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The RZA-Aryeh Fellowship is a new initiative of the RZA-Mizrachi to strengthen the mission of Religious Zionism. Fifty college and graduate school students from around the country have been invited to spend their winter-break in Israel where they studied Torah and attended intensive seminars devoted to Religious Zionism education. Sincce their return the Aryeh Fellows have been focused on their year-long Manhigut (leadership) projects designed to bring the message of Religious Zionism back to communities across America. We are excited to profile a different “Aryeh Fellow” each week. 

I am Ilan Atri and I was born in in Mexico City, Mexico then moved to Los Angeles, California as a toddler.  The seeds of Zionism were planted within me through robust Mizrachi- Bnei Akiva programming. While I was a student in Hillel Hebrew Academy and YULA, I went to Camp Moshava for  7 years, participated in multiple national shabbatons, and my local Bnei Akiva.

Following my high school graduation I learned in Yeshivat Torat Shraga in Jerusalem, where my passion for Israel grew even more. I am so thrilled that the RZA Aryeh Fellowship gave me the opportunity to return to yeshiva this winter break and for me to share my passion for Israel through my Manhigut Project. Me and my teammates profiled recent olim and the RZA is making it into a social media campaign now.

Presently  I am studying in Yeshiva University. When I’m not in class, I can be found doing anything related to the Rams or the Lakers  which usually means watching a game or reading an article on my bed, wrapped in my rams blanket and wearing my laker sweater. My favorite food is chicken, specifically dark meat, and more specifically the thigh -- or in other words, I have tried the entire Golan Heights menu, which is where my Freshman 15 has come from.

Again, thank you for this special opportunity to be an RZA Aryeh Fellow!

Postponing Lag B’Omer 

Tomorrow, Sunday, the eighteenth of Iyar, is the date of Lag B’Omer, when we traditionally mark the date of passing of the Divine Tana Rabban Shimon Bar Yochai. This day, which is not a Torah holiday, has been privileged to achieve great significance in our calendar. In modern times it provides an opportunity for two different types of bonfire, which represent the “essence of the day” in our surroundings, as celebrated mainly by two segments of the population. One bonfire is lit at Miron by people from among the Chassidim and masters of mysticism. The other type consists of social groups and youth who participate in personal/family/group bonfires accompanied by the scent of roasting potatoes and marshmallows, greatly raising the level of smoke in the air during this night. 

In our sources the day is listed as “a holiday from studies,” together with the fifteenth of Shevat and the fifteenth of Av (see Shabbat 129b). “On those days the students did not come to study in the Beit Midrash, and they would go to their teacher’s house to study. And the teachers were required to supply the students with refreshments.” [Sefer Haminhagim of the Community of Worms]. In addition, the youths go into the forests and do training exercises with bows and arrows. This is the source of the custom of holding sporting events on Lag B’Omer. 

The Minister of Education, Naftali Bennett, decided this year to postpone the “holiday” to the next day, for a good reason - in order to avoid desecration of the Shabbat in the bonfires and in the subsequent “white night.” This decision is the topic which I want to discuss today, and it is but one of various postponements in our calendar out of a fear of potential Shabbat desecration. It can be viewed as an extension of the changes that are made in the dates of Yom Ha’atzmaut (Independence Day) and the Memorial Days, also in order to move them away from Shabbat and possible desecration of the holy day. The students of Rav Tzvi Yehuda Kook quote him as saying that the timing of the declaration of the State of Israel took Shabbat into consideration: The declaration was made on Friday, before the beginning of Shabbat, in order to avoid the desecration, even though the formal end of the Mandate took place the next day, on Shabbat. 

Is this practice of moving a holiday from one day to another a worthy idea or not? This year controversy rose even with respect to the bonfire at Miron. Should it be held right after the end of Shabbat or should it be delayed until the next evening, out of a fear of desecrating the holy day? Evidently, those in charge of the event fear that the participants might not be fully aware of the desecration that they might cause. (In addition, there is a question of the activity on Shabbat by the security and police forces, aside from fire fighters, emergency medical teams, and other public services.) 

I am not Comfortable with This 

In principle, I am not happy about this modern practice of moving our holidays around, in that we are allowing sinners to set the “religious” calendar, including the dates for customs, special prayers, and sanctity. Administrative moving of a school holiday for teachers and pupils does not have any religious-halachic implications, and in this case I strongly support the decision of the Minister of Education. However, to move the fire at Miron and also Yom Ha’atzmaut away from a day which has deep significance and is historically meaningful to a “nearby” alternative seems to me to be an error. 

