19 October 2021

Mystery of the Millions of “Missing Workers"

Something really strange is going on, and none of the “experts” can explain why it is happening.  Right now, there are more jobs available than ever before.  In fact, according to one recent measure there were nearly 11 million job openings in the United States during the month of July.  There are literally “help wanted” signs all over the place, and so if you want a job you can go get a job.  It may not be the job that you want, but the truth is that there are millions upon millions of jobs available.  We are in the midst of the greatest labor shortage in U.S. history, and companies are absolutely desperate to hire people.  Wages are being raised to unprecedented levels, signing bonuses are often being offered, and some companies have completely waived drug testing requirements.  Labor has become one of the hottest commodities in America, and you would think that in such an environment we would see huge numbers of people being hired.

But that isn’t happening.

Instead, the number of Americans that are employed only rose by 194,000 last month… […]

So where did all the people go?

Some conservative pundits are telling us that Joe Biden’s policies have given many unemployed workers a reason to stay home and not work, and I agree that Joe Biden’s economic approach has been completely and utterly disastrous.

But this isn’t just happening in the United States.

Right now, there is an epic shortage of labor all over the globe, and this is something that I have covered a number of times.  For much more on this, please see my previous article entitled “What Is Causing The Global People Shortage?”

So where did all of the “missing workers” go?

Millions upon millions of people all over the world that were working before the pandemic are now seemingly unavailable to work now.

VERY IMPORTANT ARTICLE ABOUT  WHERE DID ALL THE PEOPLE GO??  “The Mystery Of The Millions Of “Missing Workers” http://theeconomiccollapseblog.com/the-mystery-of-the-millions-of-missing-workers/

SHOCKED AMERICANS – Soon Coming to Your Area

HIGHER PRICES AND EMPTY SHELVES (intential). Americans are going to be absolutely shocked by the empty shelves they see

To many Americans, these shortages have come as a complete shock.  Most of us have never experienced such shortages, and most of us never even dreamed that they were possible.  But those that have been following my work for an extended period of time were not surprised by any of this.  We were warned over and over again that shortages and rampant inflation were ahead of us, and now they are here with a vengeance.  Unfortunately, the truth is that what we have gone through so far is just the beginning.

Normally, the White House will relentlessly “spin” any negative story in an attempt to make it a positive for Joe Biden.

But it is really hard to spin the fact that there are widespread shortages all over the country, and earlier today the mainstream news was full of reports about how the White House is now conceding that “higher prices” and “empty shelves” are coming

White House officials, scrambling to relieve global supply bottlenecks choking U.S. ports, highways and railways, warn that Americans may face higher prices and some empty shelves this holiday season.

Of course it is important to keep in mind that things always seem to turn out worse than the Biden administration projects. (Article by Michael Snyder republished from ActivistPost.com)








Wild Rice (a grass seed)





Black Cumin

Pine Nuts


Search:  Healthy Seeds https://www.google.com/search?client=safari&rls=en&q=healthy+seeds&ie=UTF-8&oe=UTF-8

Types of Seeds to Add to Breads

  • Flax Seeds. According to Jack Carter of North Dakota State University, grinding flax seeds will give you the best health benefits as this will release the healthy oils and fiber. ...
  • Sunflower Seeds. ...
  • Poppy Seeds. ...
  • Sesame Seeds. ...
  • Hemp Seeds. ...
  • Pumpkin Seeds.

