel, the world's only Jewish state. The rapid development and global impact of modern Israel is often described as an undeniable miracle. While its socialist origins and current relatively free markets have played a role, its profound success cannot be solely attributed to these economic systems. The true secret to Israel's success can be found within the pages of any local Israeli phonebook, where one sees endless listings of גמ"ח (Gemach, Free loan societies). Organizations like Magen David Adom, ZAKA, Ichud Hatzala, Ezer Mitzion, and Yad Sarah are almost entirely staffed by volunteers. This spirit of generosity is abundant not only in healthcare and emergency services but permeates countless sectors of the economy, where individuals donate their time, money, and expertise to help others in need.

    However, even in societies grappling with these foundational values, internal conflicts arise. The recent controversy involving Kevin Roberts, the president of The Heritage Foundation is an example of a dilemma a leader might face when individuals within a society begin to abandon proper values of human dignity and respect. Dr. Roberts' choice to publish a video in which he seems to defend Tucker Carlson's flirtations with antisemitism has sent shockwaves throughout conservative political and media circles. The soaring debate hinges on the acceptability of inviting figures like Nick Fuentes - a disciple of Hitler, a misogynist, a racist, and an admirer of Stalin—for a softball interview.

    Daniel Di Martino, economist, political conservative activist and Venezuelan dissident, helps shed light on the internal battle taking place within the MAGA coalition. He once said, "Communism and Nazism are both an ideology that rests on sin." With that understanding, it is no surprise that Mr. Fuentes thinks that Hitler was cool and he is also a fan of Stalin. Nazism is the belief that human beings are not created in the image of God, therefore some lives are worth less than others. When one rejects the divine spark and dignity in every human being, it inevitably leads to the dehumanizing view that some, or all, have no greater value than that of a plant or an animal. Extending this idea of sin at the root of ideologies, Daniel Di Martino further argues that the fundamental sin at the root of socialism is envy. The profound antidote to envy, he contends, is gratitude. To preserve freedom and prosperity, we must cultivate gratitude: gratitude for the blessings we possess, and above all, gratitude to God.

    I have a personal story to share related to this profound insight. I recently went to Rabbi Breitowitz with my son. Given the cultural differences between us, I asked the Rov for advice on how I could be the most supportive Mom to a בחור ישיבה (a Yeshiva student). He gave me three pieces of advice, the first of which was to cultivate gratitude within myself. Many believe that to achieve more in life, one should focus on what they are missing. That, he explained, is backwards. If you want more, be grateful for what you already have, and then you will see your blessings increase as an outgrowth of that attitude.

    Leah Imanu  exemplifies this מידה of הכרת הטוב  in her actions and prayer. Leah named her son יהודה (Judah) because she said הפעם אודה את ה (HaPa'am Odeh Et Hashem, This time I will thank Hashem). So profoundly significant was Leah's public acknowledgment of her gratitude to Hashem that the identity of the entire Jewish people became subsumed under this banner; we are called Jews, יהודים (Yehudim), after Yehudah."

•  Imanu (our matriarch)
• מידה (Middah, character trait)
• הכרת הטוב (Hakarat Hatov, Gratitude)

Three core Mitzvos for a Woman:

נידה

    The Midrash itself does not explicitly state that the cloud over Sarah's tent was specifically in the merit of the mitzvah of niddah. Interpretations connecting the cloud to specific mitzvot, like niddah, are often derived from later commentaries and teachings that explore the spiritual symbolism of these miracles.

I want to take this opportunity to point out the need for חיזוק with regard to קדושה and marriage in the Jewish community. There is an urgent need for reflection and reevaluation on how puberty, intimacy, and sexuality are taught to teenagers and young women. It's essential that these topics are introduced well before marriage, allowing young women to make informed decisions about their future partners. The current system, where education often occurs too late, needs reform. כלה teachers should meet high standards, with proper certification and oversight, ensuring they can address both biological and philosophical questions. Encouraging diverse perspectives and open dialogue is vital. Initiatives like those by the Eden Center and educational programs involving mothers are steps in the right direction. These efforts should be expanded to ensure comprehensive and accurate education for all. I share more about this topic including links to learn about books, programs and initiatives that are doing tremendous and important work on this topic in my article "Ohel Sarah." 

חלה

    I want to thank Tsipora Prince Agbodjan, from the shul located at Azza Street 24, for organizing a moving Challa Bake and communal Hafrashas Challa on Wednesday, November 5th, as part of the Shabbos project. I hope to dedicate an entire article to this monumental event. I included the link here but it is a work in progress. 

My favorite Challa recipe:

My challah is a 9 cup recipe. You need to separate challah without a bracha. If you want to make a bracha, double it. Its 9 cups flour. 1 cup sugar, 1 tablespoon salt, 3 tablespoons yeast, half cup oil and 3 cups water
Doesnt have eggs in it but you need an egg to brush on top
Instant dry yeast..comes in a biggish package in the baking aisle
Canola oil
No i dont activate the yeast
Until it rises and gets bigger the books usually say an hour
180 for about 20 min but i dont time it i just watch it. It makes 6 good size challahs.

*Be careful - in Eretz Yisroel it is a חיוב דאורייתא to be מפריש חלה  so it is very serious if you forget to do the הפרשה. 