In last week’s issue of Shabbat-B’Shabbato there was an article by a colleague, a worthy rabbi and educator, who wrote in favor of the postponement. As a source, he noted the dramatic ruling of our sages to prohibit blowing shofar and picking up a lulav when the holidays come out on Shabbat, due to a fear that a person “might take it to an expert for advice and will carry it in a public area on Shabbat.” My reply to this suggestion is the following: Note that the sages used their authority to cancel the mitzvot, but they did not postpone them to the next day, leading to a clear paradox. In this spirit, it would have been better to cancel the bonfires in honor of Rabban Shimon on Lag B’Omer which might lead to Shabbat desecration and the torch-lighting on Yom Ha’atzmaut close to Shabbat, rather than delaying the entire holiday for a day. Divine holidays should be observed at the proper times, “for the ways of G-d are right; the righteous follow them and sinners will stumble because of them” [Hoshaya 14:10]. 

I end with a “provocative point” which comes to mind by association. I have served as a judge in a conversion court for more than 20 years. A colleague, a prominent judge in this field, likes to challenge the candidates with the following question: What do you think of the suggestion that the Chief Rabbinate should move Shabbat to Sunday, in order to toe the line with the rest of the cosmopolitan world and especially with all the stock exchanges? What do you think, readers? Perhaps this is indeed a good idea!

The Talmud discusses two disputes that took place between the Tzedukim and the sages: (1) Can an individual contribute the daily Tamid Sacrifice to the Temple? (2) Does the phrase “The day after Shabbat” [Vayikra 23:11] refer to the second day of Pesach or to Sunday no matter what day of the week Pesach starts? (Menachot 65b.) The disputes took place between the first day of Nissan and the end of Pesach, and when the sages won they decided that these two days would be considered as minor holidays, when no eulogies for the dead would be allowed. 

In his book “Mishpat Kohen,” Rav A.Y. Kook explains the basis of the dispute and he shows that there is a link between the two subjects: 

“The reason why the Tzedukim wanted to allow the Tamid to be brought as a private sacrifice was that they did not admit that the community of Yisrael as a whole has a special sanctity above and beyond what exists for all the other nations. The main reason for the existence of the other nations is to provide benefits for the individuals, but the community as a whole has no independent existence.” 

The society of the Gentiles is a partnership, and the combined assets are no more than the sum total of what the members put into it. This is not true for the nation of Yisrael, which is not defined as a partnership but as a community. Our community has an independent sanctity which comes from a heavenly source. The holiness of the individuals stems from the fact that they are all linked to this heavenly source. As the author of the Tanya wrote, our nation is “a single soul which appears in separate bodies” [Chapter 32]. 

Rav Charlap brought this matter into better focus by saying that anybody who thinks it is possible to live as a Jew in solitude while observing all the mitzvot can be compared to one who feels that he can live as a Jew without having any belief in G-d. 

This is also the difference between Shabbat and the holidays. Shabbat is regular and constant, with a sanctity of its own which does not depend on our actions. This is not the same as a holiday, which attains its holy status through us. A holiday represents the sanctity of the community, combining the entire nation into a group. The holidays derive their status from Shabbat, which is permanent and at a high level, and therefore Shabbat serves as the foundation for the holidays of the year. In the weekly Kiddush, we describe Shabbat as “the day which is the beginning of all the days that are called holy.” And therefore in the blessing for a holiday which occurs on Shabbat we say, “He who sanctifies Shabbat, Yisrael, and the times.” G-d sanctifies Shabbat, making us holy and giving us the power to sanctify the holidays. The first day of Pesach has a trait of Shabbat, since it is the first of all the holidays which come after it. And that is why the Torah calls the second day of the holiday, “the day after Shabbat.” 

The Tzedukim refused to accept that Yisrael is endowed with a unique type of holiness, and they insisted that there is no such thing as general and independent sanctity of Yisrael. They felt that the people of Yisrael are partners, like the members of all the other nations. This means that every person can offer a public sacrifice. And also in terms of the holidays, there is no special significance to the first day of Pesach, and the name “Shabbat” cannot be applied to it. 