Dried Fruit lasts a long time in the frig/freezer





Beans (if you can tolerate them)








Split peas

Black-eyed Peas

Red Lentils

Puy Lentils

Powdered foods

Protein Powders

Cashew Milk Powder

MCT Powder

Coconut Milk Powder

Powdered Cacao


  • Peanut butter. Great with smoothies, oatmeal, and yogurt; try PB2 Powdered Peanut Butter. ...
  • Cacao. Sprinkle over fruit and yogurt; try Cacao Navitas Naturals cacao powder. ...
  • Yogurt. ...
  • Kale. ...
  • Honey. (actually, raw unfiltered honey can last a looong time. does not need to be powdered)
  • 6. Fruits & veggies. ...
  • Milk. ...
  • Chia Seeds

Brazil Nut Protein Powder

Of course:

can tuna

can sardines

can fruits w/o sugar

can veggies

can tomatoes

can beans

olive oil

avocado oil

flax oil

Paper goods

Nutritional supplies (meds)


Nut/Seed Bread https://nutritionrefined.com/nut-seed-bread/

Nordic Seed Bread & Crackers (also see Sweet Crepes)

Flaxseed Bread (healthy & easy to make) https://nutritionrefined.com/flaxseed-bread/

List https://nutritionrefined.com/category/sides/bread/



(may continue)

URGENT: Coverup at Yad VaShem

 The following is  a letter I wrote to Yad  Vashem.

I encourage all to send similar letters to  Dani Dayan, the new  head of Yad Vashem and spread the word.



My name is Shalom Pollack, licensed tour guide since 1980.

I would like to congratulate you on your new responsibility as head of Yad Vashem.

Needless to say, I have guided numerus visitors to Yad Vashem on many occasions. One of the lesser-known aspects of the Holocaust is the part played by the "Grand Mufti of Jerusalem", Haj Amin el Husseini. His role was successfully  revealed to the public in a clear way in the former museum.

Husseini  was a  general of the SS who raised a divsion of Muslim SS that made sure no Jews escape the journey to the death camps. This is the man that his relative, Yassar Arafat called the"father of the Palestinian people”

The former floor to ceiling photo of the mutually admiring Hitler and Husseini did not need much explanation. For most visitors, this bloody chapter of the Holocaust was a revelation which they appreciated learning about.

In the new Yad Vashem it is gone.

After writing to Yad Vashem, the reply was,” in the new museum, we place a greater emphasis on the victims than on the perpetrators.” I pointed out that just five paces from the now minuscule, well hidden, photo of the Mufti and Himmler (Hitler is gone) is an entire wall of perpetrators ; though German, not Arab.

German sensibilities are not spared but we don't want to upset those of Arabs in the new Yad Vashem?

So much for "not emphasizing the perpetrators”.

I asked five local Yad Vashem guides where the photo of Husseini and Hitler was. They did not know or said that they never discussed it with visitors. It wasn't important, they told me. I finally found the tiny photo in a dark corner after great effort. One might think that Yad Vashem is trying to hide something..?

I understand that the new museum is a "post Oslo" project.

I heard that PLO leader Faisal Husseini ("Oslo was a Trojan Horse") was outraged that his great uncle was  exposed together with his friend Adolf Hitler. To preserve the "peace process", Yad Vashem removed the embarrassing evidence of "Palestinian" collusion with Hitler.

Could it be?

Whether this is a true anecdote or not, I protest the scandalous manipulated narrative instituted by your predecessors. It robs the visitors of an important piece of  the  Holocaust story; a shameful concealment and protection of a murderous participant in the extermination of our people.

If non Jews did this what would we say?

In a time of devastating moral relativism and Holocaust denial, Yad Vashem should be the beacon in the battle for truth about our history and not hiding it.

Mr. Dayan, knowing your background and principles I am certain that you will want to  correct this immediately. I and many, many others eagerly await your response

With respect,

Shalom Pollack


"Jews, Israelis and Arabs”


18 October 2021


USC Law School dean tells students to snitch on classmates who DRINK WATER in violation of covid restrictions

At the University of Southern California School of Law, students are not allowed to hydrate themselves because doing so, according to Dean Andrew T. Guzman, might cause someone to test “positive” for the Wuhan coronavirus (Covid-19).

In a recent email sent out to faculty, staff and students, Guzman explained that students are not allowed to eat or drink indoors at any time. If a student is in need of water, he or she has to go outside, take a drink and “return to class promptly,” Guzman says.

