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Summer for the Soul
By Rabbi Pinchos Lipschutz
After parshiyos that discussed the tragic accounts of the meraglim and Korach, this week’s parsha begins with an elevated vision of life steeped in Torah. “Zos chukas haTorah, adam ki yomus ba’ohel.” This is the way of Torah: spiritual living demands sacrifice. Those who seek to bind themselves to Torah shed the layers of material life, dedicating themselves to growth, meaning, and eternity. Their lives revolve around Torah, and they steer away from pursuits that distract from their spiritual ascent.
Rashi, quoting the Medrash Tanchuma, tells us that the Soton and the nations of the world mock this mitzvah. They ask: What sense is there in the Parah Adumah? What logic can justify it? The Torah anticipates this, so it emphasizes that this command is a chok, a Divine decree beyond human understanding. We follow it because it comes from Hashem.
We are not expected to explain the Torah to those who mock it. We do not owe the world rationales for our practices. We follow the chok, the word of Hashem, with humility and resolve, and through that, we survive and flourish in a world saturated with falsehood.
A story is told of a lion that encountered a chicken and began to choke it. “Why are you doing this to me?” the chicken cried. “I never harmed you.”
The lion answered plainly, “Because I can.”
For much of our history, that was the attitude of the world toward the Jewish people. For centuries, we were tormented without reason, our loyalty and intelligence questioned, our very existence scorned. The Torah teaches us not to justify ourselves to those who wish only to ridicule. Engaging with them is fruitless. Their questions are not sincere. Their aim is not clarity, but derision.
Torah, the ultimate wisdom, does not conform to conventional logic. Its truths are not confined to what the human mind can grasp. We accept the chukim alongside the mishpotim, with the understanding that our bond to Hashem transcends reason. Torah living is not a matter of intellect alone. It is a covenant rooted in submission, in faith, in eternity.
Greatness in Torah is not achieved through brilliance, but through purity, diligence, and humility. Rav Elazar Menachem Man Shach would often recount the story of Rashi, who, before writing his timeless commentary, traveled extensively to ensure that no greater peirush already existed. Only after his search proved fruitless did he begin his monumental work. As he wrote, he fasted hundreds of times, begging that his words would reflect Divine truth and help propel people to the truth.
Rav Shach would become emotional as he retold this story. To him, it represented the essence of Torah greatness: not ego or intellectual conquest, but deep humility, responsibility, and fidelity to mesorah.
Rav Aharon Kotler, in Mishnas Rav Aharon on Parshas Korach, explores the unique role of shevet Levi, the shevet set apart from all the rest to serve in the Mishkon and rule on matters of halacha. They were not given a portion in the land, which would have encumbered them with caring for it, planting and harvesting for their sustenance. Instead, they relied on terumos and maaseros from the rest of the nation.
Rav Aharon asks: If their service was so vital, why were they left financially dependent on others? Wouldn’t this create instability and pressure, especially when considering that the reason for the terumos and maaseros – and them not owning property – was so that they would not be worried about earning a livelihood?
His answer is profound: Precisely because they were spiritual leaders, they needed to be protected from arrogance. Had they been self-sufficient and financially secure, they might have grown proud and disconnected from the people. But Torah leadership demands humility. Financial dependency served as a safeguard against conceit. For without humility, a person cannot merit siyata diShmaya, Divine assistance. Hashem detests arrogance, as the posuk says, “Toavas Hashem kol gevah lev.” Someone who is conceited cannot properly understand Torah and arrive at the proper p’sak halacha. Someone who is conceited will be lacking the siyata diShmaya necessary to pasken correctly.
To grow in Torah, intelligence alone is not enough. Torah is unlike any other form of knowledge. It is a Divine gift, granted to those who approach it with reverence and self-effacement. This principle holds true for communal leadership as well.
A group of askonim devised a solution to a communal issue. Before implementing it, they consulted with a senior communal leader, who told them that he favored their approach but must first consult with Rav Shach before signing off on it. When the plan was presented to Rav Shach, he rejected it outright, saying that he saw from the Chofetz Chaim that their approach is wrong.