In the famous Beilis blood libel in Russia in 1913, a Jew was accused that he murdered a child in order to make matzot for Pesach. Rabbi Mazeh, the Rabbi of Moscow, was asked about the rule that “you are called Adam (human beings) but other nations are not called Adam,” which was taken to imply that Jews are allowed to ignore the rights of non-Jews and even to kill them. Rabbi Mazeh replied that as opposed to other Hebrew words for man, such as “ish” and “gever,” which have a plural form, there is no plural of the word “Adam.” This is because Adam refers to a unique combined entity, and this term is only appropriate for Jews. As proof, note that when only one Jew sins G-d is angry at the entire nation. Even you agree that we are unique in this trait, the rabbi said, and therefore only we are called “Adam."

The teachings of Rabban Shimon Bar Yochai were the focus of several sermons by the Rebbe of Husiatyn for the Torah portion of Emor and for Lag B’Omer, repeatedly, during several years. 

What will be with Torah?  

We start with the famous dispute between Rabban Shimon and Rabbi Yishmael about how much effort we should put into making a living: 

We have been taught: Why is it written, “And you shall gather your grains” [Devarim 11:14]? It is because it is written, “Let this Torah never leave your mouth” [Yehoshua 1:8]. Can this be literally true? Therefore, we are taught, “You shall gather your grains.” You should live in a normal way. These are the words of Rabbi Yishmael. Rabban Shimon Bar Yochai says, can it be that a man should plow at the time of plowing, plant at the time of planting, harvest at the time of the harvest, thresh at the time of threshing, and remove the chaff when there is a wind? What will then be with the Torah? Rather, when Yisrael observe the will of G-d, their work will be performed by others... But when Yisrael do not observe the will of G-d, they must do their own work, as is written, “You shall gather your grains.” [Berachot 35b]. 

Rabbi Yishmael insists that a man must behave in a normal way and make a living, and not depend on a miracle for his livelihood. Rabban Shimon feels that a Jew has a special mission in this world, and therefore if he will behave normally he will not be able to fulfill his destiny of Torah study. There is literally not enough time to do everything, and the result is that we must concentrate on fulfilling G-d’s will. 

Go Back to your Cave! 

Here is how the Rebbe explains Rabban Shimon’s outlook: 

Rabban Shimon was always present in the world of the spirit, and he was never sufficiently linked to the physical world and its needs. Therefore all he saw was the destiny of the high-level people, who are few in number. And that is what Abayei meant when he said, “Many people followed the path of Rabbi Yishmael and succeeded, and many tried the path of Rabbam Shimon and failed,” because Rabban Shimon’s path is suitable only for a few. In the end, he was shown by heaven that a leader of Yisrael must descend from the mountain to the people, go down from the heights to be able to connect with this world, in order to look at its needs and to judge Yisrael in a positive light. And this is what we see when Rabban Shimon left the cave with his son (after staying there for twelve years)... A heavenly voice came out and told them: Did you come to destroy My world? Go back to your cave! (Shabbat 33b). 

Finding the Merits 

In another place, Rabban Shimon commented in a way that seems to contradict what he taught in Berachot: 

“So that I can test him to see if he will follow My Torah or not” [Shemot 16:4]. The Torah was only given to those who ate the manna. What does this mean? A man would sit and study without knowing from where his food and drink would come, and from where he would get clothing to cover himself. This means that the Torah was only suitable for those who ate the manna. [Mechilta]. 

Rabban Shimon here shows us the merits of the nation of Yisrael by saying that they cannot study Torah properly, since it was only given to those who ate the manna and who did not have to worry about their livelihood. This commentary corresponds to Rabban Shimon’s very lenient approach, that even if a man only reads the Shema morning and night he has fulfilled his obligation to “never let Torah leave his mouth.” This is opposed to the opinion of Rabbi Yossi, who insists that in order to fulfill this requirement a man must study at least one chapter during the day and one chapter during the night. 

The Rebbe of Husiatyn feels that this lenient requirement is accepted as halacha as a way of adding merits to the nation: 

We can also add that the words of Rabban Shimon in Berachot (that a man must study Torah and not be involved in a livelihood) were said before he spent time in the cave, while the words in Mechilta (that the Torah was suitable only for those who eat the manna) were said after he spent the time in the cave. This was after he was shown by heaven that one should search for the merits of Yisrael, and we cannot expect everybody to maintain the high standards of Rabban Shimon Bar Yochai – since after all there are very few who are at his level. 

Rabban Shimon must find the merits of the nation, since he was a great leader. As far as the Rebbe of Husiatyn was concerned, this in itself is the main mission of the Chassidic masters. 

Let us pray that on the eve of Lag B’Omer this year that these two great masters will publicize our merits in heaven.