“Everyone must wear a mask at all times while indoors except when alone in a private office,” Guzman barked. “All eating and drinking must take place outdoors.”

“The exception to this rule is limited to instructors, who may briefly hydrate while teaching but must re-mask immediately, as well as employees who are alone in a private office.”

Anyone “identified” as a repeated violator of Guzman’s decree will be “contacted individually,” he further threatened, and “may be subject to sanctions.”

More than 91 percent of USC students and faculty are “fully vaccinated” – do the vaccines not work or something?


Sources for this article include:



(initial investment high, but it will protect your water from rust, poisons and thousands of contaminants, especially if your local water is ‘ify’ during a blackout or lockdown)
I have one and it is great tasting clean water (w/o 90% fluoride)

When There Is No Home Heating . . . A “PRACTICAL HOW TO"

Make preparations now: Federal agency says heating your home this winter is going to cost a LOT more, especially in red states

The Epoch Times adds that officials are already saying massive price increases are coming:

The average heating cost for a U.S. household is forecasted to see a double-digit increase this winter, according to the U.S. Energy Information Administration (EIA) in its October winter fuels outlook.

Retail energy prices are expected to approach “multiyear highs” due to supply and demand changes following the pandemic, as well as a colder winter ahead.

Forecasted cost hikes include propane by 54 percent, heating oil costs by 43 percent, natural gas costs by 30 percent, and electricity costs by 6 percent.

With natural gas consumption projected to rise by 3 percent this winter, households are expected to spend $746 this winter, up from $573 the previous winter.

The natural gas price increases will vary by region this year, but the Midwest is looking at hikes of about 45 percent — the highest in the country — over last year’s rates. In the Northeast, meanwhile, price increases are going to average about 14 percent.

And again, a cynical person might surmise that left-wing market forces are going to punish red Midwestern states more than deep blue Northeastern states.

“Nearly half of all U.S. households use natural gas as the primary source of heating. Households relying on heating oil over winter will spend $1,734 over the winter, relative to $1,212 the previous year,” The Epoch Times reported.

And heating oils and natural gas prices are coming along with hikes at the gas pump, again thanks to Biden: The average price for a gallon of gas this year compared to last year when Trump’s energy independence policies were still in effect are more than than a dollar per gallon higher.

Sources include:



One can do this for more than one room, i.e. kitchen in the a.m. and bedroom in the p.m.
Buy the supplies now when they are still available so you will be prepared



I was searching for any clues that might indicate that there was a sabotaging of the teaching of Chumash and TaNaCH to young students and Talmidim in Yeshivos at some point in the Jewish history of Talmud Torah (causing a disconnect in chronology of our Mesorah).

When we reach the period of the Haskalah, the Enlightenment, 

in the eighteenth and nineteenth centuries, a new justification is introduced for the lack of Tanach study: 

one who studies Tanach risks being swept into Haskalah. 


Excerpts from: THE JEWISH ACTION. This article was featured in the Winter 2018 issue of Jewish Action. https://jewishaction.com/cover-story/why-isnt-tanach-studied-more/

Although we may have assumed otherwise, the neglect of Tanach study is not a recent phenomenon. At least among Ashkenazic Jewry, neglect of Tanach study dates back to the Middle Ages 

[…] The Mishnah (Avot 5:21) sets ages for the various educational levels—five for Scripture, ten for Mishnah, and fifteen for Talmud—but in Ashkenazi lands (France, Germany and Northern Europe) this was rarely implemented. Instead, students were taught the parashah of the week with Rashi—younger students, the earlier sections, and older students, the whole parashah. Those sections of Chumash which are read when there was no cheder in session were never studied. As for the rest of Tanach, students covered at most the earlier books of the Prophets. At the age of eight or nine, students switched to primarily studying Gemara (and Mishnah was omitted almost entirely).1