נרות שבת

  

   In the weeks leading up to his election, a group of female "Rabbis" produced a video declaring their support for Mamdani. This raised lots of criticism and was a source of contention within the Jewish community. However, I would ask what is the greater חילול ה: when a Jewish person fails to acknowledge that Hashem created the world in 6 days and rested on the 7th - or when a group of Jewish voters make the case for a "democratic" socialist? Imagine the transformative power if all Jewish women, regardless of their political affiliations, would unite in the sanctity of Shabbos candle lighting. Our sages teach us this could hasten the coming of Mashiach.

I am cognizant of the timing of all these troubling developments in government and media - the week that all these tragedies befell us, was the same week as the Shabbos project. A Shabbos once a year that אידען  recommit themselves to the light of Shabbos. May we merit to see in our days the fulfillment of the promise: "אם אתם משמרים נרות של שבת אני אראה לכם נרות של ציון (If you observe the candles of Shabbat, I will show you the candles of Zion)." This phrase is often attributed to Rabbi Yisrael Salanter, a prominent leader of the Musar movement in 19th-century Lithuania. 

     

    I will leave you with the words to a song that I learned as a teenager. 

"The Candle Lighting Song"

Come, Jewish girls and women,
There's a gift waiting for you.Handed down with love from our mothers,
Sarah, Rivka, Leah, and Rochel.
Lighting candles each Friday night,
Bringing warmth and blessing, shelter and light.

Lighting up the night with our candle light,
Light up your home and the world will be bright!

Come Jewish sisters,

light your candles each Friday night.

Come, and we will together;

light our candles and watch our deepest dreams

 - coming true!

Your gift is waiting for you.

Your gift is waiting for you.

Citations for Healthcare Scandals Mentioned in the article:

 1. Purdue Pharma, Texas Children's Hospital and United Healthcare. It has been documented that Purdue Pharma faced accusations of bribery and undue influence in order to get Americans addicted to OxyContin. 

2. Texas Children's Hospital at Baylour College of Medicine were exposed by Dr. Ethan Haim to be secretly providing gender transition healthcare to children. 

3. Dr. Elizabeth Potter, a physician who specializes in post-cancer reconstruction surgery, went viral when she shared her battle against the Insurance industry to ensure access to patients who need this specialized kind of care. 

4. I want to make it abundantly clear that the assassination of Brian Thompson was evil and has no justification. 

A note on Citation 2: What happened in Texas Children's Hospital is a highly publicized and controversial claim. Dr. Haim is indeed a prominent whistleblower in this regard. The word "secretly" is appropriate here, as his claims revolved around the program continuing despite public statements otherwise.

Simmering Rage; Coming to Terms with my Dueling Emotions of Affection and Anger towards Kollel People

Before you read this story please check out the article where I share the history and ideals of the Kollel movement and a second article where I explain why the frum community has strayed from this noble ideal and where I offer suggestions for how to correct for these errors. Additionally, I ask that you read this article where I explain the goal and the purpose for sharing my story.

I want to make it clear to Jewish readers that I in no way advocate for any Hashkafa or lifestyle that is against Torah and Mitzva observant Judaism. While I am still on a journey with regard to religious observance and understanding what the Torah commands of me in my life, I consider my spiritual advisors to include Rebetzin Devorah Eisenbach from Aish Hatorah, Rabbi Yitchack Breitowitz of Or Sameach, Rabbi Eytan Kobre from Rockaway, NY, Rabbi Mordechai Machles from Maalot Dafna and my partner in Torah with whom I study the Kuzari - I will not mention her name or location to protect her privacy as she is not a public figure.

 
The opinions expressed are entirely my own, though I strive to present a worldview that is in line with the beliefs of these dear teachers and mentors. Sometimes they read my work and this makes me even more cognizant during the writing process to produce articles that I will be proud for them to see. I am grateful to these teachers and mentors for their wisdom and counsel. I also want to acknowledge and thank my son for being my "source" inside the Yeshiva system; providing me with constant updates on attitudes, insights and "hock". I am gratified to have his support for my work as a speech therapist and for my writing endeavors. I thank him for encouraging me to always write with integrity and to openly and honestly share what is on my heart.

Conflict, Consternation & Chaos

    I have great respect for people who dedicate their lives to Torah learning and Mitzva observance and I am honored to consider myself part of the larger community of orthodox Judaism. I will admit that I have a personal bias.  My dear son is a student in an elite Torah institution and I fully support the path he is on, his commitment to his Talmudic studies and his ambition to achieve great depth and breadth of Torah knowledge. This bias is why I have a positive regard for תלמידי חכמים and those who support Torah learning and Jewish education. 

    The Torah teaches us that those who dedicate their lives to Torah study are following in the footsteps of יששכר whose symbol was that of a donkey - an animal iconic for it's ability to carry a yoke. This Shevet carried the burden of preserving Torah knowledge and practice for the entire Jewish people. 

