Uncategorized
Parshat Miketz: How Outside the Box Thinking Can Lead to Salvation
A Torah scroll. Photo: RabbiSacks.org.
“Experts are often wrong — but rarely in doubt.” On the evening of October 15, 1987, Michael Fish went on BBC television to do what he had done reliably for years: give the weather forecast.
Before signing off, he added a few words of reassurance. Earlier that day, he told viewers, a woman had rung the BBC saying she had heard there was a hurricane on the way. “Well, if you’re watching,” Fish said with calm authority, “don’t worry, there isn’t.”
A few hours later, the Great Storm of 1987 tore through southern England, with winds exceeding 120 miles an hour. Eighteen people were killed. Fifteen million trees were uprooted. Roofs disappeared, power lines collapsed, and entire landscapes were altered overnight.
It was the Jewish festival of Shemini Atzeret, marking the end of Sukkot, and hundreds of sukkahs were caught up in the chaos, blown down and destroyed.
In the town of Sevenoaks, Kent, six of the seven famous oak trees that gave the place its name were ripped out of the ground. The town, it should be noted, was not subsequently renamed Oneoak. Instead, with its identity so closely tied to multiple oaks, Sevenoaks replanted seven new ones — so that today, Sevenoaks actually has eight oak trees.
Michael Fish, it is also worth noting, kept his job.
The financial crash of 2008 followed a similar script. For years beforehand, economists, regulators, and financial institutions spoke confidently about risk being “priced in” and markets being fundamentally sound. Complex models reassured everyone that the system was stable, even resilient.
And then, almost overnight, it wasn’t. Banks collapsed, markets froze, pensions evaporated, and ordinary people paid a terrible price.
In the countless Congressional hearings and post-mortems that followed, an uncomfortable truth emerged: the warning signs had been visible for some time. Housing prices had become detached from reality. Subprime mortgages were being packaged into investment products that were anything but safe. Leverage was out of control, and incentives rewarded recklessness rather than restraint.
But the prevailing assumptions were so entrenched that few within the system were willing — or able — to see where the patterns were leading.
Closer to home, and far more devastating, was October 7, 2023. Israel’s intelligence agencies and the IDF are widely regarded as among the most sophisticated military and intelligence establishments in the world, staffed by brilliant analysts with unparalleled access to data, surveillance, and human intelligence.
And yet, the attack — which resulted in wholesale slaughter, rape, destruction, and kidnappings — came as a profound shock.
In the weeks and months that followed, it emerged that Hamas’ preparations had not been invisible. There were signals: training exercises, intercepted communications, and anomalies that, in retrospect, now seem glaring.
But they were filtered through assumptions about deterrence, capability, and intent — assumptions that dulled their significance. The unthinkable was discounted precisely because it was unthinkable.
What links all these failures — and many others throughout history — is not a lack of information, talent, or effort. In each case, the data existed, the signs were there, and the patterns were discernible.
What was missing was not expertise, but the ability to step back from the details, challenge prevailing assumptions, and recognize what the information was really pointing toward. The experts were using familiar methods to analyze the evidence, but no one was assembling the full picture.
And this is precisely the failure that lies at the heart of the opening section of Parshat Miketz. Pharaoh is disturbed by two vivid dreams and acts as any leader facing uncertainty would: he calls on his ancient think tank of experts.
Egypt’s seasoned magicians and dream interpreters are brought before him, a group akin to today’s specialized advisory committees, with a long track record of success, grounded in a deep familiarity with the symbolic language of dreams. According to the Midrash, they do not sit in baffled silence but offer interpretations that are clever, confident, and internally coherent. And yet, for all their sophistication, they fail to satisfy Pharaoh.
Pharaoh’s dreams themselves are not especially obscure. In the first, he sees seven healthy, well-fed cows emerge from the Nile, only to be swallowed whole by seven gaunt, famished cows that remain just as emaciated after consuming them. In the second, seven full, robust ears of grain are consumed by seven thin, scorched ears–and once again, the weaker do not benefit from swallowing the stronger.
The imagery is unsettling but not incomprehensible, and the parallels between the two dreams are obvious. The experts in Pharaoh’s court duly get to work, analyzing the symbols and offering a range of plausible explanations. But for all their ingenuity and proficiency, they fail to grasp what Pharaoh senses instinctively: these dreams are not puzzles to be decoded, but warnings demanding a response.