“The work of creation should not be taught in the presence of two, or the work of the heavenly Chariot in the presence of one.” [Mishna Chagiga 2:1]. The terminology used by the sages to refer to the mystic parts of the Torah was explained in different ways in the Batei Midrash. The approach of the Rambam is well-known: The “work of creation” refers to physics or natural sciences, while the “work of the Chariot” refers to metaphysics or Divine wisdom. The source for these terms is in Greek philosophy, and because of that some people are very critical of the Rambam’s commentary (for example, the RAN in his sermons and Rabbi Meir Ibn Gabbai in his book, Avodat Hakodesh). They felt that the existence of the mystic secrets of Yisrael is an independent phenomenon, rooted in the words of the prophets, which is the essence of the Kabbalah.  

Even though the Rambam is not part of the community of Kabbalah masters and his writings are strongly opposed to their approach (for example in volume 1 of Moreh Nevuchim, Chapters 61-62), it appears that his sensitive ear caught some inputs from the traditions of our nation that cannot be constrained into a mundane philosophical approach. This can be seen from what he wrote: “This is because it includes matters which are embedded in the hearts of the most perfect people. And when these matters are explained using language and parables they lose their flavor and are removed from their true meaning.” [Rambam’s commentary on the above Mishna, as translated by Rabbi Yosef Kapach]. The Rambam wrote this passage before he wrote his philosophical commentary, where he wrote the following: “Now listen to me about what has become clear to me based on my own study of the words of the sages. This is that they call the works of creation the natural sciences...” From this it is absolutely clear that the first commentary that appeared above came to him through traditional sources, while the second one is based on his own analysis. 

Mystic secrets will always remain secret, and they can never be explained by words. Even so, the need to provide a response to spiritual challenges that come from the outside world makes it necessary now and then to present the mysticism in a way that corresponds to the external competition. The mystic approach can be summarized as having passed through five successive time periods: 

(1) The ancient era, when the main spiritual opponent was pagan mythology. This was opposed by prophecy, using all its power. This was in essence the Kabbalah itself, as Rashi indicates: “Words of Kabbalah – the Prophets and the Writings. The master of all of these was our Teacher, Moshe.” [Bava Kama 2b]. 

(2) The era after prophecy, where a yearning arose for the revelation whose time had passed, as expressed in the mysticism of the other nations. On the other hand, the greatest of the Tana’im, led by Rabban Shimon Bar Yochai, translated the mystic approach into a study of the mystic Chariot. 

(3) In the Middle Ages, Greek philosophy reigned supreme, while at the same time the approach of Kabbalah in its familiar form appeared. This reached its peak with the teachings of the ARI. 

(4) The other nations became involved in spiritual matters through such approaches as romanticism, psychology, and psychoanalysis. This was countered by the mystic approach as clothed in Chassidic spiritualism, founded by the Baal Shem Tov. 

(5) When the collective consciousness rose up once again as characterized by nationalism on one hand and socialism on the other hand, the approach of Rav Avraham Yitzchak Kook appeared, as the final version of the spirit of prophecy.

I will never forget Lag B’Omer a few years ago. 

And it’s not because of the singing and dancing around our campfire. It’s also not because of the franks and the charcoal-grilled potatoes, and not because of the browned marshmallows that we enjoyed eating so much. And it’s also not because of the huge pile of wood that we had gathered, which kept our fire burning until the light of dawn. 

It all started when Shlomi said, “Okay, what do we do now? We finished eating, we sang, and we played music. Does anybody have a good story to tell?” In case you don’t know, a good campfire story must be imaginary, and it is usually fascinating and very scary. 

We looked around, disappointed. “Our counsellor Elad has great stories, it’s a pity that he isn’t here now,” I said. And just then a grown man appeared, together with Elad. We all jumped at Elad and hugged him. “We thought you were stuck in the yeshiva,” we all said. “It’s great that you managed to get here after all.” 

Of course I was also very happy that Elad had come, but I was also very curious. Who was this mysterious man with him? The man gave us a big smile, and waited patiently for Elad to introduce him. 

“Here, boys, this is my grandfather, Sabba Daniel. If you are nice, he will tell you a story that you will never forget.” 

Okay, we were very nice to Sabba Daniel. We offered him some cola, pitta, potatoes, and marshmallows. But he just smiled and asked for some tea. He gave all the food to Elad. I quickly boiled some water in our kettle, and as soon as the tea was ready we all settled down. 

