Texas High School Proposes Adding Academics To Its Football Program

TOMBALL, TX — Signaling a dramatic shift in focus from its longstanding tradition, a local high school proposed adding academics to its football program.

Tomball High School, long known for its commitment to excellence in all things football, launched an exploratory committee to look into the possibility of adding subjects of educational study and an official curriculum to its sports program.

"It might add a little something on the side," said school administrator Sheldon Harfield. "With our student body and faculty focused so intently on upholding the high standard of football we've come to expect, they could benefit from having another outlet to enrich their experience. Creating an academic program as an extra activity could be a fun, supplemental thing for the kids. Sure, academics might not be something any of them use later in life like football, but it can still be rewarding."

Not everyone was excited by the proposal, however. "It'll just distract all the kids from what high school is supposed to be all about," said Head Coach Kal Farmer. "We've built a culture here at the school that prioritizes winning football games above all else. It's something the whole town is on board with. If you add all these classes and expect students to be learning 'math' and 'science' and whatnot… it just ends up cutting into the time they could be devoting to football. I don't like it."

At publishing time, the school had announced that only players who have received passing grades for their performances on the football field would be eligible to participate in academics.

‘I’m Worried The Kids Are Addicted To Technology,’ Says Mother Who Updates WhatsApp Status 137 Times A Day

MONSEY, NY — Local mother Gitty Morgenstern, who sources confirmed updates her WhatsApp Status an average of 137 times each day, shared her deep concerns on a "Frum Women’s Wellness" group that the younger generation might be losing themselves to their devices.

"I check my children’s Statuses every ten minutes and reply to every single one of their photos, and I really think they might be addicted," Gitty posted to a group of 256 women. "What should I do? It’s a mother’s worst nightmare. Also, look at this beautiful vort I found about inner peace, superimposed over a picture of a sunset and some sourdough bread."

Technology addiction has become a top priority for many local parents, particularly for those who are chronically on "The Group" and have read dozens of forwarded articles about the dangers of the internet. Gitty, with her ample experience being "active" online from the moment she finishes Modeh Ani until she puts her phone on the charger at 1 AM, said she knows a nebach situation when she sees one.

"My oldest daughter actually posted three different pictures of her kids' Chanukah play this week," Gitty went on to say in one of 20 different voice notes she sent to her sisters' chat. "I think she might really have a problem. She’s losing the ability to just live in the moment. It’s so sad to see."

When one of the other women in the "Tehillim & Tips" group gently pointed out that Gitty had just posted a 40-part Status slide featuring every single course of the sheva brachos she attended last night, Gitty immediately blocked her and removed her from the Tehillim list.

At publishing time, Gitty Morgenstern shared a screenshot on her Status showing that she had a good, long, meaningful heart-to-heart with her children about the importance of disconnecting, which took place entirely within the "Morgenstern Mishpacha" WhatsApp group.

Forgiveness Heals

In recent psychological literature, forgiveness is often dissected into narrow categories, such as "decisional forgiveness" and "emotional forgiveness" (Song et al., 2025). These terms suggest that a person can forgive simply by changing their thoughts—committing to be merciful—or by shifting their feelings to experience compassion toward the one who hurt them. From this perspective, forgiveness is an internal, solitary process that can be completed entirely within the mind or heart.

However, from the perspective of Torah Hashkafa and a true understanding of Middos (character traits), this "reductionist" view is incomplete. It risks turning a profound act of Chessed (kindness) into a mere exercise in self-help.

Moving Beyond the "Self"

The danger of reducing Mechilah to just thoughts and feelings is that it becomes entirely self-centered. If a person "decides" to forgive just to stop feeling angry, the focus remains on their own comfort. While letting go of a grudge is a mitzvah (Lo Tikom V’lo Titor), the full expression of forgiveness as a moral virtue requires more than just "feeling better."

As the Rambam and other Baalei Mussar explain, a moral virtue is not just a feeling; it is an action. If someone decides to forgive a friend but continues to ignore them or refuses to act with kindness when the opportunity arises, the forgiveness remains hollow. It is "incomplete" because true Middos require us to extend goodness toward others—even toward those who may have treated us unfairly.