  1. See Simcha Assaf, Mekorot leToldot haChinuch beYisrael (New York and Jerusalem, 2002), vol. 1, Me’ein Mevo, p. 30-31. Some primary sources on this subject include the Gemara’s cryptic statement, “Keep your children from higayon” (Berachot 28b), which Rashi explains to mean that one should avoid teaching his children too much Tanach. Yet although this is a warning against overemphasizing one section of Torah, this surely does not mean that one should not teach his children Tanach altogether. See also Rashi (Shemot 31:18), citing the Midrash: “Just as a bride bedecks herself with twenty-four ornaments, so must a scholar be thoroughly versed in the twenty-four books of Scripture.” C.f. Tosafot (Bava Batra 113a) and Rabbi Reuven Margolis, HaMikra veHaMesorah, p. 7-9. Another important source is the Gemara (Kiddushin 30a and Avodah Zarah 19b) which requires one to split his learning into three segments, one of Tanach, one of Mishnah and one of Talmud. On these passages, Tosafot cite Rabbeinu Tam who maintains that one can fulfill this obligation through the study of Talmud Bavli alone, since it is made up of all three of these components. See also Bava Metzia 32b and Rashi s.v. v’einah middah.

[…] “The fourteenth-century Spanish philosopher Profiat Duran, who spent time studying in Ashkenaz, wrote about the Ashkenazi attitude toward Tanach study:

“Jewish scholars, even the greatest among them, show great disdain for Biblical studies. It is enough for them to read the weekly portion shenayim mikra v’echad Targum, and still it is possible that if you ask them about a particular verse they will not know where it is. They consider one who spends time doing Biblical studies a fool because the Talmud is our mainstay.”3

The Ashkenazi curriculum’s neglect of Tanach study was lamented by almost all rabbinic authorities who addressed it. The greatest proponent of Ashkenazi educational reform was the Maharal of Prague, who advocated for more systematic study of Chumash, among other reforms, but his proposals achieved only limited success.4 Rabbi Isaiah Horowitz, a successor of the Maharal in the Prague rabbinate, better known as the Shelah Hakadosh, and his family members, continued to argue for the importance of Tanach study. The Shelah’s son, Rabbi Sheftel,  wrote of his experience visiting the Sephardic community of Amsterdam:

“I passed through the Amsterdam community. There I found distinguished men, many of them scholars, and I visited their study halls . . . I saw that the young children learn Scripture from the beginning of Genesis to the end of Deuteronomy, and after that the [rest of] Scripture, and then all the Mishnayot. And when they come of age, they start to study Talmud with the Tosafot. They grow and thrive and produce fruit. And I wept—why cannot this system be followed in this country?”5

Rabbi Avraham, the Shelah’s brother, also wrote passionately about this subject:

“How can we possibly justify ourselves before God if we reject His pride, the Holy Torah, which issued first from His mouth? In my opinion, this obligation is also included in the verse ‘and you shall heed His voice,’ which our Sages interpreted as the voice of the prophets . . . If you do not learn them, know them, and become well-versed in them, how can you heed their voice and fulfill them? And even for one whose only occupation is Torah study—no study in the world is entirely comparable to that of Scripture, that is, to Torah, Prophets and Ketuvim, from start to finish . . . Therefore, there is no valid objection or excuse by which a person can free himself from this obligation . . . They say that a person should divide his time into three equal parts: one third of the day for Scripture, one third for Mishnah and one third for Talmud. Rabbeinu Tam comments that one who has sated himself with Scripture and is thoroughly versed in the twenty-four sacred books . . . need not devote one third of the day to them, for the Babylonian Talmud is permeated with them. But to neglect Scripture [altogether], Heaven forfend that one should entertain such a thought and cast off the yoke of Torah . . .”6

footnotes 3–6: 

3. Ma’aseh Efod (Vienna, 1865), p. 41, translated in Kanarfogel, Jewish Education, p. 85.

4. See Assaf, Me’ein Mevo, p. 32-42.

5. Vavei Ha’Amudim, Amud HaTorah, chap. 5, translated in Leo Levi, Torah Study: A Survey of Classic Sources on Timely Issues (New York, 1990), 216.