So who will decode the dreams? At that moment, Pharaoh’s chief butler remembers that his own dream–and that of the royal baker–had been interpreted some two years earlier by a young Hebrew slave when they were all together in prison. “Get Joseph,” he tells Pharaoh.
Joseph is hastily summoned, shaved, and brought before the king. But why would Joseph have an edge over the experts? What was his secret? The Torah never spells it out explicitly, but the answer is not difficult to discern.
Joseph succeeds where the experts fail because he approaches the dreams in an entirely different way. The magicians of Egypt focus on the imagery, on what each cow or ear of grain might symbolize.
Joseph steps back and looks for structure. He notices that the dream is repeated, which tells him it is certain. He sees the symmetry of seven followed by seven, and abundance followed by collapse. Most importantly, he recognizes urgency.
This is not so much dream interpretation as it is pattern recognition. And clearly Joseph is not interested in impressing Pharaoh with his brilliance; he is far more interested in preparing Egypt for what is about to come.
A striking insight offered by the Izhbitzer Rebbe, Rav Mordechai Yosef Leiner, sharpens this point even further. Repetition, he explains, signals that events have already moved from possibility to determination. When something appears just once, it remains fluid, subject to change and human choice. But when it happens twice, the process is already in motion.
That is why Joseph tells Pharaoh that the matter has been firmly decided by God and is imminent. The dreams are not symbolic riddles; they are revelations of a reality already unfolding. Egypt no longer has the luxury of asking what the dreams mean. The only meaningful question left is how to respond.
So many modern experts, for all their intelligence and sophistication, end up resembling the soothsayers of ancient Egypt more than Joseph. They are not foolish, and they are not careless. But they are trained to work within established frameworks, to refine existing models, and to interpret data in ways that confirm prevailing assumptions. When reality begins to shift, those habits become liabilities.
Joseph represents a different kind of wisdom. He is willing to question the framework itself, to notice when repetition signals momentum, and to understand that clarity imposes responsibility. The challenge Miketz leaves us with is not whether we respect expertise, but whether we are prepared to move beyond it — to step back, see the pattern, and act before the storm is already upon us.
The author is a rabbi in Beverly Hills, California.
Uncategorized
A Chabad Jew was stabbed in NYC. He returned the next day to continue wrapping tefillin.
(JTA) — Less than 24 hours after he was stabbed in midtown Manhattan, Yosef, a Chabad-Lubavitch man from Crown Heights, was back on the same street where he’d been assaulted, popping into Diamond District businesses as usual to help employees wrap tefillin.
Yosef, 26, who did not share his last name to maintain his privacy, told the Jewish Telegraphic Agency that he was back on 47th Street on Thursday afternoon, the day after the stabbing, without missing a beat in his Monday-through-Thursday rounds even as police investigate the incident as a possible hate crime.
A number of the people he visited pieced together that the widely circulated footage of a man being stabbed the previous night was of him.
“They were in shock. They were obviously scared for me,” said Yosef, who has been wrapping tefillin and distributing Shabbat candles to Jewish Diamond District employees for about three years. He started that routine when his father, a Chabad Jew who works in the jewelry business, realized he needed his son’s help to handle the demand for those acts. Yosef told Chabad.org that he was “still shaken” by the attack a day later.
Still, he told JTA, “We can’t allow some hate to stop us.”
Yosef said he felt it was important to communicate that message because “we need more mitzvahs in the world, we need more light in the world.”
Yosef was taken to Bellevue Hospital on Wednesday evening around 6 p.m., where medical staff assessed that he had no internal bleeding and would not need stitches. No arrests have been made, but the assailant has been described as a woman in her 40s.
The attack has renewed concerns about security that have faced Chabad adherents and institutions, which often host public events and maintain a visible street presence. But the threat didn’t diminish their presence in midtown Manhattan on Friday.
Multiple Chabad men stood under a bright yellow tent on the sidewalk wrapping tefillin for a steady stream of workers in the heavily Jewish Diamond District.
“The Rebbe says that the way to defeat darkness is only through the addition of light,” said Shmuel Cohen, who was handing out small photographs of the movement’s late leader, the Lubavitcher Rebbe Menachem Mendel Schneerson.