Forgiveness as an Act of Chessed

A more complete definition of forgiveness defines true forgiveness as a "will to be good, as an end in and of itself, to the one who acted badly." This includes:

A Cognitive Shift: Recognizing the "Tzelem Elokim" (Divine Image) in the other person, despite their failures.

An Emotional Softening: Moving away from resentment.

A Behavioral Transformation: Acting with goodness toward that person.

This holistic approach transforms forgiveness from a private psychological tool into a way of bringing Kedusha and beauty into the world. When we choose to show mercy rather than cutting people off, we emulate the Middos of Hakadosh Baruch Hu, who is "Erech Appayim" (slow to anger) and "Rav Chessed" (abundant in kindness).

The Beauty of Second Chances

When we view forgiveness as an outward action—not just an inward feeling—it has the power to heal broken relationships and create "second chances." It also acts as a safeguard for our other relationships. Often, when we harbor unresolved anger toward one person, that frustration "tumbles onto" innocent people in our lives—our spouses, children, or friends. By fully processing forgiveness and acting with kindness, we stop this displacement of anger and create a more peaceful, Shalom-filled environment.

Practicing Forgiveness Indirectly

What if the person who hurt you is no longer in your life, or perhaps has passed away? The behavioral component of forgiveness can still be expressed. One can speak a favorable word about the person to others or give Tzedakah in their merit. By doing a concrete act of goodness in relation to that person, you transition your internal decision into a tangible act of Middos, elevating both your own soul and the world around you.

The Science of the Soul

The science of "forgiveness therapy" confirms what our tradition has long taught: a complete approach to forgiveness—encompassing thought, heart, and action—has profound healing power. Studies (Freedman & Enright, 1996; Yu et al., 2021) show that this full expression of forgiveness significantly reduces clinical levels of anxiety, anger, and depression.

In summary, we must be careful not to settle for a "lite" version of forgiveness that only serves the self. By embracing the totality of forgiveness—recognizing the inherent worth of others and acting with Chessed—we do more than just heal our own hearts; we become partners in bringing more beauty, mercy, and Shalom into the world.

Does the Discovery of the "Altalena" Resurface the Risk of Civil War?

This week, the world was informed of a haunting discovery: using an advanced survey vessel equipped with cutting-edge scanning sensors and innovative underwater mapping, the remains of the infamous ship Altalena were found intact. Resting half a kilometer deep in the Mediterranean, west of the Israeli coast, the ship remains a silent witness to a foundational tragedy.

It was here, in the early days of the State, that 19 Jews were killed at the hands of their brothers-in-arms—the ideological forefathers of those modern descendants who today wave the flags of "democracy" and "tolerance" as little more than empty lip service.

The young State of Israel was then barely a month old, embroiled in a desperate existential war against five Arab armies. During a fragile ceasefire, David Ben-Gurion—seeking absolute control—gave the order to fire upon the ship. In his journals, he framed this as a necessity of "state sovereignty," labeling the Irgun’s attempt to bring in weapons as a threat to the regime.

My revered father, may he live long, still carries that wound in his heart. A seventeen-year-old youth at the time, his voice still trembles when he recalls that horrific night:

"I heard the echoes of gunfire. Whispers of something terrible spread through the streets. I ran with all my might to the Tel Aviv beach. The sight burned into my memory: fire and smoke billowing from the ship, and the 'flower of our youth' leaping into the stormy waves to save their lives—only to be shot in cold blood by the Haganah as they struggled in the water."

The chilling sight of Jews shooting fellow Jews on the shores of Tel Aviv ignited a fear that the nascent State would collapse before it had truly begun.

From the Bleeding Cradle: Begin’s Heroic Restraint

The event left a deep fracture—a burning sense of betrayal among the supporters of the Irgun and its commander, Menachem Begin. They watched through tears as their comrades, many of them Holocaust survivors who had just escaped the European inferno to fight for their homeland, were slaughtered.

From within that bleeding cradle, Begin’s voice rose over the radio in a cry that would define Jewish leadership for generations: "Milchemet Achim (Brotherly War) – Never!" This supreme act of restraint prevented a total bloodbath. Conversely, the Mapai leadership justified the shooting as a necessary step to subdue "the porshim" (breakaways), a justification that reflected the totalistic, Soviet-inspired mindset from which their ideology grew.