    The lineage of the Yeshiva student goes as far back as Yeshivas Shem v'Ever where our forefather Yaakov studied on his way to Charan. The more modern Yeshiva system has its roots with the illustrious Vilna Gaon and his student R' Chaim Me'Volozhin, who was also known as "Avi Hayeshivos." If there was a moment on Earth with absolutely no Torah learning the world would cease to exist. Yeshiva students and Kollel יאונגערלייט hold up the very cosmos of our existence and, it is my belief, that in the merit of Torah study Israel won the war and brought all the living hostages home on erev Simchas Torah תשפ"ו.
     Growing up in the Chareidi Bais Yaakov school system, however, I was exposed to a darker side of the Kollel ideology. You can read the full story of my experience as a teenager and young adult in the Chareidi Kollel system where I, admittedly, spotlight an unfair focus on the impact that "the modern iteration of Kollel ideology" as I call it, had on me. I acknowledge that there were many other factors that led to the suffering that I experienced; a myriad of factors led to the mistakes that I made and to the negative consequences and the mental illness that developed as a result.
    What happened, is that I was brainwashed throughout my teenage years and then coerced into a marriage as a young adult that was wrong for me. When I reached out for help, I was bullied and shamed not to leave. By the time I did leave, I was a few months pregnant and even then I had to go against the  and condemnation from family, friends and prominent Rabbis and community leaders warning me not to get a divorce. During the dating process and the traditionally short engagement, I raised many reservations and concerns - but I was persuaded and coerced into moving forward. Lacking a backbone or the knowledge of how to even think for myself I allowed myself to be swept along. I got married and after five torturous months I realized that my health and my wellbeing was in jeopardy. Now that I had a child on the way that I was responsible for I finally found the courage to do what I knew was right.

    I have been told many times that leaving a situation that was wrong for me has tremendous value regardless of what followed. I find it hard to congratulate myself considering that what followed included: abandoning my child, succumbing to depression, losing my speech therapy license, leading a dysfunctional and unproductive life for many years and countless suicide attempts.
    While I remain in doubt as to the sum virtue of my choices what is clear to me is that the brainwashing and the bullying I experienced was not just wrong- it was evil. Yes, I made some bad choices. I wasn't perfect. But the environment I was raised in and the ideology that I was taught is dangerous and unacceptable. In other articles I will address the critiques I have for the Kollel and Bais Yaakov systems and my recommendations for reform. I am sharing my story with you at this time to share my journey coming to terms with the conflicting feelings of both affection and hatred that I feel towards Kollel people.
    Considering the relentless onslaught of these ideas on my developing psyche I will be honest about how I feel when I think of an orthodox Jewish man. I experience the same emotional reaction that I heard Megyn Kelly describe when reporting on Andrew Tate. Andrew Tate is a misogynist who operates a pimping website and advocates beating women and expressing pride in your manhood through engaging in the degrading subjugation of women. That is how I feel about orthodox Rabbis. I get a twist in my stomach when I think of an orthodox man.
    (These feelings have also evolved as a result of the subsequent fear mongering from Rabbis when I sought a divorce - threatening me with damnation and the burden of sin should I choose to say no to a situation that I knew so clearly to be wrong.)
    I recall when I first met my neighbors in French Hill - they are very kind people with a generous open home. I was tired of being bored and lonely on Friday nights and asked to join them. I got there before shul ended and just his nod as he said hello made my stomach twist. Despite the fear of the danger they posed to me I am glad I took that risk. Meeting them changed my life.
    Over time I became best friends with his wife. Though she is the one who hosts me for shabbat meals and is married to the Torah scholar she treats me like I am a Rebbetzin, respecting the knowledge and expertise that I can offer. Despite my limited level of religious observance and mental health issues they hired me to be their son's speech therapist. This spurred me to open a private practice and develop my skills as a competent professional. I gained confidence in the belief that I had something of value to contribute to the world.
    I also developed a relationship with a young Kollel couple the next neighborhood over. We have a connection from back home and it was just easier to develop a friendship with her based on our shared background than to develop a new social network. 

    Another Kollel family entrusted me with the safety of their preemie and gave me the privilege of taking care of him in the NICU. They needed the help what with an older daughter and the newborn twin back at home. These friendships were really painful and complicated to me - constantly fearing rejection, always on guard and suspicious of their words and their actions. Carrying with me to every interaction the awareness in the back of my head that these people disrespect me and look at me in judgement. I tried really hard to make friends through a secular organization, Hillel, but nothing stuck. So my social circle continued to be exclusively Chareidi families in Jerusalem.
    It was so painful for me to be constantly surrounded by people I loved and deeply cared about but served to me as a constant symbol of rejection. I hated everything they stood for but they were my friends and I wasn't willing to give up these friendships over ideological difference. I still join their shul on chag, yet I feel no joy in the dancing, no connection to the community and to the shared mission their celebration stands for. 