The group was convinced that they had thoroughly analyzed the issue and arrived at a perfect solution. Convinced that Rav Shach rejected it because the plan wasn’t properly explained to him, they went themselves to meet Rav Shach to discuss with him their solution to the pressing communal crisis.
Rav Shach told them, “I will not debate your arguments, and for all I know, your thoughts might be correct. But Klal Yisroel is not led by conclusions and thoughts of smart people. Klal Yisroel is led by mesorah, tradition. If the mesorah from the Chofetz Chaim is that we don’t engage in something like that, then we don’t do it, no matter how smart it seems, for following our mesorah is the proper course of action.”
This is a vital truth in every generation. Too often, people believe that they know better than the Torah. They view themselves as visionaries, convinced that their solutions are superior to those passed down through generations. But such confidence often stems from arrogance, not insight. And without humility and mesorah, even the most well-intentioned leader can lead others astray.
We see people who are consumed by a problem and believe that they have the perfect solution. They fail to properly consider it, as they are convinced of their intelligence and leadership abilities, but due to their conceit, they lack the siyata diShmaya required to arrive at proper decisions.
They think that their reasoning is impeccable, but they fail to consider the mesorah—namely, how gedolim who came before them thought and acted.
No one, as smart as he thinks he is and as pressing as the problem he faces is, has a right to present plans that differ from our mesorah. Doing so causes mayhem and fails to solve problems. The logic may be compelling, but it is still wrong.
People in our day are led astray by those who claim to understand the reasoning for different halachos and temper them to mesh with the times.
History has shown us the dangers of this path. The Conservative and Reform movements arose from attempts to modernize halacha—to “rationalize” it, to make it more palatable. The result was a tragedy of assimilation and spiritual confusion, as they caused many to deviate from halacha and mesorah, leading millions of Jews astray.
To us, it sounds ridiculous that they maintain institutions that they refer to as “yeshivos” and have halachic decisors who write so-called teshuvos, as if they are following the Torah. Through the implementation of what they refer to as logic, they have so dramatically twisted halacha as to make it meaningless for their millions of followers.
Once mitzvos are rationalized and twisted to conform to someone’s human understanding of them and their concepts, the halachos become compromised and eventually are totally lost.
Those who study Torah while lacking yiras Shomayim, respect for mesorah and humility ultimately destroy instead of build, obscure instead of reveal, and cause others to repel the Torah instead of drawing closer to it.
When they first began, we regularly reported on the actions and teachings of those in the Open Orthodoxy movement, who follow in the path of the founders of the Conservative movement. Their hypocrisy, true intentions and the sad path they have followed have become obvious to all. We should never cease to remind all that the leaders and clergy of this group are not Orthodox in thought, practice, attitude or approach.
Their teshuvos and drashos mock tradition and halacha, and are fanciful attempts to have the Torah conform with current progressive thought, bearing little relation to the reality of Torah thought and interpretation. Though they claim to uphold the Torah, their reinterpretations and institutions consistently erode its foundations.
Rav Elchonon Wasserman explained the posuk of “Tzidkoscha tzedek le’olam” (Tehillim 119:142) to mean that man cannot fathom the depths of Hashem’s justice, for society and its concepts are ever changing. What is considered just in one generation is viewed as unjust in the next. But “veSorascha emes,” the truth of Torah is everlasting. It neither changes for the times nor conforms to them.
Zos chukas haTorah. Torah is a chok. Torah is neither about impressive dissertations nor social welfare and contracting with a good marketing firm. It is about following the will of the Creator as expressed in Torah Shebiksav and Torah Shebaal Peh.
Chazal say (Taanis 30, et al), “Kol hamisabel al Yerushalayim zocheh veroeh besimchosah.” In order to merit enjoying the rebuilding of Yerushalayim, one must mourn its destruction.
When justice is man-made, there is always going to be inequality, mistakes, and feelings of division, for the system is inherently only as good as the mortals who formulate the laws and enforce and adjudicate them.
What society considers just is ever-changing. But the truth of Torah is eternal.