“One very dark night, I was walking in the narrow alleyways that led to my house, when a wind as strong as a tornado picked me up and dropped me in a valley. I shook from fear and the cold...” 

“Is this going to be scary?” It was Shmulik, who always interfered. We shut him up, and Sabba Daniel went on. “I tried to move, but I couldn’t. The valley was covered by human bones of people who had died a long time ago, and they were very dry, without any flesh. Suddenly, I heard a heavenly voice: ‘Son of man! Do you know whose bones these are?’” 

“Oh, this isn’t a campfire story at all! It’s what the Prophet Yechezkel tells in Chapter 37... The bones represent Bnei Yisrael, and G-d shows Yechezkel that when He wills it even dry bones can be covered with flesh and come back to life...” This was Chanan, who knows everything. I thought Sabba Daniel would be upset that Chanan had ruined his story, but instead he was very happy. 

“Wonderful! Bingo! If you know Yechezkel’s vision of the dry bones, then we can go on with the story!” This was a surprise. 

“When I was your age, almost ready for my Bar Mitzva, my Abba called me and with a trembling hand gave me a package wrapped in embroidered cloth. In a weak voice, he started to tell me a secret that he had kept from me while I was growing up. He told me about the Bar Mitzva that his parents had made for him many years before, in Warsaw. He spoke about the magnificent Tefilin that his father gave him. But then, a few days later, war broke out, and he lost his entire family and was left alone. He spoke about the work camp where he was sent, about how he lived for years in the shadow of death. He spoke about the day the war ended, and how so many people gathered at the center of the camp, just bones with no spirit in them.” 

And then Daniel continued. “Suddenly, my Abba told me, a Jew from the United States arrived looking very healthy - Rabbi Herschel Schacter. He looked around and he wanted to help. He said, ‘Here is some good food. Who needs medicine? Who wants me to help him return home or to go to Eretz Yisrael?’ The survivors were in such deep shock that nobody moved. Abba moved closer to him, and he could hear Rabbi Schacter murmur, ‘Will these bones come back to life?’ Abba went to him, and in a shaky voice said, ‘I have lost my Tefilin. All I want to do is to put on Tefilin.’ The rabbi was so excited that he started to cry. He opened his backpack and gave Abba his Tefilin.” 

Daniel looked at us, and once again he smiled. “Do you understand me? My father didn’t ask for food or money, only to put on Tefilin... These Tefilin are the ones that my father gave me, and when he did so he hugged me and said: ‘The bones have come back to life! You are testimony of this!’” 

Sabba Daniel sipped his tea, looked at us, and had yet another surprise for us. “Do you know that Lag B’Omer is also symbolic of the vision of the dry bones? Twenty-four thousand of Rabbi Akiva’s students died in a plague. But Rabbi Akiva did not fall into despair. He gathered five students. One of them was Rabban Shimon Bar Yochai, in whose honor we celebrate today. Rabbi Akiva instilled in his new students a new spirit of Torah and a love for Yisrael.” 

Sabba Daniel looked at us, and he said, with great emotion: “Know that every moment you live here in Eretz Yisrael and observe the mitzvot of the Torah and the love for the people of Yisrael, you are continuing to fulfill the vision of the dry bones. You are showing the whole world that the nation of Yisrael continues to live – in body and in spirit.”

If you were in a synagogue last week, there is no way you could have avoided seeing it. It was the amazing bulletin of divine salvation! Sixteen full-color pages, filled to the brim with exciting pictures, incredible stories, and bombastic headlines. What, haven’t you heard? What about the historic treasure of 720 miraculous candles which will be distributed free (!) to anybody who is in need of salvation? Not “perhaps,” not “maybe.” Even the phrase “with G-d’s help” was nowhere to be found. Salvation is simply guaranteed! The candle is on the way, and your salvation is already in your pocket. The organizers did apologize that the number of candles is limited, and not everybody can expect to be included among “the 720 people who will be made happy this year.”

The fingers flutter through the pages, catching spine-tingling stories of the handicapped person who stood up, of the couple who were blessed with a child after 16 years. Not a single person could remain apathetic to such an appeal. I didn’t hold back, I picked up my phone. I was greeted with a happy “Bar Yochai” tune, while a computer-driven voice declared, “You are sixth in line.” Finally, my turn came and I explained that I was in desperate need of the miraculous candle, for a relative who was in terrible trouble. The polite girl who spoke to me gave me a fluent listing of the many options for a salvation package.