How the Liberation of Jerusalem Was Delayed

On the deck of the Altalena were 1,000 rifles and five million rounds of ammunition—existential weaponry desperately needed for the battle over Jerusalem. Those who sought to establish the "State of Tel Aviv" preferred to sink their ideological rivals, even if it meant sinking the arms and the fighters destined to liberate our holy city.

Ben-Gurion, an admirer of the heretical Baruch Spinoza, sought to root the State in a philosophy where nature and G-d are one, effectively pushing the Creator into a corner to free the "new Jew" from the yoke of Torah and the Commandment "Thou Shalt Not Murder."

Jewish history teaches that kitrug (prosecution) and internal dissension delay the Geulah. Just as the sin of the Spies delayed our entry into the Land by 40 years, the Altalena massacre delayed the liberation of Jerusalem. It took another 19 years and the supernatural miracles of the Six-Day War to finally hear the declaration: "The Temple Mount is in our hands."

Is There a Difference Between Then and Now?

Much water has flowed through the Mediterranean since it was mingled with the blood of martyrs. The aura of Socialist Zionism has dissolved. The masses of Klal Yisrael have rejected that path and are returning to their roots. As the Torah promises: "In the end of days, you will return to Hashem your G-d and obey His voice" (Devarim 4:30).

According to a hidden Tzaddik, following the tragedy of October 7th, the Almighty is protecting His children and will not allow a civil war to ignite. Despite the efforts of the Erev Rav to sow destruction, we see a lack of actual loss of life in these internal squabbles—a sign of Rachamei Shamayim.

Why We Must Not Be Paralyzed by Threats

Many on the Right still take pride in Begin’s restraint. However, there is a fundamental difference between 1948 and today. In those days, the Left—though aggressive—represented the majority. Begin understood that he had to work patiently to shift public consciousness.

Today, the situation is reversed. Those who disparage our heritage are light-years away from being a majority. The young Jew in Israel today thirsts for identity, Torah, and a connection to the Creator. The secular minority no longer represents the people, and they have no right to speak in our name.

Threats of "civil war" should no longer paralyze us. The restraint of the Altalena cannot be used as a model for surrender to ideological heirs who seek to impose a minority opinion on a nation. When the judicial system, the Attorney General, and the Military Advocate General place themselves above the law and the will of the people—as seen in the disgraceful "Sde Teiman" blood libel—we must stand firm.

The Law of "Measure for Measure"

The Torah teaches us that the world operates with exact precision (Middah K’negged Middah).

The Act: Yitzchak Rabin was among the commanders who fired upon his brothers at the Tel Aviv shore.

The Result: Decades later, the one who ordered the shedding of his brothers' blood was himself assassinated by a fellow Jew.

This serves as an eternal warning: the fire of violence one directs at his brother ultimately returns to strike him.

A Torah-Based Security Mindset

We must shift away from the "feebleness is strength" mindset. The attempt to show "humanism" by endangering our soldiers for "uninvolved civilians" is a contradiction of Torah values that leads only to disaster. The Middle East views such mercy as weakness.

The Torah commands zero mercy against a cruel enemy. We must impose a full siege—without humanitarian aid, fuel, or electricity—until the enemy is subdued. We must act with pride, without fear of the Court in The Hague, knowing that the world always respects the victor.

The Dawn of Redemption

We are in the midst of the prophecies of the End of Days. The alignment of the nations against us is the groundwork for the War of Gog and Magog. But Israel need not fear: "Their Redeemer is strong, Hashem Tzva-os is His name" (Yirmiyahu 50:34).

In this month of Elul, as we approach the fulfillment of the promise in Parshas Ki Savo—to be set supreme as a holy nation—we must prepare with Teshuvah and an upright stance. The hidden Tzaddik has revealed that great surprises await us in the coming elections; the strength of the believing public will rise meteorically.

Our role is to raise the banner of Torah and Jewish identity. As was said to Yehoshua: "Be strong and courageous; do not be terrified or dismayed, for Hashem your G-d is with you wherever you go" (Yehoshua 1:9).