So when the parsha begins with the words “Zos chukas haTorah,” it is telling us that Torah is not a philosophy, nor is it a social framework or a platform for pontification. Torah represents the Divine truth through which the world was created and which we must follow to exist successfully in the world that was created through it and for it.
The lesson for us is that we cause the flame of Torah to burn brightly within us as a steady blaze that warms everything in its path. Let mitzvos be more than obligations. Let them be the song of our lives. Let us dance to the rhythm of halacha, not out of habit or pressure, but out of deep joy and knowledge that this is the correct way to live our lives.
Let us endeavor for our tefillah to carry the urgency of someone who knows he is speaking to the One who created heaven, earth and us. Let our learning feel like a reunion with eternity. When we sit down to learn, no matter the time of day or night, let the pages of the Gemara pulse in our hands, like living breath, providing us the very oxygen we need to survive.
Let us ensure that our homes and shuls shine with sincerity, the glowing warmth of love and authenticity. Let us raise our children so they see Torah as the heartbeat of life. Let our neighbors feel kindness radiating from us. Let us uplift people and not put people down. Let us be warm and not cold, friendly and not distant.
We are students of Torah, its bearers, its heirs. We are the link in a chain that stretches back to Har Sinai, a chain forged by brilliance and by fire—the fire of bitachon, sacrifice, and unwavering loyalty to Torah, halacha and mesorah.
The fire of Torah that brings life to everything.
The summer sun stretches long across our days, casting a softer light and a slower rhythm upon our lives. With the burdens of routine temporarily lifted, we instinctively breathe a little deeper, hoping to recharge, physically, emotionally, and spiritually.
But the Torah doesn’t go on vacation. The weekly parshiyos continue to echo through our lives, each one a reminder of who we are and what we’re here for.
As we review Israel’s miraculous military triumphs that defied logic and revealed the Hand of Hashem, we are reminded that Jewish survival is never natural. It is always supernatural. At the same time, we begin to approach the somber days of Tammuz, entering the shadowed corridor of the Three Weeks, when we mourn not only the loss of the physical Bais Hamikdosh, but also the resulting spiritual distance that has become part of our lives.
And so, this calm season offers more than leisure. It offers clarity. It is a time to pause and ask ourselves the questions we so often silence during the year’s noise: Where am I really headed? Am I living deliberately, or drifting gently in the current? What can I be doing better and how can I accomplish that?
We sit on porches and benches, feeling the stillness, while inside something stirs. A whisper. A nudge. A subtle call to return. To reflect. To realign. Because even as the world seems to slow, the neshomah does not rest. It seeks direction, meaning, and connection. It seeks the fire of purpose, even in the warmth of summer.
This is the time to look inward, to look upward, and to let the sunlight not only warm our skin, but also awaken our hearts and help us prepare for the great day when the new light will shine with the coming of Moshiach very soon.
{Matzav.com}
Supreme Court Rift: Justice Solberg Challenges Chief Justice Amit Over Panel Composition and Judicial Activism
Ongoing friction between justices on Israel’s Supreme Court has exposed deep ideological divides and is creating mounting pressure for reform within the court’s ranks. The growing tension, particularly over how cases with high public profiles are handled, has placed conservative Justice Noam Sohlberg at odds with Supreme Court President Yitzchak Amit, who is known for his judicial activism.
Recent rulings and hearings have drawn criticism from both legal experts and the media, with many alleging that the court is projecting a one-sided tone and failing to maintain the objectivity and balance expected in major legal decisions.
These concerns were amplified last week as the court deliberated on several sensitive cases, including the outgoing Shin Bet chief Ronen Bar, the appointment of General Zini, and matters relating to the Civil Service Commission. During these proceedings, sharp disagreements emerged between the justices, with Chief Justice Amit adopting an assertive, activist stance.
In one notable exchange during the debate over General Zini’s appointment, Justice Alex Stein responded to the Attorney General’s representative by asserting that a prime minister has the right to disagree with the legal opinion of the attorney general. Justice Amit sharply opposed this, stating, “I do not agree. If every minister makes up his own law, we’ll be meeting here every day.”
Tensions reached a new level when Justice Stein accused the attorney general’s position of contradicting a previous Supreme Court ruling, a claim Justice Amit rejected outright. The dispute highlighted not only ideological differences but also a growing frustration within the court’s leadership.