6. Hagahot Yesh Nochalin, translated in Levi, Torah Study, p. 205-206

[…] “As Rabbi Shmuel Wosner wrote:

“According to halachah it is obvious that although Rabbi Eliezer said ‘Keep your children from higayon,’ i.e., from studying too much Tanach (Rashi, Berachot 28b), this means too much, but we are obligated [to study] the abundance of fundamentals of Tanach sufficiently. And although the Chatam Sofer (Torat Moshe, Parashat Beshalach) strongly supported the method of learning in which Talmud and Torah Shebe’al Peh are primary, and the fundamentals of Tanach come only afterwards, it is known that our master [the Chatam Sofer] and his great students were tremendously proficient in Tanach, and particularly the great gaon Maharam Schick, as I have reliably received. And my teacher, the great and pious master of all Talmud, Rabbi Shimon HaLevi Zelichover of Lublin, may God avenge his blood, knew the entire Tanach by heart in an astonishing way. What need is there to elaborate about something which is accepted by all gedolei Yisrael? Although some of them hid their knowledge of Tanach and grammar out of concern that this would strengthen the heretics . . . the actual knowledge of this aspect of our holy Torah does not require my haskamah [endorsement].”10

footnote 10. 

Rabbi Shmuel Wosner, Shevet HaLevi 8:207. See also Rabbi Ezekiel Landau, Tzelach, Berachot 28b (Rashi s.v. mehahigayon); Rabbi Tzvi Elimelech of Dinov, Ma’ayan Ganim, chap. 12; Rabbi Moshe Sternbuch, Teshuvot VeHanhagot 2:457.



B”H The Zilberman Method has brought back our earlier Mesorah of teaching the Torah of Moshe MiSinai.

Also Rabbi Kessin has brought up a couple times that the study of Torah done nowadays is fragmented and causing …… (don’t remember his conclusions here) but he did recommend that the study of Mishnayos should be instituted …….. (something to do with chronology).  He has said that the Talmidim are not connecting ….. [I’m floundering a bit here because these thoughts of his were inserted in a few of his videos but not covered more succinctly]

The Zilberman method has children focus exclusively on Tanakh and Mishnah in their younger years, ensuring that they know large portions of both areas by heart before they begin learning Gemara (Talmud) 



[the following are excerpts from https://en.wikipedia.org/wiki/Talmud_Torah for readers’ brevity]

Talmud Torah  schools were created in the Jewish world, both Ashkenazic and Sephardic, as a form of religious school for boys of modest backgrounds, where they were given an elementary education in Hebrew, the scriptures(especially the Torah), and the Talmud (and halakha). This was meant to prepare them for yeshiva or, particularly in the movement's modern form, for Jewish education at a high school level. The Talmud Torah was modeled after the cheder, a traditional form of schooling whose essential elements it incorporated, with changes appropriate to its public form rather than the cheder's private financing through less formal or institutionalized mechanisms, including tuition fees and donations.


The father was traditionally the sole teacher of his children in Jewish history (Deut. xi. 19). The institution known as the bei rav or bet rabban (house of the teacher), or as the bei safra or bet sefer (house of the book), is said to have been originated by Ezra and his Great Assembly, who provided a public school in Jerusalem to secure the education of fatherless boys of the age of sixteen years and upward. But the school system did not develop until Joshua ben Gamla the high priest caused public schools to be opened in every town and hamlet for all children above six or seven years of age (B. B. 21a).

