Tu B’Shvat will mark the second yahrzeit of Harav Yosef Tendler zt’l, Rosh Mechinas Ner Yisrael of Baltimore, MD. Rav Tendler was one of the first ten American-born talmidim of Rav Aharon Kotler zt’l, at a time when “Lakewood” had only 24 students. Rav Aharon Kotler zt’l asked Rav Yosef to be one of the four students who assisted him in preparing his shiur, and appointed him to review the shiur for the sake of the other American-born talmidim. When just 32 years old, Harav Tendler was appointed “temporary” menahel of Ner Israel’s Mechinah and remained in that post for 47 years. He was a brilliant teacher and charismatic role model, utterly devoted to his talmidim, molding thousands of American boys into bnei Torah. He brought the spirit of Rav Aharon Kotler zt’l to Baltimore, and inspired his thousands of talmidim to reach for higher levels in Torah and service of Hashem. Together with the Rosh Yeshivah, Rabbi Yaakov Yitzchok Ruderman, and Rabbi Naftali Neuberger, Rav Tendler was instrumental in saving Iranian Jewry for Torah life during the dangerous years after the Shah’s downfall. Rav Tendler’s greatest love was learning Torah, and he was often found, for hours on end, sitting at his desk engrossed in Torah study. During his summer vacations, he relaxed by sitting for many hours outdoors with a Gemara, excitedly focused on his learning. An estimated 2000 or more people attended his levayah only two years ago; thousands more around the world participated via web-stream and phone hookup,. As the hesped of the Rosh HaYeshivah, Rav Aharon Feldman, shlita, reflected, very  few people have made such an impact in the Torah world; Rav Tendler’s hashpa’ah (influence) on the yeshivah and on Klal Yisrael is enormous. And, as the hesped of Rabbi Sheftel Neuberger, Menahel of Ner Yisrael, and others mentioned, how poignant is it that Reb Yoseph left us on Tu B’Shvat. His peiros (fruit) he leaves behind, in addition to his beautiful family, ka”h, are hundreds if not thousands of students around the world whom he took pride in molding in the derech of Torah, avodah, and gemilus chasadim. ArtScroll/Mesorah Publications recently released a book, I Am Your Servant, sharing the many lessons that Rav Tendler taught his students during the near half century that he dedicated to teaching. The riveting book is part biography and part memoir, often told in the voices of Rav Tendler himself and those who knew him during his decades at the forefront of Torah Jewry. This unique work offers an inside look at the methodology Rabbi Tendler — hailed as the “Menahel of the Menahalim” — used to inspire his students, and records the care he gave to each individual student as well as to the student’s family. I Am Your Servant is filled with wonderful, warm, and poignant stories that give us a unique vision of a multifaceted personality, while also painting a thrilling picture of the extraordinary growth and development of yeshivah and Torah life during the last three generations.    

In the wake of recent news in New York City regarding Metzitzah B’peh, Rockland County officials are debating if this is a law that is necessary in their region as well. Rabbi Moshe Tendler, voiced his opinion and publicly opposes this ritual – in comments he made to the Journal News. He claims that in the interest of public health, it is imperative that Rockland officials gather the rabbis who support this practice, and demand their congregations and followers end it. And if they choose not heed his advice, Tendler says “we will do what New York City did, and pass a law.” This past Thursday, NYC became the first place in the United States to regulate Bris Milah. It has become a requirement in New York City for parental consent when performing Metzitzah B’peh. It is now mandatory that parents sign a form stating they are aware this practice includes a risk of herpes or other infections. According to Rockland Commissioner of Health Dr. Joan Facelle, there are no plans to outlaw or limit this practice as of right now. However, booklets warning parents about the risks are being provided to parents, so that they are aware of the dangers involved. “As a first step, we want to educate so people understand why there is concern about this practice,” Facelle said. Tendler argues that metzitza b’peh is not a requirement for circumcision, and is a “prefabricated lie.” Others remain staunch in their belief that Metzitzah B’peh is an integral component of Bris Milah. Tendler says he understands and even agrees that the government should not get involved, but he also predicts that if religious leaders do not act fast to ban the practice, the government will have no choice but to get involved. “The fact is that the child is exposed to danger,” he says. Danger that, in his eyes, can easily be avoided. (Hadassa Blaustein – YWN)