Cohen told JTA that he had not heard about the attack that took place just down the block two days earlier, though his partner under the sidewalk tent had. Cohen said that the best way to respond is through “the observance of Torah and mitzvot without being ashamed of our Judaism but presenting it to everyone.”
Also on Friday, Chabad officials met with New York Police Department representatives for their annual meeting about security ahead of Chabad’s international conference in Crown Heights, the Brooklyn neighborhood where the movement is headquartered. The conference begins on Nov. 5.
Chabad has been targeted in multiple high-profile attacks in the past year, including the deadly Bondi Beach shooting in Australia in December. The following month, a man rammed a car into the doors of the Chabad-Lubavitch headquarters in Brooklyn, raising further questions over how the movement should balance its commitment to making its events accessible with security.
Meanwhile, Jews have been targeted in more than half of hate crimes committed in New York City in 2026, despite making up about 12% of the city’s population.
“Security is our top priority. Our goal is to provide an environment where every participant feels safe and can fully experience the purpose and spirit of the gathering,” said Rabbi Mendy Kotlarsky, a top organizer of the upcoming conference.
In the wake of the attack, Yosef said he is not concerned about going out in public as a visibly Jewish person and doesn’t plan to change how he approaches the world.
“I was wearing the same clothes on Tuesday and Wednesday and Thursday,” he said. “I didn’t change my routine.”
This article originally appeared on JTA.org.
The post A Chabad Jew was stabbed in NYC. He returned the next day to continue wrapping tefillin. appeared first on The Forward.
Uncategorized
They met on a Birthright trip then married. Now this American Israeli couple’s internet fame has turned to infamy.
Ethan and Hila Klein first met at Yad Vashem — Israel’s Holocaust museum — in 2007, a meet-cute they recounted, giggling, years later for their millions of YouTube followers.
“I think I went up to her and said something like, ‘They had it coming, don’t you think?’” said Ethan, known for his edgy humor and infamous internet trends, including Vape Nation and Papa Bless. “No I didn’t say that. I wonder if you would have laughed though.”
They were on a Birthright trip, Ethan an American and Hila an Israeli soldier on leave to join the group. Soon after the trip ended, Ethan moved to Israel to be with Hila, and the two began making videos under the name H3H3 Productions (the H for Hila and the 3 standing in as an E for Ethan). They married, moved to America, and started a popular podcast.
A Jewish love story, until Thursday, when Hila, now mother to their three children, accused Ethan publicly of having a months-long affair.
“The betrayal I feel is immeasurable,” Hila said in an Instagram post. “My only family on this side of the world. How do I even begin to make sense of this?”
Ethan reposted her statement.
Their podcast is run by a handful of crew members who often chime in and participate in various skits and bits. The crew also shared a statement saying they stand with Hila and refuse to work with Ethan, though they added they don’t know what this will mean for the future of the show.
A couple roiled by Oct. 7
The left-leaning, secular couple’s videos and podcasts focused primarily on pop culture, internet drama and general politics, not Jewish or Israeli issues.
Both Ethan and Hila would make statements sometimes when tensions in Israel flared, and they would occasionally speak out against IDF actions that upset them.
In 2021, Ethan started a podcast with political commenter Hasan Piker, a controversial left-wing influencer, called Leftovers, a nod to their leftist politics.
Then came Oct. 7.
Ethan, an American Israeli dual citizen like Hila, was horrified by the attacks but quick to call the IDF genocidal in the aftermath. In their first episode together after Oct. 7, Ethan and Piker said the show would continue through their disagreements. The episode was tense, and it was their last.
As Piker’s rhetoric on Israel intensified and became at times antisemitic, the two began a nasty internet feud, culminating in a nearly five-hour livestreamed debate.
Piker posted about the news of the affair on X, sharing a video of Ethan and expressing disgust for men who cheat.
“Now this is a high caliber man [with] good morals,” Piker said sarcastically. He also posted “Judge me by my enemies” after sharing Hila’s statement.
Hila, who owns a makeup and clothing company, increasingly came under scrutiny by Piker and others after Oct. 7 for her service in the IDF. Artists refused to work with her. One model she hired publicly disavowed her after finding out she was Israeli.
The couple was harassed, sometimes online, sometimes in-person, as they attempted to take what they viewed as a nuanced stance in the aftermath of Hamas’ attack on Israel and the ensuing war in Gaza. The united front seemed to fortify their relationship, as Ethan, ever outspoken, routinely came to his wife’s defense.