[. . .] The Talmud was a central focus of the education of males from the beginning of Jewish settlement in Europe. Boys generally began studying Talmud somewhere between the ages of 8 and 10 (occasionally earlier), after completing an elementary course in the study of the Torah, generally lasting three years. While most students completed their studies around the age of 14, the most promising students, if they had sufficient financial wherewithal, would go on to study in a yeshiva, sometimes for an extended period. As Jews began to move east in large numbers (starting at the end of the fifteenth century and extending into the early sixteenth), they brought with them the same commitment to the study of the Talmud; it was the central focus of all educational efforts, from the most elementary to the most advanced.

How Talmud was studied in Eastern Europe depended to a considerable degree on where—that is, at what level—it was studied. As one would expect, methods in the elementary school differed significantly from those implemented in the yeshiva. Our information regarding ways in which Talmud was approached in the elementary school, or heder, is drawn from limited sources, such as ideal curricular statements (among them the minutes from 1551 of the society for Talmud Torah in Kraków), critics of the Jewish schooling system throughout the generations, and the memoirs of often disaffected adults, mostly dating from the nineteenth century.

[. . .]

In particular, at the end of the fifteenth century in a number of Bavarian towns, new methods of study that came to be known as pilpul emerged. While the term is found in the Talmud itself, denoting incisive argument, the new methods went beyond the types of incisive argument found in the Talmud to an entirely new way of analyzing and thinking about the Talmud. […] See Natan Note Hannover in his elegy for Polish Jewry after the Khmel’nyts’kyi uprising (gzeyres takh vetat), Yeven metsulah (1653):

This was the order of study in Poland: Each day they learned a halakhah; that is, one page of Gemara with the commentary of Rashi and the Tosafot was called a halakhah. All the sages and students would go to the yeshiva . . . and develop pilpulim one with another until the rosh yeshivah arrived. Everyone would present the difficulties they had discerned in the halakhah, and he would respond to each one. After that, they all fell silent, and the rosh yeshivah would offer his novel insights. After he offered . . . his . . . insights the rosh yeshivah offered a iluk, in which he raised difficult questions regarding . . . [the presence or absence of] abbreviated formulations, or contradictions [between] the Gemara, Rashi, and the Tosafot, and resolve them. But the resolutions also contradicted one another, and thus he would offer a second resolution to a difficulty . . . until the halakhah stood in its clarity.   (Israel Halpern, ed., 1944/45, pp. 83–84)


Most prominent in calling for—and reportedly implementing—new methods in Talmud study was Eliyahu ben Shelomoh Zalman (1720–1797), known as the Gaon of Vilna. The Gaon followed earlier critics of Polish Talmudic scholarship in calling for a more systematic approach to Jewish learning, beginning with the study of Bible and grammar, moving on to the study of the Mishnah and other early texts, and only then embarking on study of the two Talmuds, with special attention devoted to establishing correct texts. For the Gaon, the goal of Talmud study was always both local—to establish the best possible text and to understand the passage under discussion as fully as possible—and global: to see the passage as part of the larger document in which it was embedded, and perhaps even more, to see how it fit into the seamless world of oral Torah in its entirety. Such an approach could never be satisfied with the wholly local approach of the pilpulists, nor could it accept the limited range of texts (parts of the orders of Nezikin and Nashim in the Babylonian Talmud) that made up the standard curriculum of Polish yeshivas (and of most yeshivas throughout the Jewish world since early medieval times).

Also critical in transforming Talmud study in the eighteenth century was Aryeh Leib Gintsburg (1695/96–1785) of Minsk, Volozhin, and, later, Metz. Although in his yeshiva he frequently engaged in pilpul with the students, when he came to write his classic work, Sha’agat Aryeh, he explained that he did not include any of his pilpulim because “it is all vanity and of evil spirit.” In his published work, he embraced a more global method of studying Talmud, in which it was deemed unacceptable to try to understand any given passage without recourse to all relevant material, wherever it was to be found.



 . . . AND WHY?