By Rabbi Yair Hoffman for 5tjt.com There are great individuals that often surround us, and yet because of their quiet demeanor, one hardly knows of their greatness.  This Wednesday night and Thursday mark the shloshim of the petirah of a remarkable individual, Gerald Feldhamer, who dedicated his life to chesed and to serving the klal. Early Years Reb Jerry, as he was affectionately known, was born in 1929, and grew up in Park Slope, Brooklyn during the Great Depression.  His life virtually encompassed the entire history of 20th century  Jewish America. Jerry’s parents were recent immigrants of very modest means, and could not afford to send him to yeshiva, so he attended public school.  But the rabbi in his neighborhood shul noticed a strong thirst for Yiddishkeit in him, and arranged for the Shammas in the shul to learn with Jerry.  After graduating from high school in Brooklyn, he decided to attend college in Denver, Colorado, where his elder brother had begun college a couple of years before. Arriving at the out-of-town college in the late 1940s, he immediately established a kosher kitchen, organized tefillos on Shabbosim, arranged for Shabbos seudos, and inspired many of the unaffiliated college students around him to connect with their Jewish roots.  Soon enough, the local Talmud Torah hired him, and the young college student with no yeshiva education became a rebbe in the local cheder.  One can only say, “wow.”  His life, even as a college student served as an inspiration. Returning to New York after college, Jerry earned a law degree from NYU, but ultimately made his career in finance as an investment banker, eventually founding his own small investment firm. Many of his friends remarked at the shiva that no one really knew what Jerry did professionally. His independent occupation may have been the source of his material livelihood, but more importantly, it was an avenue that enabled him to immerse himself in a myriad of communal activities in each of the communities that he lived in, and for the Jewish community at large. Jerry married late – he was in his 40s when he married Karin (nee Finkelstein), yibadel l’chaim aruchim, ultimately building a beautiful family with four sons and many grandchildren and great grandchildren. Even before he was married, he had been instrumental in building two shuls in the 1960s – The Young Israel of Fifth Avenue, where he personally oversaw construction of the shul, and served as Chairman for many years; and the original summer minyan on Fire Island in Suffolk County. He organized it together with the late Rabbi Herman Wouk ob”m and Rabbi Moshe Tendler ob”m, who served then as the Rabbi of the summer community. It was through this that he developed a life long kesher with the Gadol HaDor – Rav Moshe Feinstein zt”l. Russian Jewry Jerry and his wife were pioneers in the movement to save soviet Jewry.  As newlyweds, in 1972, the traveled together to the Soviet Union.  Karin was his devoted partner in all of his myriad activities. It was at the height of communism, and Jews were being subjected to government persecution for any religious expressions or activities. Jerry and Karin secretly brought in siddurim, tzitzis, yarmulkahs and other religious article in their suitcases. They visited a number of large cities in

By Rabbi Yair Hoffman for 5tjt.com Recently, a Facebook post contrasted “Security Cameras” from the 1960’s to the contemporary security cameras in a rather humorous manner.  There is another contrast, however, that can be made as well.  The contemporary security cameras (above right) also have a number of halachic hurdles to overcome.  The 1960’s security cameras (above left) do not [at least as far as Shabbos goes]. In many locations, the need for security cameras is, indeed, great.  What follows is a discussion of the possible underlying issues.  Of course, each person should consult with his own Rav or Posaik as to the exact guidelines of whether it is permitted to install such a device, and whether it is permitted to walk by one. THE TWO MAIN ISSUES There are essentially two main issues when it comes to security cameras.  Both of these issues come up when one decides to install a security camera that will be functioning over Shabbos, and when one walks by a security camera on Shabbos. The issues are: Causing extra electricity to be used by the people walking before the camera. Kesiva – writing, (believe it or not.) It should be noted that many good security cameras come with a motion detection feature which causes extra electricity to be used when one walks by. The Wyze Cam Pan, for example, is a very popular model that does this.  This is also true with the Ring Spotlight Cam. The Google Nest Cam IQ does the same thing.  If you are unsure whether your model does this, you can use the Kill a Watt gadget to determine this.  Long ago, a friend of mine did these experiments recording different colors and reported that the brightness of the subject also caused variations in the amount of electricity that was used.  Some camera systems also have sound recorded and that too causes an increase in electric activity. There are three opinions as to how electricity is viewed in halacha: Group A poskim hold that electricity involves a biblical prohibition of one sort or another. Group B poskim hold that electricity involves only a Rabbinic prohibition of Molid. Group C poskim hold that electricity involves a prohibition of Uvdah d’Chol. It is important to know the different levels of prohibition involved in order to determine what exactly may be permitted for what particular reason.  For example, the security cameras that exist in the old city within a certain perimeter around the Kosel – were permitted by Rav Elyashiv zt”l because of the very high threat level involved. Another concept that we must become aware of is the notion of Grama – an indirect cause. Direct Action – generally a Biblical prohibition. Grama – generally a Rabbinic violation. Semi-Grama – also known as not considered a Grama and thus fully permitted. Grama means a “causation force” rather than a “direct force.” The laws of grama on Shabbos are derived from the Talmudic passages of grama in damages and in murder. Not that “causation force” is permitted, necessarily. At times it is forbidden by Rabbinic decree. The Shulchan Aruch and Ramah (OC 334:22) rules that a grama is forbidden on Shabbos except in cases of loss or great need. GROUP A POSKIM The first Posaik to hold that electricity involves a Torah