    It has no meaning for me because I feel so disconnected. What part do I have in it? My friends, my community and my own family are perpetuating a system that I have only experienced as deeply corrosive - and dare I say - anti-human.
    Intellectually I can see how my friends found a balance in the competing responsibilities and ideals but I feel forever stuck as I can't walk away but I can't wash away the raging negative emotions that shadow every interaction and thought I have with them. For a while, I disconnected from everyone. Retreated again into a depression. For a long time -once for a five year period and more recently for a time frame that lasted around a year - I went into isolation and avoided all social interaction or any sense of functionality and had many many suicide attempts. That got me nowhere.
    One situation did move the needle but I only realized it when I heard the story of Adriana/Adina, a Christian girl who converted to Judaism after working as the #non-Jewish nanny for orthodox children in Boca Raton. I realized that I had a work experience similar to hers.
I had been working in an early childhood clinic in Arnona providing speech therapy to children from diverse backgrounds. Then this one boy came and his father - with his black pants, black Kippah and starched white shirt - was the perfect embodiment of all the people who had so betrayed and hurt me all those years ago. It was painful for me to work with his child when doing so required sitting side by side with what felt to me the person who had caused me life lasting wounds. Not him, but in my heart it felt one and the same.
    What was even more jarring was the deep respect with which he treated me. Not just polite but seeking my unique insight and wisdom. How could someone who considers me an outcast and a heretic be asking me to give him guidance? From the toys he should purchase to the formation of the tongue for the production of various sounds he hung onto every word. His wife - when was able to come - was even worse. The judgement and coercion from woman had been the nail on the coffin. From the stylish wig to her sweet demeanor she seemed to be oozing contempt. So I assumed. Everything about her reminded me of this deeply ingrained feeling of rejection. Yet her actions did not match that and I constantly had this feeling like I was in some kind of "twilight zone".
    I was professional and never shared with anyone how I felt. It was such a pleasure to work with dedicated parents who not only appreciated my expertise but were partners in my efforts. To see their son flourish was a joy as a clinician and when I can see a direct result and benefit from my work not just on the child but on the entire family unit that always gave me so much satisfaction. This incongruence between the courtesy they showed to me and the wholesomeness in how they treated their child - it scattered my preconceived notions of Kollel people. I reached out to them a few years later on a different topic and they expressed to me the lasting impact I had on their child but they will never know the impact they had on my life.

    I wish I could say that I have reconciled my conflicting feelings and opinions of Kollel people. I am still consumed with anger and confusion and have begun to write a series of articles on the topic of Kollel and Bais Yaakov education in an effort to find clarity and calm. Thanks to the kindness of the Kollel people I describe in this article, and some others that didn't "make the cut," the door has been opened. It's a start, and - for now - that's enough. 

Forgiving, Letting Go & Moving On

    To say all the abuse I experienced can be summed up by one word: Kollel, well that would be it's own form of gaslighting. The people who hurt me are evil, evil monsters who hopefully one day will go to Hell and be punished and suffer the consequences for what they have done. And continue to do. To be clear, when I refer to people who hurt me as monsters, I am not talking about Rabbis and teachers who made mistakes - because we are all human and fallible. Furthermore, I am grateful to the many Rabbis and mentors who acknowledged their mistakes, apologized and have taken actions to repair the pain and the harm that their actions have caused.

    I have been encouraged to forgive those who hurt me. This is because forgiving is not for the people who hurt me but rather for me. When I don't forgive, I'm holding on to the situation that I want to forget, but instead I keep thinking and living that experience. Forgiveness would allow ME to move on, to live my life, no strings attached. I can't change the past or the people that hurt me. Find a way to let it go. Be free. Move on. That's one option and something to strive for.
    However, Judaism does not obligate me to forgive unrepentant perpetrators of abuse. Forgiving evil is being complicit with evil, and in Judaism, forgiveness must be earned. What I am obligated to as a Jewish woman, is to have moral clarity and recognize that the people who hurt me as a teenager and young adult do not represent the Torah. For me, I hope to find healing and discernment to not see these charlatans as representative of all Jewish Rabbis and teachers and to recognize that Judaism is not as how they taught me to see it. The truth and the beauty of Torah, Mitzvos and Emunah were hidden and distorted.

     I do want to get rid of the anger. It consumes me and is destroying me from the inside. I believe that the reason I cannot get rid of my anger all these years later is because my rage is righteous. What happened to me was unjust, and injustice can never be accepted, ignored or forgotten. God made all this happen to me for a reason. God has called me to serve as a lighthouse - to shine a light onto the dark and choppy waters and to save fellow travelers from the perils of their journey. My life's purpose is to highlight to the Jewish community - leaders and laypeople alike - the change that is possible and offer the inspiration that can help to create a better future for my son's generation and for my grandchildren and great-grandchildren to follow. I pray that God give me the wisdom and the courage to turn my personal pain into public purpose.

Resources & Notes:

1. If you or anyone you know experienced abuse as a child I highly recommend a Amudim and a 12-step program ASCA .
2. I do not advocate for anyone to leave the Jewish community or abandon a Torah lifestyle. There is an organization that helps people who have chosen to become less observant than their parents, even if you are still somewhat religious, as i am. This organization connected me with a tutor, legal and financial advisors and a volunteer who helps me file the annual taxes for my private speech therapy practice. 
3. I also wrote an article describing some of the positive influence Rabbi Machles and his children had on my life. This article also describes Adina Shoshana's journey and conversion and how you can be a source of support and inspiration to others. 

Chochma ba'Goyim: The Wisdom and Character of the Righteous Gentile

This is an article in progress. 