A very interesting article was written about The ZILBERMAN METHOD OF TORAH LEARNING: including TANACH and YISHUV HAARETZ. (the article should be available next week on their website, under https://hamodia.com/frominyan/ )

In the beginning of the 1980s, after having had limited success with incorporating his teaching style in existing institutions, Zilberman founded, with the help of his sons, Yeshivat Aderet Eliyahu, in the northern part of the Jewish Quarter of Jerusalem. The school, also known as "Zilberman's Cheder", adopted its founder's method, and became an inspiration for many of his students, who later branched out all over the country founding schools with the same teaching approach.[1]

The Zilberman Method was not a new innovation, but rather a return to an ancient form of Torah study elucidated in the Mishna and Talmud, and favoured by both the Maharal and the Vilna Gaon. In Pirkei Avos 5 it states, "A 5-year-old [learns] the Torah, a ten-year old [learns] the Mishna, a 15-year-old [learns] the Talmud." In Shabbat 63a it states, "A man should recite, and only later expound." This is in contrast to standard procedure in the Torah world, where intense scrutiny of the text at a relatively young age is favoured over the covering and committing to memory of vast amounts of material. Zilberman also instituted that school sessions be continued on Shabbat and Jewish holidays, albeit at a reduced schedule.[1]

Zilberman's life work was favoured by Shlomo Zalman Auerbach and the Tchebiner Rav.[1]

Zilberman kept the practice of donning his tefilin all day, and so encouraged his students. In normative practice, the tefilin are removed after Shacharit.

Zilberman was one of the first rabbis to promote the usage of tekhelet, and encouraged his students and family to make use of the dye in their tzitzit.[2] He encouraged his students to get married young, based upon a teaching in Pirkei Avot Chapter 5. [wikipedia]

The Zilberman Method draws upon traditional teaching methods as outlined by Chazal and championed by Judah Loew ben Bezalel and the Vilna Gaon. The Mishnah and the Talmud set forth halakhic guidelines for teaching Torah to children. These guidelines include the ages at which texts should be studied: "Five years old [is the age to begin studying] Scripture; a ten year-old [learns] the Mishnah; a thirteen year-old for the mitzvot ([obligation of the] commandments); a fifteen year-old [for the study] of Talmud…";[3] the times of study (including Shabbat for children; Hachazan roeh heichan tinokot korin – the chazzan observes [on Shabbat] where [in the text] the children are reading)[4] and the manner of teaching (safi lei k’tura –stuffing the children like oxen;[5] ligmar inish v’hadar lisbor –read the text and then explain it.[6]

The Zilberman method has children focus exclusively on Tanakh and Mishnah in their younger years, ensuring that they know large portions of both areas by heart before they begin learning Gemara (Talmud). Indeed, graduates of such schools tend to have impressive fluency in these areas. Two key elements in Zilberman’s methodology, however, must be singled out: chazarah (review) and student participation.

In the Zilberman-styled school, a new text of Chumash (Scripture) is introduced in the following manner. On Monday and Tuesday, the teacher chants the text with the tropp (ta’amei ha’mikra) and the students immediately imitate him. This is repeated several times until the students are able to read the text independently. Then the teacher introduces the translation/explanation of the text and invites students to participate in the process. New words typically need to be translated only once; subsequently, students are encouraged to call out the translation on their own. All translations are strictly literal. If the translation does not automatically yield a comprehensible meaning, the students are invited to try to find one. The class spends the rest of the week reviewing the material. Each pasuk is reviewed with the tropp at least twenty-four times.[7] Adjustments are made for each grade level.


Proponents of the Zilberman Method argue that it is not a new innovation, but rather a return to an ancient form of Torah study elucidated in the Mishna and Talmud, and favoured by both the Maharal and the Vilna Gaon.