Amen ve'Amen.

A Sad Person Cannot Make Someone Else Happy

In the closing of this week’s Torah portion, Parshas Ki Savo, we encounter the ritual of Vidui Ma’aser—the "Confession of the Tithes." After completing a three-year cycle of agricultural giving, the Jewish farmer stands before G-d and gives a full accounting of his integrity. He declares that he has not withheld what belongs to the Levi, the poor, or the sacred center of Jerusalem.

He concludes with a bold statement: “I have listened to the voice of Hashem, my G-d; I have acted according to everything You have commanded me” (Devorim 26:14).

Rashi, the quintessential commentator, notes that the phrase “I have acted according to everything You have commanded me” contains a hidden depth. It means: “I have rejoiced (samachti), and I have brought joy to others (seemachti).”

This leads to a profound psychological question. We understand why the farmer must bring joy to others—the Levi and the poor are often in need, and a gift of food provides immediate relief and happiness. But why does the Torah include the farmer’s personal joy (samachti) as a requirement of the commandment? Is personal happiness a religious obligation?

The Psychology of the "Pause"

The answer lies in a subtle grammatical nuance found in last week’s Parsha, Ki Seitzei. Regarding a newly married man, the Torah says: “He shall be free for his house for one year, and he shall gladden [v’seemach] his wife whom he has married” (Devorim 24:5).

In the musical cantillation (trop) of this verse, there is a Tipcha under the word v’seemach. In the grammar of the Torah, a Tipcha acts as a comma—a pause. Logically, the sentence should flow straight through: "He shall gladden-his-wife." But the music forces a stop.

He shall be happy [Pause] and then he shall gladden his wife.

This "pause" contains a transformative insight: You cannot give what you do not have.

1. The "Oxygen Mask" Principle

This is often called the "Oxygen Mask Principle." Flight attendants instruct us that in an emergency, we must fit our own mask before assisting others. This isn't an act of selfishness; it is a prerequisite for service. If you are gasping for air, you are useless to the person sitting next to you.

The Torah is teaching the farmer—and the husband—the same lesson. If you give to the poor out of a sense of cold obligation, bitterness, or "burnout," the recipient feels the weight of your resentment. To truly "gladden" another person, you must first cultivate a state of internal simcha.

2. Emotional Contagion

Self-help experts often discuss "Emotional Contagion"—the scientific fact that humans "catch" the moods of those around them. If a leader, a parent, or a donor is miserable, they transmit anxiety and gloom regardless of how much money or time they give.

By requiring the farmer to say “samachti” (I rejoiced) before “seemachti” (I gladdened others), the Torah highlights that the energy behind the gift is just as important as the gift itself. The farmer’s personal joy creates a "safe container" for the poor person to receive their portion with dignity rather than shame.

3. State Management and the Kohen

This concept is codified in Jewish law regarding the Birkas Kohanim. A Kohen who is mourning or in a state of distress is halachically discouraged from blessing the congregation.

In the world of high-performance coaching, this is called "State Management." To perform at your peak—whether you are a Kohen dispensing G-d’s blessing or a farmer dispensing tithes—you must consciously move yourself into a "state" of abundance. A person in a state of "lack" cannot truly bless someone else, because their internal resources are depleted.

The Message for Us

Rashi’s insight into Vidui Ma’aser reshapes our understanding of spiritual and personal growth. Often, we think that the most "righteous" thing to do is to ignore our own needs and focus entirely on others. We think that being "selfless" means being "self-less"—having no self at all.

The Torah disagrees.

True Vidui Ma’aser—the honest accounting of a life well-lived—requires us to check our own emotional pulse. The "confession" of the farmer is a reminder that our personal well-being is not a distraction from our service to G-d and man; it is the engine of that service.

If we want to bring light to the world, we must first ensure our own flame is burning bright. We must find the simcha in our own lives so that when we turn to help the "Levi" or the "poor" in our circles, we are giving them more than just "tithes"—we are giving them the contagious, life-affirming gift of joy.