[By Rabbi Yair Hoffman for the Five Towns Jewish Times] The doctor picks up. He says, “I see. You should get to the hospital within the next 3 or for hours.” And now the quandary begins. It is Shabbos. Do you drive yourself? Or, to minimize Shabbos, do you call a cab? LIVE BY THEM AND NOT DIE BY THEM Most everyone knows that what the sages tells us regarding the verse (VaYikra 18:5), “v’Chai Bahem” and you shall live by these laws.” There is a drasha, “Live by the laws, and not die by the laws.” The Gemorah in Yuma 85a tells us that these words teach us that the obligation to save human life overrides the other obligations of Judaism. True, there are three exceptions enumerated in the Talmud (Sanhedrin 74a), murder, idol-worship and impropriety, but saving a life overrides the laws of observing the Shabbos. SHABBOS IS TO BE VIOLATED EVEN IF THERE IS A DOUBT Pikuach Nefesh, the saving of human life, overrides Shabbos observance. No one is debating this point. Indeed, even if we are unsure if it is a life-threatening emergency, we must still violate Shabbos. No one is debating this point either. WHEN THERE IS PLENTY OF TIME The issue at stake here is when it is a case of Pikuach Nefesh, a life- threatening matter, but it is not exactly an emergency – in other words there is plenty of time to deal with the situation and no one is in a state of panic or chaos. Do we attempt to minimize the amount of Shabbos violation involved in such a case, or do we not? Should we try to do it through a gentile, or to perform what needs to be done in a manner that only involves a Rabbinic violation? Or should we do it ourselves, nonetheless? VIEW OF THE MISHNA BRURAH The short answer is to minimize. When there is plenty of time, and there is no concern of danger of any sort if there is a delay, the Ramah rules (OC 328:12) that we do attempt to minimize the Shabbos violations. While the other view (that of the Bais Yoseph and the Rambam 2:11) is that no minimization is required, Ashkenazic Jewry has followed the custom that we do minimize Shabbos violation when no delay or confusion will be incurred on account of the minimization. This is the view of the Raavya cited in the Ohr Zaruah, the Shiltei Gibborim, and the Maggid Mishna (Hilchos Shabbos 2:11 citing the Ramban) and is cited by the Ramah as the authoritative halacha. This also seems to be how the Mishna Brurah rules. CONTEMPORARY POSKIM WHO ARE LENIENT But wait. Some Poskim qualify this Sabbath stringency – even for Ashkenazic Jews. They reason that when dealing with numerous people or the broader public, things can sometimes go very, very wrong. An EMT might erroneously think that a matter which is an emergency is really not an emergency. EMT’s are not are not always able to distinguish between time-is-of- the- essence emergencies and time is not of the essence emergencies. Precisely because of the possibility of EMT error, these Poskim reason that, generally speaking, when dealing with EMTs, all cases of Pikuach nefesh whether they are time-is-of- the-essence or not, should be

[By Margie Pensak] Portland, Oregon and Richmond, Virginia, were just two of the locales that participants traveled from to attend STAR-K Kosher Certification’s back-to-back seminars in its Baltimore offices. The 13th Annual STAR-K Kashrus Training Program was held August 1-4, followed by the Food Service Kashrus Training Seminar, August 8-10. Both certificate programs featured a Q & A session with STAR-K Rabbinic Administrator Rav Moshe Heinemann, as well as a variety of lectures by STAR-K Kashrus Administrators, tours of STAR-K-certified establishments, hands-on vegetable checking practicums, and an optional visit (led by Food Service Kashrus Training Seminar coordinator, Rabbi Sholom Tendler) to Kreider Farms—home of Pride of the Farm milk–in Lancaster, PA. The first seminar even included a live nikkur demonstration of a calf. Rabbi Yitzy Mandel and Rabbi Simcha Snaid, kollel yungerleit of Yeshiva Chofetz Chaim in Queens, New York, found the Kashrus Training Program invaluable in preparation for their post-Tisha B’Av move to Louisville, Kentucky, where they hope to rejuvenate Yiddishkeit for the 8500 Jews living there. “The more informed we are, the better we are able to give over the information,” noted Rabbi Snaid, the new Rav of the Orthodox Congregation Anshei Sfard. He anticipates using what he learned for the Shabbos Project they are planning in a hotel, as well as for their new organization, KITE—Kentucky Institute for