• Story reading "No Mirrors in my Nanas house.
• Experience as a young child passing a church on a Sunday - great for non Jews to have a religion so society has morals. 
• Rabbi Breitowtiz regarding Catholic social teaching - articulate and email to him to verify that this aligns with the message he intended and if i can share his name behind the statement. 
• Rabbi Breitowitz regarding Yoga and meditation - ask Halacha if I can reccomend Palouse
• The Kuzari vs the Rashba regarding greek philosophy
• Evolutionary biology for the field of infectious disease
• Newtonian physics
• 
  

Concern: being isolated to the outside world or other communities can make one feel they cannot get information or wise counsel. That’s a very real feeling, and it’s important to acknowledge how isolating it can be. Judaism teaches that while we share some values with others, our covenant and mission are unique and rooted in Torah. Aligning with non-Jews on certain issues is not inherently wrong, but we must be careful not to blur the distinctiveness of our tradition or compromise on Torah principles. The challenge is to engage respectfully without losing our identity or relying on others to define our values. How do you see balancing these alliances while maintaining your Jewish commitment?

Judaism does not validate or celebrate the theological positions of other religions, including Christianity. However, we can recognize when individuals or institutions take moral stances that align with universal values, such as opposing ideologies like communism that historically sought to suppress religion and morality. Pope Leo XIII’s encyclical against communism, Rerum Novarum, addressed the dangers of materialism and the dehumanization inherent in certain economic systems, which aligns with the Torah’s emphasis on human dignity and ethical responsibility.

That said, it’s important to view such contributions through a Jewish lens. While we can appreciate the moral courage of others, we must remain grounded in our own tradition, which provides a comprehensive framework for addressing societal challenges. Judaism teaches that ethical societies are built on Torah principles, such as justice, charity, and the sanctity of human life. 

Shemini Atzeres; Celebrating the Spiritual Perfection of the Number Eight and God's Abundant Love for the Jewish People

 In this story I will share how eight years ago God saved me from depression, nihilism and suicidal ideation. What is fascinating is how the miracles that happened to me are providentially intertwined with the miracles that happened to my dear friends the Schleifer family, also on Chag Succot eight years ago.

God guided me back to Judaism through an encounter with a Christian missionary, Olive Wilson. It was through her that I was introduced to the Machlis home where I found my place in the Jewish community. My story highlights God's ironic sense of humor to use "the church" to lead me, a Jewish woman, to find my true purpose. Such is the mysterious workings of Yad Hashem. 

I am in touch with Olive to this day; she is a dear friend and I consider her from "the righteous amongst the nations." She has a great love for Israel and a deep respect for the Jewish people and would never attempt to persuade a Jew to embrace Christianity. 

As for my opinion on the matter, I want to make it clear that I believe that Christianity is idolatry (Rambam, 13 principles of faith) and I condemn Christian missionaries who target Jews for conversion. Personally, the "Jews for Jesus" type and other evangelists who use deception and manipulative tactics make my blood boil. I stand in agreement with a statement made this past Succos by Rabbi Moshe Machlis: "People who target Jews for conversion are more evil than Hamas or Hitler."  

I hope to write another article where I expand on this further. 

on simchas torah avi proclamed in the shul - my freinds a great miracle happened here on this chag 8 years ago. a baby boy with a non functioning heart survived a birs. join me in thanking hashem for his incredible love and the kindness and blessings he has shown my family. 

what miracle? actually 2 miracles happened that succot for the benefit of his precious yechial, one he only learned about years later. this miracle happened to me and you will see how my story and yechiel connects that succot of that year was a time of yad hashem and open miracles. 

Accidentally walking into a christian bookstore on Jaffa street. Gave me the idea for a character for a novel I was thinking about. Weeks later met a Jewish man when I returned to the bookstore who had also accidentlaly wandered in and he introduced me to Aish Hatorah essentials program which also helped me undertsand and recconect to Judasim. Gave me a curiosity to understand christianity for myself and as research for my book so that one day when i was condiering trying yet again to overdose my sister called and said "Dina you have options in life" that inspired me to instead see if Christianity could be a path I can take here on earth instead of leaving this world altogether via suicide. 

succos my mother encouraged me - practically pushed me out of the house - to explore churches. after close to five years of isolation and seclusion she was desperate to see me recconect with people. I met a lovely annabaptist woman and then returned on isru chag - did not want to be rude or impose on any of the tourists but i saw a woman sitting alone on a bench under the tree in the garden spacing out. i made it clear toher that i had no intension to convert and my curiosity for christianity was intelectual and for research for a book. discovered she was also a writer and she introduced me to blogger and invited me to come be her guest in ireland. year and a half later she did host me in cypress but before that we connected again in jerusalm when she returned in february. matzada and then she told me about machles  so in her next trip we went to him together. i rented a bed in a youth hostel and loved it so much i continued coming every week and several months later got my own apartment in jerusalem and have been living here ever since. 

as a project to help in my recovery i decided to get my speech therapy license in Israel and reinstate my usa license as well. this was 2 years after i met olive and while looking for a job in the field i was also looking for an apartment - took a 6 week sublease also over succot. the shabbos before succos i met abother dear friend. her 2 year old son was very energetic and he kept running into the tent the shul of the shul, i realized i recognized his moms face someone i knew of from back in ny. if her son had not been mischivous we would have never met. desperate for a long term apartment i asked everyone and anyone around the neighborhood and thats how i got the number to a real estate agent Avi Shleifer, he was not able to help me with my apartment search but told me that he often has singles in his home and so when i did sign a lease in the neighborhood over, i reached out to him for a shabbat invitation. several months later his son got approved for speech therapy through the kuppah but with covid and his son only speaking english it seemed it would be impossible to find him a therapist. luckily i had gotten my license by then, had a few months under my belt working again in the field and met them through these series of chance encounters and thus a beuatiful opportunity was born. yechiel did more for me helping me to develop as a therapist and as a person than i did for him. hashem was planting the seeds two and a half years older introducing me to christianity and to olive to get me out of depression and back into the field of speech therapy and to machles and back into the jewish community so that i would be ready to be the perfect shalioch in time for when he turned two years old. but at the same time god was laying that groundwork - that was one miracle that hashem orchestrated to help yechiel at the time that he was born. his actual survival as a newborn was also a miracle in and of itself. 