הרב ישראל בונם בן חיה רויזא בתוך שח"י

Being A Soleach U'mochel

In our tradition, the time between Rosh Hashanah and Yom Kippur is dedicated to Teshuva and Selichah. We know the Halacha: Yom Kippur atones for sins between man and G-d, but for sins between man and his fellow, one must seek and grant forgiveness. Yet, what do we do when the hurt is deep, the resentment is stubborn, and the "roadblocks" feel immovable?

If you find yourself struggling to let go of a grievance before the final blast of the Shofar, here are seven paths to help you cross the finish line of forgiveness.

1. The Virtue of Savlanus (Patience)

Forgiveness is not a light switch; it is a process. Just as Teshuva has stages, so does Selichah. Do not be discouraged if you aren’t "there" yet. Use the middah of patience to view the person who hurt you through the lens of Dan L’Kaf Zechus. What "baggage" is this person carrying? Are they acting out of their own brokenness or a lack of chinuch? Seeing the "full humanity" of the person—realizing they are a struggling Neshamah just like you—is the first small step toward letting go.

2. Strengthen Your Ratzon 

The Yetzer Hara loves to keep a fire of resentment burning; it feels "just" to stay angry. To overcome this, you must cultivate a strong will. Recall times in your life where you showed zerizus and tenacity—perhaps in your learning, your parenting, or your career. Apply that same spiritual grit to your forgiveness. Tell yourself: "I am a person who finishes what I start. I will not let this resentment own a corner of my heart anymore."

3. Practice Ma’avir al Middosav (Overlooking Grievances)

Our Sages teach: "Whoever overlooks his grievances (Ma’avir al middosav), Heaven overlooks all his transgressions." You can "train" for the big acts of forgiveness by practicing on the small irritations of daily life. When someone cuts you off in traffic or a neighbor makes an insensitive comment, consciously choose to stay calm and let it go. By "bearing the pain" of these small slights without reacting, you build the spiritual muscle needed to eventually forgive the deeper wounds from your past.

4. Draw Inspiration from our Gedolim and Heroes

We are a nation of survivors who have mastered the art of moving forward without hate. Think of the Klausenberger Rebbe, who lost his wife and eleven children in the Holocaust, yet spent the rest of his life building hospitals and nursing the physical and spiritual wounds of his people. Or consider the stories of Rav Aryeh Levin, who epitomized the care we must take with the dignity of others. When we see how our leaders transformed immense suffering into acts of Chessed, it gives us the courage to let go of our own smaller, yet painful, burdens.

5. Shift from Self-Healing to Chessed

While we often forgive to find "inner peace," a higher level of forgiveness is to do it L’shem Shomayim and out of mercy for the other person. If you begin to pray for the well-being of the person who hurt you—davening that they find clarity, peace, and the ability to do Teshuva—your own heart will naturally soften. By shifting the focus from "how I was hurt" to "how can I act with mercy," you emulate the Middos of Hashem, who is Channun v’Rachum.

6. Find Meaning Through Emunah

The Sfarim teaches that no one can hurt a person unless it was decreed from Heaven. While the person who hurt you has bechirah and is responsible for their actions, from your perspective, the situation is a challenge sent by Hashem for your growth. Ask yourself: "How has this experience made me more sensitive to others? Have I become a more empathetic person because I know what it feels like to be pressured?" When you find meaning in the suffering, the sting of the injustice begins to fade.

7. Start with the "Easy" Cases

In the Aseres Yemei Teshuva, we don’t always start with our deepest flaws; we build momentum. If forgiving a parent or a former boss feels impossible today, start by forgiving a friend who forgot to call or a spouse who was impatient. Experience the relief of a restored relationship in a low-stakes environment. As you become a "forgiving person" in small things, you will find it much easier to tackle the "roadblocks" blocking your path to forgiving the bigger things.

Conclusion

As we stand before the King of Kings on Yom Kippur, we ask: “S’lach lanu, Mechal lanu” (Forgive us, Pardon us). The Gemara tells us that Hashem mirrors our behavior: if we are exacting and begrudging, the Heavenly Court is exacting with us. But if we are forgiving and let go of our claims against others, Hashem lets go of His claims against us. By taking these steps, may you find the strength to cross the "forgiveness finish line" and enter the new year with a heart that is light, pure, and ready for a Gmar Chasimah Tovah.