Torah Education. “The Seminar was informative, engaging, and hands-on,” shared Rabbi Mandel. “I have no doubt that I will use this information and spread it to the world.” Rabbi Rephael Yehuda Frankel and Rabbi Dovid Norman—both of whom learn and answer shaylos at the Bais Horaah of Lakewood—also participated in the seminar. “People very often call Bais Horaah to ask kashrus questions,” explained Rabbi Frankel. ‘When it’s a bigger question, you can always refer them to agencies, but I learned the basic knowledge of how things run, what’s a question and what’s not a question, and what things are more simple and more complicated, to know how to guide people…I enjoyed the seminar very much. It was very well run; in the short amount of time they had, they packed a lot of nice things into it and it definitely helped educate us a lot.” The STAR-K Food Service Seminar provided something which the Kashrus Training Program didn’t—a separate section for women mashgichos. Ilene Paley, of Richmond, Virginia, first-time attendee, says she calls STAR-K’s Kashrus Hotline with her shaylas three or four times a month for the past 12 years, in her capacity as the mashgicha of the local JCC and her shul, Keneseth Beth Israel. Other Food Service seminar participants attended for a variety of reasons. Pauline Kleinburg of Cherry Hill, New Jersey, works with the Cherry-K Vaad, overseeing the Kosher Experience in ShopRite and Rita’s Ices. She hopes that her knowledge of kashrus will help grow her Jewish community. Entrepreneur Leah Mikeladze, who produces Dips by Leah, came because of the “huge achrayus” she has in ensuring that her customers receive the level of kashrus they expect and deserve. Rhonda Lehman, of Silver Spring, Maryland, had a four-fold purpose in mind when she signed up: to help ensure the highest level and standard of kashrus for the chesed events she organizes and coordinates; to educate others on kashrus issues or concerns; to be a volunteer mashgicha for

[PHOTOS IN EXTENDED ARTICLE] A hoard of silver coins dating to the Hasmonean period (126 BCE) was exposed in April in an archaeological excavation the Israel Antiquities Authority is currently conducting near Modi‘in, with the participation of local youth. The excavation is being carried out prior to the construction of a new neighborhood, at the initiative of the Modi‘in-Maccabim-Reut municipality. The treasure was hidden in a rock crevice, up against a wall of an impressive agricultural estate that was discovered during the excavation there. According to Avraham Tendler, director of the excavation on behalf of the Israel Antiquities Authority, “This is a rare cache of silver coins from the Hasmonean period comprised of shekels and half-shekels (tetradrachms and didrachms) that were minted in the city of Tyre and bear the images of the king, Antiochus VII and his brother Demetrius II. The cache that we found is compelling evidence that one of the members of the estate who had saved his income for months needed to leave the house for some unknown reason. He buried his money in the hope of coming back and collecting it, but was apparently unfortunate and never returned. It is exciting to think that the coin hoard was waiting here 2,140 years until we exposed it”. According to Dr. Donald Tzvi Ariel, the head of the Coin Department at the Israel Antiquities Authority, “The cache, which consists of 16 coins, contains one or two coins from every year between 135–126 BCE, and a total of nine consecutive years are represented. It seems that some thought went into collecting the coins, and it is possible that the person who buried the cache was a coin collector. He acted in just the same way as stamp and coin collectors manage collections today”. Tendler added, “The findings from our excavation show that a Jewish family established an agricultural estate on this hill during the Hasmonean period. The family members planted olive trees and vineyards on the neighboring hills and grew grain in valleys. An industrial area that includes an olive press and storehouses where the olive oil was kept is currently being uncovered next to the estate. Dozens of rock-hewn winepresses that reflect the importance of viticulture and the wine industry in the area were exposed in the cultivation plots next to the estate. The estate house was built of massive walls in order to provide security from the attacks of marauding bandits. Numerous bronze coins minted by the Hasmonean kings were also discovered in the excavation. They bear the names of the kings such as Yochanan, Judah, Jonathan or Mattathias and his title: Kohen Gadol and Head of the Council of the Jews. The finds indicate that the estate continued to operate throughout the Early Roman period. The Jewish inhabitants of the estate meticulously adhered to the laws of taharas hamishpacha and impurity: they installed mikvaos in their settlement and used vessels made of chalk, which according to halacha cannot become ritually unclean. Evidence was discovered at the site suggesting that the residents of the estate also participated in the first revolt against the Romans that broke out in 66 CE: the coins that were exposed from this period are stamped with the date “Year Two” of the revolt and the slogan “Freedom of Zion”. The estate