story of yechiel and his heart. 

chemical explanation to the number 8

explanation of numbers in judaism - 6 all sides of a cube, 7 the inside pnimius and 8 above nature, perfection. 

conclusion

Notes:

In choosing this title I hoped to capture both the spiritual depth of Shemini Atzeret and its connection to the number eight, which symbolizes transcendence and going beyond the natural order. Including "God's Abundant Love for the Jewish People" adds an emotional and theological dimension, emphasizing the intimate relationship between God and the Jewish people that Shemini Atzeret celebrates, which can be seen in the open miracles that happened to both me and my friends during this time of year.

the spiritual depth of Shemini Atzeret and its connection to the number eight, which symbolizes transcendence and going beyond the natural order.

Ohel Sarah; Marital Intimacy in Judaism

This article is not yet finished. 

Judaism views intimacy as a sacred and profound act within the context of marriage, emphasizing its potential for holiness and connection when approached with the proper intentions and guidelines.

The idea that a wife "guards her husband from sin" is a traditional ideal, but it never means she is responsible for his choices or failings. Each person is responsible for his choices or failings. Judaism teaches that each person is accountable for his or her own actions, and no one can blame a spouse for their immoral choices. Marriage is meant to be a partnership of mutual respect and support - not a burden placed on one spouse to "fix" the other. The boundaries and needs of each spouse are valid and must be respected. The Torah emphasizes kindness, honesty, and loyalty in marriage - not coercion or blame. 

I am calling on the Jewish community to reflect and reevaluate how puberty, intimacy and sexuality is taught to teenagers and young woman. We have many areas of concerns and hopefully many of the issues that I experienced close to two decades ago in the bais yaakov and kalla teachers systems have been resolved. Based on what I have seen there needs to be consideration and conversation on what age to teach these topics. Waiting until a month before the wedding is too late. A girl needs to know what marriage is and what it entails before she makes the most important decision in her life - deciding who she will marry. how can you choose a partner wisely when you dont know the nature of the partnership? also, there is a book circulating that i will not name that has halachic inacuracies and does not discuss the torah hashkafa or halachic guidance regarding marital sex. what is more, it is unaccetable for someone to take a 2 week course and then be considered qualified to teach such a sensitive topic. kalla teachers should meet high standards, demontrate their knowledge and skill through some sort of certification process and there must be a hierarchy system so that kalla teachers can be reported and receive guidance if they are found to be improperly presenting the halachos. in yiddishkeit we allow for questioning and encourage a broad diversity of perspectives. a kalla should have had the opportunity to hear multiple perspectives on what is a foundational topic to her life and to the home she will build, ideally before she starts dating but certainly before she walks down that aisle to the chuppa. a kalla teacher should be able to answer basic questions on biology and human anatomy as well as complex philosophical questions on the nature of intimacy and human sexuality. when a bais yaakov alumn seeks to understand the difference between forbiden premaital sex to permited sex within the bounds of a kosher marriage to say that sex in a marriage is ok because it is a mitzva is wholly inadequate. a relative of mine taught her daughter and a group of her friends a series of classes on yesod haadam including topics related to relationship and emotional and physical intimacy before they started dating so they would be informed and prepared before entering this consequential chapter in their lives. young men learn about the halachos and technicalities of sex and niddah through the gemarah and what is even more amazing is the book written by dr shloime zimmerman זה הקטן גדול יהיה that really outlines the chinuch appraoch to teaching teenage boys what to expect from themselves and their changing bodies. the book i was handed as a young girl was poorly written and did not even begin to cover the basics. one class in a language i didnt understand from a woman i did not know left me just as much in the dark - not that the class i heard half a year earlier before I moved to Israel was any more helpful. first of all, what needs to be taught is how to talk about this topic, with whom, in what contexts and how to seek additional information as needed. i was at times admonished other times ridiculed for asking my older sister for advice. friends seemed like a safe bet but that got my sister kicked out of school. i was a bookworm and reading was always fun but often left me even more confused and just as much in the dark. I strongly urge jewish leaders to produce a book for young girls to complement the amazing book written by dr zimmerman. a friend of mine who lives in a large frum community in north america said that a school near her has an amazing program. they bring the mothers in for a school wide lecture to hear community leaders and educational experts provide guidance on how to talk to their daughters about these fundamental topics. This program should be replicated everywhere. There is an amazing organization called the eden center that is leading the way in properly educating kalla teachers and ballaniyot. i support their work and encourage all jewish women to explore their website. there are many other exciting and inspiring initiatives on the topics of intimacy and kedusha but two more i would highlight are the video series by rabbi feuerman and his wife called the chosson and kalla shmuez you wish you got but didnt and the book "a woman's mitzva" by meira svirsky.