Their show lost thousands of subscribers, but loyal fans stuck with them — fans who now say they are gutted and confused by the news of the affair. Many in disbelief noted that Ethan had Hila’s face tattooed on his arm less than two years ago as a surprise for her.
“The greatest thing a man can do for his children is to love their mother,” says the quote surrounding the tattoo.
The Forward attempted to contact the Kleins through their work emails and did not immediately hear back.
The post They met on a Birthright trip then married. Now this American Israeli couple’s internet fame has turned to infamy. appeared first on The Forward.
Uncategorized
These Jewish college students have some ‘nonnegotiables’ for El-Sayed
At the University of Michigan, first-year student Robert Kashan, 18, and sophomore Jacob Reich, 19, sat behind a large blue sign. “Some things are nonnegotiable,” it declared in all caps.
The sign laid out their requirements for any candidate seeking their support: a commitment to Jewish safety, “including for Zionist Jews,” and supporting Jewish statehood in Israel, among other positions.
“Zionism is a legitimate part of the Democratic coalition, and a lot of us are feeling less represented by the Democratic Party,” Kashan told the Forward.
The students are part of a broader “Nonnegotiable” movement in Michigan, a coalition of Jewish Democrats who are spelling out their dealbreakers for candidates ahead of the Senate election between Democratic nominee Abdul El-Sayed and Republican nominee Mike Rogers.
The movement has attracted national attention, with hundreds of rabbis across 34 states signing on to the “Nonnegotiable” demands. Meanwhile, about 20 students at the University of Michigan have publicly signed, while hundreds more offered support anonymously, according to Reich.
The “Nonnegotiable” supporters aren’t saying whom they’ll vote for if their concerns aren’t addressed — or whether they’ll vote at all. But they are pushing back against the assumption that Jewish voters will, as the saying goes, “vote blue no matter who,” urging El-Sayed to engage with their demands if he hopes to earn their support.
That’s in contrast with two other Jewish political camps, including a group called Michigan Jews for Democracy that endorsed El-Sayed. Their petition, which has garnered almost 1,000 signatures, notes that some signatories hold reservations about El-Sayed but are voting for him nonetheless as a check on President Trump.
“We understand that a vote is not a valentine; it’s a strategic chess move,” the petition reads.
A competing petition, dubbed “Michigan Jews Against Extremism,” has drawn hundreds of signatures from Michigan Jews who plan to vote for Rogers. That petition similarly emphasizes that Rogers voters may still have reservations about the candidate: “Our vote for Mike Rogers does not require that we agree with him on every issue or that we support President Trump,” it reads.
“Nonnegotiable,” meanwhile, rejects the idea that Jewish voters would have to choose between Zionist and Democratic values. Some have criticized the nonnegotiable movement for ignoring the reality of the electoral choice at hand. Others have called it “a veiled attempt to excuse the actions of Jewish Democrats who want to feel validated about voting for Mike Rogers.”
But Kashan and Reich, who met at Hillel and plan to major in political science, said the “Nonnegotiable” movement was the only way they could see themselves engaging in the election, as they felt increasingly pulled between their identities as Democrats and as Jews.
Some Michigan Jews have expressed alarm at El-Sayed’s questioning of whether Israel should exist as a Jewish state and his decision to campaign alongside controversial Twitch streamer Hasan Piker, who has been accused of antisemitic rhetoric. Rogers, who Trump has endorsed, earlier this week called El-Sayed “anti-Jew.”
In a letter to Michigan Jews, El-Sayed has vowed to “stand up against antisemitism and take the threat of violence against our Jewish community incredibly seriously.” He has also hired a Jewish liaison in the final weeks leading up to the election.
This will be the first election when Kashan, who just turned 18, is eligible to vote, and Reich’s first national election after voting in a local primary in his hometown of Palo Alto, California. For both, voting Democratic in their first major election had once seemed like a given.
“I’m a Jewish Democrat, and I want Democrats to take the Senate,” Reich said. “I want to vote for a Democrat in my own state.”
They’re still holding out hope that will happen — and that, with less than two weeks until the Nov. 3 election, El-Sayed will sign on to their petition.
And if he doesn’t? Neither student is ready to say.
The post These Jewish college students have some ‘nonnegotiables’ for El-Sayed appeared first on The Forward.