Zilberman found the existing Jerusalem heders' curriculum not suitable for his own children, so he began to teach them at home according to his method.[9] In the beginning of the 1980s, after years of limited success with incorporating his teaching style in existing institutions, Zilberman founded, with the help of his sons, a school in the northern part of the Jewish Quarter of Jerusalem.[8]The school, Yeshivat Aderet Eliyahu – also known as "Zilberman's Cheder" – adopted its founder's method, and became an inspiration for many of his students, who later branched out all over Israel founding schools with the same teaching approach.[8]


Yitzchok Shlomo Zilberman (Hebrew: יצחק שלמה זילברמן; 30 April 1929 – 13 March 2001) was an Israeli Haredi rabbi and educator, pioneer of the Zilberman Method of Torah study. He founded Yeshivat Aderet Eliyahu, part of a community that follows the path of the Vilna Gaon

Yitzchok Shlomo Zilberman was born in Berlin, Germany to Rabbi Dr. Avraham Moshe Zilberman, translator of the Tanakh into German, and Rivka, née Levy. His mother died when he was 3 years old, and he was raised by his father.[1] In 1934, in response to the coming to power of Adolf Hitler, Zilberman escaped with his father, brother, and sister to England.[1]

In 1939, after his father died, Zilberman caught the last boat leaving England for Palestinebefore the war halted sea traffic, and he made aliyah. He went to live with his uncle Yaakov Levy in Rehavia, Jerusalem, the director of the labor ward at Bikur Cholim Hospital. He studied at the Horev Yeshiva, and continued his education at Kol Torah under the watchful eye of Rabbi Dr. Yechiel Michel Schlesinger. He later went on to study in the Mir Yeshiva.[1]

Lacking the guidance of a father figure, Zilberman struggled in his youth to find an appropriate spiritual path within Orthodox Judaism to which he could relate. He first experimented with Hasidic Judaism, in particular Chabad and Breslov, before eventually adopting the stance of the Perushim of the Sha'arei Hesed neighbourhood, followers of the Vilna Gaon


17 October 2021

Rabbi Kessin: The Structure of the Neshama – Voilà UPDATE


In case you missed it, I just finished listening to this shiur a SECOND time.

UPDATE:  THIS IS MONUMENTAL:  Rabbi Kessin begins with Adam and explains his neshoma, and then goes on to list how Adam’s neshoma divided into the sefiros, and then from there we connect to the 70 subs of each sefira, and from there on down to the 70 neshomas that make up the 70 nations, and still further along we have the Sefardim and the Ashkenazim  (and as they say, voilà) we greet Mashiach!


 About Avraham Avinu and all his generations (that’s us):

Abraham's Oak in 1912 (wikipedia)

G–D appeared to him at the Oaks of Mamre while he was sitting at the entrance to his tent in the heat of the day. He looked up and saw that there were three men standing a short distance from him. Seeing them, he ran toward them from the entrance of the tent, and bowed down to the ground. (Bereishis 18:1-2)

Avraham interrupted a mitzvah between him and G–D to take care of a mitzvah between him and who he thought was his fellow man. The rabbis learn from this that it is better to be like G–D than to talk with Him

After all, Creation itself was a tremendous act of chesed. G–D is perfect beyond human understanding. By definition, He lacks nothing, so there is nothing our existence can ever give to Him that He didn’t already have before, no matter how righteous we become. He made creation completely for us, completely for our benefit.

Which benefit? 

The benefit of being like G–D. 

Man was created b’tzelem Elokim to make it clear that we are here to be like G–D. Talking with G–D is an unparalleled pleasure, but being like G–D is unparalleled fulfillment, of a person and of Creation. When a person talks with G–D, G–D is still outside of them. When a person acts like G–D, they bring G–D into them, fulfilling the verse: 

Let them make Me a sanctuary, so I can dwell within them . . . (Shemos 24:1)

Rabbi Pinchas Winston shlit”a

(from “The Big Picture: Thirty-six Sessions to Intellectual and Spiritual Clarity”

The Oak of Mamre in 2008, before collapsing in 2019 [wikipedia commons]

Coloured postcard of "Abraham's oak", by Karimeh Abbud, circa 1925 [wikipedia commons]