https://www.theedencenter.com/aboutus

https://www.theedencenter.com/post/treating-sexual-trauma-lessons-we-can-all-learn

A WOMAN'S MITZVAH: A Fully Sourced Guide to the Laws of Family Purity (Meira Svirsky)

Rabbi & Mrs. Feuerman; Chosson and Kallah Shmuez - for a pdf email: simchafeuerman@gmail.com

Psychology of the DAF - Customs During the Engagement

Wedding Night Trauma Psychological Insights on the Daf Yomi Yevamos 41

From Boys to Men Dr. Shloimie Zimmerman

Chapter 2:19

הלכות עונה / שאלות נוספות On the Mitzvot of Marital Intimacy and Procreation / Oral Sex מובא בתלמוד (נדרים כ, א), שאמר רבי יוחנן בן דהבאי, סחו לי מלאכי השרת: "אילמים מפני מה הויין (נהיים)? מפני שמנשקים על אותו מקום (שממנו האשה מתעברת)… סומים מפני מה הויין (נהיים)? מפני שמסתכלים באותו מקום". אולם בסיום הסוגיה אמרו, שזו דעת יחיד, אבל לדעת חכמים, אין בדברים הללו איסור (שם כ, ב). The Talmud relates that R. Yoḥanan b. Dahavai said, “The ministering angels told me four things…. Why are people born mute? Because [their fathers] kissed the vagina…. Why are people born blind? Because [their fathers] gazed at the vagina” (Nedarim 20a). However, at the conclusion of the discussion, the Talmud states that this is a solitary opinion, whereas the Sages’ opinion is that these practices are not prohibited (ibid. 20b). יש ראשונים שמחמירים וסוברים שאסור לנשק ולהסתכל באותו מקום, אבל אין בדבר סכנה (ראב"ד). ויש ראשונים שסוברים שהדבר מותר, אבל מידת חסידות לחוש לסכנה שבזה (סמ"ק). אולם לדעת רובם המכריע של הראשונים, דעתו של רבי יוחנן בן דהבאי נדחתה והלכה כדעת חכמים שאין בדבר לא איסור ולא סכנה. ולא זו בלבד אלא שיש מהם שאומרים, שגם אין בדבר חסרון קדושה (יראים). ורבים סוברים, שאף שאין בדבר לא איסור ולא סכנה, מכל מקום מנהג צניעות וקדושה שלא לנהוג כך (רמב"ם, סמ"ק, רמ"א אה"ע כה, ב). Some Rishonim are stringent, saying that cunnilingus is forbidden, as is gazing at the vagina, though there is no danger involved (Raavad). Other Rishonim say that doing so is permitted, but that it is pious to show concern for potential danger (Smak). Nevertheless, according to the vast majority of Rishonim, R. Yoḥanan b. Dahavai’s opinion is rejected, and the halakha follows the Sages, who maintain that doing so is neither prohibited nor dangerous. Some of those Rishonim even maintain that there is no less holiness in doing so (Yere’im). Many, though, think that while doing so is neither prohibited nor dangerous, a holier and more modest practice is to refrain (Rambam; Smak; Rema, EH 25:2). למעשה, כיוון שדעת רוב הראשונים להקל, ובנוסף לכך גם לאוסרים האיסור מדברי חכמים בלבד, אין בדבר איסור. אמנם כיוון שלדעת רוב הראשונים מצד הצניעות והקדושה עדיף להחמיר, נכון לחוש לדעתם (רמ"א אה"ע כה, ב). אבל כאשר הדבר משמח מאוד אחד מהם, ובלא זה שמחתו פגומה, הרי ששמחת מצוות עונה גוברת, וראוי שינהגו כדעת רוב הפוסקים. ואם ירצו להחמיר, יימנעו מזה בחיבור שיכול להיות ממנו עיבור. וכאשר אחד מבני הזוג חש מזה דחייה, נכון שינהגו כדעת המחמירים. In practice, since most Rishonim are lenient, and even those who forbid it agree that the prohibition is rabbinic, it is not prohibited. However, because most Rishonim feel that modesty and holiness make it preferable to be stringent, it is proper to show concern for their opinion (Rema, EH 25:2). However, if one spouse finds it very enjoyable, and their enjoyment will be marred without it, then the joy of the mitzva of ona overrides the stringent opinions, and the couple should follow the majority of the poskim. If they wish to be stringent, they can refrain from this when there is a possibility of conception. If either spouse finds it repulsive, they should follow the stringent view. אין לאשה הגבלות ביחס לנישוק וראיית האיבר של בעלה. אמנם נכון שלא יעשו דבר שדוחה אותו או אותה. ואם דבר מסוים משמח באופן מיוחד אחד מהם, אף שהשני אינו מעוניין בו כל כך, כל זמן שאינו דוחה אותו, יש בו צד של מצווה, שכל מה שמוסיף לאהבה ולשמחת החיבור שביניהם, בכלל מצוות עונה ומצוות וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ (ויקרא יט, יח). There are no limitations on a wife seeing or kissing her husband’s penis. Still, they should not do anything that repulses either one of them. If a specific act is particularly enjoyable for one of them, then even if the other one is not so interested in it, as long as they are not repulsed, there is an element of mitzva in it, for whatever adds to the love and joy of their intimate relations is part of the mitzva of ona as well as the mitzva to “love your fellow as yourself.” https://www.sefaria.org/Peninei_Halakhah%2C_Simchat_Habayit_U'Virkhato.2.19.5?ven=Peninei_Halakhah,_English_ed._Yeshivat_Har_Bracha&lang=bi&with=all&lang2=en