Against this backdrop, legal affairs journalist Netael Bendel of Ynet reported that Justice Sohlberg has held several private discussions with Chief Justice Amit, advocating for more diversity in judicial panels—both ideologically and numerically—when hearing cases of major public importance. Sohlberg reportedly believes that expanding the number of justices and varying their perspectives would bolster the court’s professional integrity and public trust.
However, this proposal presents a serious dilemma for Justice Amit. Agreeing to broader and more ideologically diverse panels could dilute the court’s activist orientation, particularly as some of the newer judges, like Justices Mintz and Elron, lean toward a more conservative judicial philosophy than judges such as Amit or Barak-Erez.
Moreover, moving away from the traditional seniority-based system Amit uses for appointing justices to panels could erode his influence. This was seen clearly during the recent debate on Zini’s appointment, where Amit found himself at odds with Justices Stein and Canfy Steinitz.
Ultimately, the situation poses a fundamental question about the role of the Chief Justice. If Yitzchak Amit cannot effectively guide the outcomes of the court’s most critical discussions, then what added value does his leadership truly bring?
{Matzav.com Israel}
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Back to Basics: Summer Chinuch Oppurtunities
By Rabbi Moshe Dov Heber
It was a quiet Sunday afternoon when I received a phone call from a mother who had just returned from the Waterbury Sunday Baseball League.
“Rabbi Heber,” she said, her voice full of emotion, “I have to share something with you.”
She described a middle school boys’ baseball game she had just watched. Ezzy, a strong hitter known for his power, was up at bat. On the mound stood Yehuda, pitching one impressive throw after another. Ezzy struck out—a rare sight.
But what happened next is what stayed with her.
Instead of reacting with frustration—no bat throwing, no helmet slamming—Ezzy turned to Yehuda and said two simple words:
“Great pitch.”
That was it.
But those two words carried something bigger than baseball. In that short moment, he showed humility, sportsmanship, and awareness. He acknowledged his opponent’s skill with sincerity, even while dealing with his own disappointment. That’s not easy to do at any age.
I recorded the story and shared it. I’ve shared many anecdotes before, but this one resonated. People told me how it sparked real conversations with their children. The simplicity of the moment made the message land: there’s a right way to behave, even—and maybe especially—in competitive moments.
Stories like these remind us what kids are capable of. Not just talent or knowledge, but real depth. When children fall short, it’s often not from a lack of caring—but sometimes, because they haven’t yet been clearly shown what’s expected. That’s where our role as parents and mechanchim becomes so powerful. In a fast-paced world, fundamentals like derech eretz, hakaras hatov, and kavod habrios can easily slip away.
The famous first line of Pirkei Avos is: “Moshe received the Torah from Har Sinai.” It seems almost out of place. Pirkei Avos isn’t about halachah. It’s about middos, values, and interpersonal behavior. So why start with a line about Matan Torah and the handing down of Torah from generation to generation?
Says the Rav on the Mishna: These aren’t just nice ideas. Middos aren’t suggestions. They’re Torah, received at Sinai like everything else. And without them, Torah can’t truly take root.
It’s like placing a perfect diamond in a broken setting. No matter how flawless the gem, it won’t shine the way it’s supposed to. Torah is the diamond. Middos are the setting. Both have to be strong.
This idea of modeling behavior I saw firsthand during our nightly Mishmar program in Waterbury, where nearly a hundred boys and fathers come to learn from Monday through Thursday.
Each night during the learning, I walk around handing out snacks. But I started noticing something. Many boys weren’t saying thank you.
At first, it bothered me. But then I paid closer attention. The boys sitting near their fathers? Most of them were saying thank you. Not because they were better kids—but because their fathers quietly reminded them. “Say thank you.” One soft word. One small prompt. And it worked.
So I tried something. I started pausing after handing out each snack. No instructions, no speeches. Just a short pause to remind them to say thank you.
And the boys started responding. One by one. Thank you. Thank you. The tone shifted. All it took was a little space. A tiny pause turned into a culture change. For the weeks following, the boys on their own said “thank you”.