It contained: a salvation dinner for a price of “Chai Rottel,” with added wishes “until you are helped,” with a picture of Rabban Shimon Bar Yochai, and of course the miraculous candle. I could already see the salvation begin it path towards me. And then my bursting heart passed through all limits when the girl on the other end of the line said the following: “And all this only costs you NIS 82 per month for the next 22 months.” Where did this demand come from all of a sudden? So I was stubborn: “And what if all I want is the candle?” Her innocent reply was, “No, that’s not possible. You must take the whole package of salvation.” How does this go together with the fact that the booklet declares over and over that all of this is available free of charge?? So I asked her. She said, “Look, because of the great demand, we cannot send you a free candle. If you want to, you can come in person to our office in Tzefat and pick up a candle.” Did you get all that? 

     * * * * * * 

Our Patriarch Yaakov stood helpless when he heard Rachel’s weeping, and he declared, “Can I take the place of G-d?” [Bereishit 30:2]. He said, “Like you, I want us to have children, with all my heart. But it is not in my hands.” And the greatest prophet of all stood at the gates which were locked before him, and his tremendous prayers came up against an iron wall. G-d said to Moshe, “Do not speak to me any more about this matter... for you will not cross over the Jordan River.” [Devarim 3:26]. But merchants have the gall to spread empty promises in the name of Rabban Shimon Bar Yochai: “On this holy day, Rabban Shimon Bar Yochai descends from above, receives your prayers, and says: My dear son, you have come to me at just the right moment. For on this holy day salvation is guaranteed. I am personally responsible for this.” Rabban Shimon is mentioned eighty-seven times in the bulletin. Master of the Universe, the source of all life and He who has everything, is mentioned only one time! What does it say? “A tzadik makes a decree, and the Holy One, Blessed be He, will obey it.” He would seem to be a lowly official who simply obeys the commands of Rabban Shimon. 

     * * * * * * 

The door opened, and the assistant signaled him to come inside. Trembling in his feet, he went inside, full of emotion. For weeks he had been waiting for this opportunity. He had tried so many different options in order to bring his baby son back to health. Ever since the boy had been hurt in a traffic accident two years before and had become paralyzed, the life of the entire family had changed radically. The attempts of all the physicians failed, and the father searched for help for his child wherever he could. 

The words of the Tzadik came over him like cool water in the midst of a sweltering day in the desert. “Don’t worry, everything will be okay. This year, at Chanukah, you will come here with your son walking on his own two feet, to light the Chanukah menorah with me.” He left the room with tears of joy washing down his face, and he left behind a hefty sum in the hands of the assistant. 

Time passed. Chanukah had come and gone long ago, and the situation was worse than before. With a huge effort, the father managed to arrange another meeting with the Tzadik. But when he stood there in a musty room and turned towards the great man with questioning in his eyes, he heard a short reply: “What can I do, evidently my prayer was not answered...” 

     * * * * * * 

The above true story is not an isolated incident. This is unfortunately a common phenomenon, where innocent people, in their distress, become confused between a blessing or a prayer and a promise, while on the other side there are powerful interests who take full advantage of the situation. Some of them may well be confused themselves, drunk with past successes, who really believe in their own powers. Others simply tell outright lies in order to gather great wealth for themselves. For every true tzadik there are at least five imposters and twenty assistants. For every grandiose “salvation” that will be prominently displayed in a fancy brochure (and it goes without saying that from a statistical point of view for every hundred or so cases of dire need there will be a few who are cured or who will have children in any given year, whether they have received a Tzadik’s “blessing” or not), there will be many more whose situation became worse, and who were left helpless and with broken hearts in spite of the promises. However, these unfortunate ones tend to bow their heads in surrender, bite their lips in pain, and then go on to the next “tzadik” in line. Meanwhile, the fancy brochures are open, and the cash register receives its due. And don’t expect any taxes to be paid either... 

     * * * * * * 

Our Father in Heaven, bring us closer to You and rescue us from all evil. Please, with Your infinite mercy give us strength, bind our wounds, and heal us from our sickness. By the merits of the holy Tana Rabban Shimon Bar Yochai and by the merits of all the true Torah scholars and tzadikim who sacrificed for the nation of Yisrael in prayer and supplication without any desire for a physical reward, take a look at the desperate situation of Your children and help them. Give us the wisdom to separate truth from lies, to tell the difference between great righteous men and charlatans. Please protect us so that distress and pain will not blind us and cause us to follow other mortals in a daze, forgetting that You are the only true source of salvation. Blessed are You, He who listens to our prayers.