How the Kollel Movement Lost its Way

 The Kollel movement began with noble intentions: preserving Torah learning during times of spiritual upheaval and cultivating leaders to guide the Jewish people. However, over time, certain factors may have contributed to it losing its way:

Expansion Beyond Its Original Scope: Kollel was initially reserved for the most elite scholars, but today, it has become a widespread expectation for many, regardless of aptitude or calling. This shift has diluted its purpose and placed undue pressure on families and communities.

Financial Strain: Supporting large numbers of full-time learners has created significant economic challenges. Communities struggle to sustain this model, and families often face financial hardship, which can lead to resentment and disillusionment.

Neglect of Broader Torah Values: Torah study is meant to refine character and foster a balanced, meaningful life. When Kollel becomes an end in itself, rather than a means to personal and communal growth, it risks losing its spiritual essence.

Cultural Pressures: In some circles, Kollel has become a status symbol, where societal expectations override individual suitability or genuine passion for Torah learning.

The solution lies in returning to the movement’s original goals: fostering Torah study as a path to spiritual growth, leadership, and balance. 

The History and Ideals of the Kollel Movement - AI Generated Article

 The History and Goals of the Kollel Movement: Europe, America, and Israel

The Kollel movement, a cornerstone of contemporary Torah study, has its roots in the Jewish communities of Europe. Its evolution reflects the challenges and aspirations of Jewish life across centuries and continents. Let’s explore its history and original goals in Europe, America, and Israel.

The Birth of Kollel in Europe

The concept of Kollel traces back to the Lithuanian Yeshiva movement, spearheaded by figures like Reb Chaim of Volozhin in the early 19th century. Reb Chaim, a student of the Vilna Gaon, believed that intensive Torah study was the antidote to the spiritual dangers posed by the Haskalah (Enlightenment) movement. His vision was to create a space where Torah could be studied full-time, without the distractions of earning a livelihood.

Original Goals: The primary aim was to preserve Torah learning as a way of life, ensuring that the Jewish people would remain spiritually anchored despite the pressures of modernity. Kollel was initially reserved for the most elite scholars, who were supported by community funds to dedicate themselves entirely to Torah study.

Challenges: In pre-war Europe, most Jews worked full-time and studied Torah in their spare hours. The Kollel model was not widespread but was seen as a necessary measure to protect Torah scholarship during a time of upheaval.

The Kollel Movement in America

After the Holocaust, the Jewish world faced the monumental task of rebuilding Torah institutions. In America, where materialism and assimilation posed significant challenges, the Kollel movement took on a new urgency.

Key Figures: Visionaries like Rabbi Aharon Kotler established institutions such as Beth Medrash Govoha in Lakewood, New Jersey, which became the prototype for American Kollels. Rabbi Kotler emphasized the importance of creating a cadre of Torah scholars who could serve as leaders and educators for the broader Jewish community.

Expansion: Unlike in Europe, where Kollel was limited to a select few, the American model expanded to include a larger number of young married men. These men were supported by stipends, allowing them to immerse themselves in Torah study for several years after marriage.

Goals: The American Kollel movement aimed to create a spiritual renaissance, ensuring that Torah learning would thrive in a land where Jewish life was often at odds with secular culture.

The Kollel Movement in Israel

In Israel, the Kollel movement took on a unique character, shaped by the country’s religious and political landscape. The establishment of the State of Israel in 1948 brought with it a renewed focus on Torah study as a means of preserving Jewish identity in a modern, secular state.

Chazon Ish’s Influence: The Chazon Ish, a leading rabbinic figure, played a pivotal role in promoting the Kollel system in Israel. He saw it as essential for rebuilding Torah scholarship after the devastation of the Holocaust.

Mass Participation: In Israel, the Kollel model expanded dramatically, with thousands of young men dedicating themselves to full-time Torah study. This was supported by government stipends and private donations, reflecting the belief that Torah study was a national priority.

Goals: The Israeli Kollel movement sought to create a society where Torah values would permeate every aspect of life. It also aimed to counterbalance the secularism of the broader Israeli culture.

Original Goals of the Kollel Movement

Across all these contexts, the original goals of the Kollel movement remained consistent:

Preservation of Torah Learning: Ensuring that Torah study would continue uninterrupted, even in the face of external challenges.

Spiritual Leadership: Training a generation of scholars who could serve as teachers, rabbis, and role models for the Jewish community.

Cultural Continuity: Strengthening Jewish identity and values in a rapidly changing world.

Conclusion

The Kollel movement has evolved significantly from its origins in Europe to its flourishing in America and Israel. While its goals have remained rooted in the preservation and promotion of Torah learning, the methods and scale have adapted to the unique challenges of each era and location. Understanding its history helps us appreciate the profound impact Kollel has had on Jewish life and the ongoing debates about its role in contemporary society.