As we go through the summer, these are the moments to watch for. Camp. Family time. Sports. These aren’t distractions from chinuch—they are chinuch. These are the places where lessons sink in.
Let’s use this as an opportunity to teach our children, patiently and clearly, what it means to respect others, to show gratitude, and to acknowledge effort. These things take time. They take repetition. But they work.
And the next time a boy strikes out and turns to the pitcher and says, “Nice pitch,” we’ll know it was all worth it.
Rabbi Moshe Dov Heber is a rebbi at Yeshiva K’tana of Waterbury and a division head in Camp Romimu. He can be reached via email mdheber@ykwaterbury.org
{Matzav.com}
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https://matzav.com/wp-content/uploads/2025/07/Bitachon4Life-Shiur-1533-Tocheles-Part-53-Try.mp3For more info, email bitachon4life@gmail.com.
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In this episode, Rabbi Reinman describes how Achav’s daughter Assaliah killed her grandchildren and took the crown of Yehudah for herself.
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Chapter Thirty-three: One Kingdom Survives
The previous chapter traced the decline and fall of Malchus Yisrael until the deportation of the people to distant places in the Assyrian Empire. This chapter traces the parallel fate of Malchus Yehudah. The paths of the two kingdoms diverged after the death of Shlomo and the division of his kingdom. The respective paths of the two kingdoms converged again when Asa, its king, gave his support to Omri’s claims to the throne of Israel and sealed it by taking Omri’s daughter as a wife for his son Yehoshaphat.
After Omri died and his son Achav ascended to the throne of Israel, Yehoshaphat and Achav, the two brothers-in-law, entered into a military alliance. The bond of blood was made even stronger when Yehoshaphat’s son Yehoram married Achav’s daughter Assaliah, his first cousin.
In 711 b.c.e., Yehoshaphat died, and Yehoram ascended to the throne of Yehudah. Four years earlier, Achav’s grandson Yehoram, through his son and successor Achaziah, had ascended to the throne of Israel. Two first cousins named Yehoram, both grandsons of Achav and Ezevel, sat on the thrones of Yisrael and Yehudah. Yehoram of Yehudah was by far a truer grandson than was Yehoram of Yisrael.
As soon as he ascended to the throne, he slaughtered all his male siblings ensuring that no one else would lay claim to his crown. Then with his bloodstained hands, he erected a temple of the Baal in Yerushalayim. For all its problems, Yehudah had not suffered widespread idolatry among the general population, but under Yehoram, the Baal cult of the northern kingdom spread to the southern kingdom as well.
Yehoram of Yehudah reigned for eight years and was succeeded by his son Achaziah, who followed in the exact footsteps of his father. After the death of Achaziah, his mother Assaliah, the daughter of Achav and Ezevel, followed the example of Yehoram, her husband. Just as he had exterminated all his siblings, she now exterminated all her grandchildren and placed the crown on her own head. Had she succeeded, the royal patrilineal bloodline of the Davidic dynasty would have come to an end, but she did not succeed.
One grandchild eluded her, a one-year-old boy named Yoash. The boy’s aunt Yehosheva, Achaziah’s sister, and her husband, Yehoiadah the Kohein Gadol, secreted him in a bedchamber in the Temple, where he remained for six years.
During those years, this evil daughter of Achav sat on the throne of the Davidic kings and ruled the Kingdom of Yehudah. In the seventh year, the seven-year-old Yoash was brought out of hiding and crowned, triggering a popular uprising. Assaliah was executed, and the temple of the Baal was destroyed …
Read full chapter and earlier chapters at www.rabbireinman.com.
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Trump Again Calls on Fed’s Powell to Resign Immediately
President Donald Trump intensified his criticism of Federal Reserve Chair Jerome Powell on Wednesday, once again demanding his resignation. Trump made the statement in a late-day post on Truth Social, declaring, “Too Late” should resign immediately!!! He attached a link to a Bloomberg article titled, “Fed Chair Should Be Investigated by Congress, FHSA Head Says.”
Although Powell was originally selected by Trump to lead the central bank during his presidency, he was reappointed to a second term by President Joe Biden. Powell’s current term is expected to conclude in May 2026.
Trump has recently stepped up his attacks on Powell, repeatedly blaming the Fed for keeping interest rates too high and claiming the central bank’s policies have harmed the U.S. economy. He’s been demanding rate cuts, despite Powell’s hesitation to shift policy.
Earlier this week, Trump criticized Powell and the Federal Reserve board more broadly, writing on Truth Social: “Jerome ‘Too Late’ Powell, and his entire Board, should be ashamed of themselves for allowing this to happen to the United States.”
He continued, “They have one of the easiest, yet most prestigious, jobs in America, and they have failed — and continue to do so.” Trump argued that if the Fed were properly managing monetary policy, the U.S. would be saving enormous sums. “If they were doing their job properly, our country would be saving trillions of dollars in interest cost. The board just sits there and watches, so they are equally to blame. We should be paying 1% interest, or better!”
That post came just before Trump signed a formal letter urging Powell to bring down interest rates, according to White House press secretary Karoline Leavitt, who confirmed the move on Monday.
In response to growing political pressure, Powell has indicated that the Fed’s reluctance to cut rates stems largely from inflationary concerns—particularly those related to trade policy. According to CBS News, Powell has expressed caution about lowering rates until the effects of Trump’s proposed tariffs on the economy become clearer. He is reportedly waiting to determine the long-term impact on consumer prices before making any major adjustments.
{Matzav.com}
Former Obama Treasury Secretary Admits: Mamdani Policies Not ‘Good For New York’
Jack Lew, who led the Treasury Department under President Obama, sharply criticized Zohran Mamdani’s platform, calling the mayoral candidate’s ideas for New York City misguided and damaging. Mamdani, who emerged victorious in the Democratic primary, has pledged to implement a slew of progressive reforms, including fare-free public transit, no-cost childcare, and a halt on rent increases.
“The policies that he’s outlined are not policies that are good for New York. He’s running for mayor of New York, and I worry deeply having spent most of my life in New York about a city that I call home,” Lew said during a segment on CNBC on Wednesday.
“You know, I see a similarity between the kind of policy solutions to the left and the right, and — you know, that satisfy populist sentiment don’t always go through the filter of do they work. I don’t think they work, and I think that’s a problem,” he continued, warning that populist platforms—whether right-wing or leftist—often lack practical effectiveness.
President Trump has also expressed vehement opposition to Mamdani, targeting him repeatedly in recent days.
“As President of the United States, I’m not going to let this Communist Lunatic destroy New York,” President Trump posted Wednesday on his Truth Social account, referring directly to Mamdani.
“Rest assured, I hold all the levers, and have all the cards. I’ll save New York City, and make it ‘Hot’ and ‘Great’ again, just like I did with the Good Ol’ USA!”
Mamdani has also been accused by some of harboring antisemitic views, largely due to his stance advocating for American recognition of Palestinian statehood. However, the harshest backlash centers around his far-left economic agenda.
“You might have a democratic socialist sprinkled here and there, but that ain’t what America is. America’s about capitalism! America’s about dollars and cents,” television personality Stephen A. Smith said on his Tuesday broadcast, cautioning Democrats against elevating candidates like Mamdani.
Even though criticism has poured in from both ends of the political spectrum, Mamdani secured a decisive victory over Andrew Cuomo in the primary contest, winning support across a diverse range of neighborhoods including Crown Heights, Astoria, Williamsburg, Washington Heights, Park Slope, Flatbush, and Bedford-Stuyvesant.
In response to President Trump’s remarks, Mamdani fired back during an appearance on NBC’s “Meet the Press” on Sunday, defending his background and the cause he champions.
“I’ve already had to start to get used to the fact that the president will talk about how I look, how I sound, where I’m from, who I am,” Mamdani said.
“He wants to distract from what I’m fighting for. I’m fighting for the very working people he ran a campaign to empower that he has since then betrayed.”
One key battleground between the two has been Mamdani’s vow to keep New York City a sanctuary city—a policy stance that has already fueled tensions with President Trump.
{Matzav.com}
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