Science And the Soul

כיהודים - אנחנו יודעים שכולנו בעלי נשמות נצחיות. להלן מאמר עם מעט מדע שתומך בכך.

רעיון הנשמה שזור מעמוק בתקוותנו לחיים בעתיד והמשך קיום לאחר המוות. היא מתוארת כעיקרון ההנפקה האולטימטיבי – ה-élan vital (הדחף החיוני) שבאמצעותו אנו חושבים ומרגישים בנפרד מהגוף הפיזי. מרבית האנשים מקבלים את קיומה באופן טבעי מתוך אינטואיציה ולא מתוך ניתוח פורמלי. תעלומות הלידה והמוות, התודעה השוקקת של החלומות, והישגים מנטליים יומיומיים כמו דמיון וזיכרון – כולם מצביעים על כוח חיוני הפועל מעבר למגבלות הפיזיות.

עם זאת, הפרדיגמה המדעית הנוכחית מסרבת להכיר בממד זה. אומרים לנו שאיננו אלא פעילות זמנית של פחמן וחלבון; אנו חיים לזמן קצר, מתים וחוזרים לעפר. היקום, לפי השקפה זו, חסר משמעות במידה שווה – אוסף קר של משוואות פתורות שאינן דורשות נשמה.

כשהמדע המרכזי מדבר על הנשמה, הוא מתייחס אליה כמילה נרדפת פואטית ל"מוח" או "תודעה", ועומד על כך שלמדעי המוח יש את כל התשובות. המונחים "חיים" ו"מוות" מועברים לרמה של מכניקה ביולוגית. בישיבה במשרד המוקף בערמות של ספרות מדעית, לא תמצאו אפילו התייחסות אחת למהות נצחית. לא ניתן לבודד את הנשמה תחת מיקרוסקופ אלקטרונים, ולא לסחרר אותה בצנטריפוגת מעבדה. לפי טקסטים אלה, שום דבר אינו שורד את הגוף.

אולם, מודל חומרי נוקשה זה מוביל למסקנות בלתי הגיוניות ולחידות בלתי פתירות. ביוצנטריזם (Biocentrism) – מסגרת חדשה להבנת המציאות – מאתגר את ההשקפה המיושנת הזו. ידע הוא ההקדמה לחכמה, ותפיסת העולם המדעית שלנו לבסוף מדביקה את הפער עם העובדות.

תעלומת החוויה הסובייקטיבית

למרות התקדמות עצומה במיפוי המוח, המדע נותר נבוך מול "הבעיה הקשה" של התודעה: מדוע יש לנו חוויות סובייקטיביות? החיפוש אחר הנשמה טמון בדיוק כאן – בהבנת העצמי, ה"אני" שמרגיש, תופס וקיים.

זו אינה רק דילמה ביולוגית; היא מציבה משבר יסודי עבור הפילוסופיה הנגזרת ממדעי הטבע במערב. ההסתמכות הנוכחית שלנו על "ריאליזם נאיבי" – האמונה שקיים עולם אובייקטיבי שאינו תלוי בנו כלל – מראה סדקים קטלניים. הדבר אינו מפתיע את מי שלומד את התנ"ך, אפלטון, קאנט או הוגים דגולים אחרים שפקפקו ימים רבים ברשת הקשרים שבין הקוסמוס לרוח האדם.

ביוצנטריזם ומציאות קוונטית

הביוצנטריזם מציב את החיים והתודעה במרכז הקוסמוס. בעוד המדע הקלאסי מניח שהיקום קיים "שם בחוץ" ללא קשר לצופה, הפיזיקה המודרנית מוכיחה בדיוק את ההפך. על ידי הכנסת התודעה לתוך המשוואה, אנו פותרים כמה מהחידות הגדולות ביותר במדע – כולל שזירה קוונטית, עקרון אי-הוודאות והכוונון העדין של חוקי הקוסמוס.

אירוע הדגמה קלאסי הוא ניסוי שני הסדקים. כאשר מנטרים חלקיק העובר דרך מחסום, הוא פועל כמו קלע מוצק ובוחר במסלול אחד. אך כאשר אינו נצפה, הוא מתנהג כגל ועובר דרך שני הסדקים בו-זמנית. כפי שהראה חתן פרס נובל מקס בורן ב-1926, חלקיקים שאינם נצפים קיימים כ"גלי הסתברות" בלבד. אין להם מיקום או משך זמן מוגדרים עד שצופה בהם מוח מודע. ניסויים עדכניים אף מאשרים כי עצם הידע במוחו של הנסיין יכול למוטט את ההסתברות לכדי מציאות פיזית.

מבקרים טענו במשך זמן רב שהמוזרות הקוונטית הזו מוגבלת לעולם הסוב-אטומי. עם זאת, חוקרים מודרניים – כגון גרליך וצוותו (2011) – הציגו התנהגות קוונטית במולקולות מסיביות המורכבות ממפקד של עד 430 אטומים, ובכך הוכיחו שחוקים אלה תקפים גם לעולם המקרוסקופי שלנו.

המדע פוגש את הנשמה

לתנודה מדעית זו יש השפעה ישירה על שאלת אלמותיות האדם. כפי שהבחין עמנואל קאנט לפני יותר ממאתיים שנה, כל מה שאנו חווים – צבעים, צורות, ממדים מרחביים – הוא ייצוג שנבנה בתוך התודעה. המרחב והזמן אינם חפצים פיזיים; הם כלים שבהם התודעה שלנו משתמשת כדי לסנתז את המציאות.

אם אובייקטים פיזיים מקבלים תכונות מוגדרות רק כאשר צופים בהם, אזי המרחב והזמן אינם מכלים קשיחים, אלא מבנים של המוח והתודעה. זה מוביל לתובנה עמוקה: עיקרון ההנפשה המרכזי של התודעה – הנשמה – קיים מחוץ למרחב ולזמן, מה שהופך אותו לבסיסי ואלמותי.

כפי שכתב ויל דוראנט ברהיטות: "התקווה לחיים אחרים מעניקה לנו אומץ לפגוש את מותנו שלנו, ולשאת את מות יקירנו; אנו חמושים כפליים אם אנו נלחמים באמונה."

עם הביוצנטריזם, אנו חמושים בשלישית – כי כעת, אנו נלחמים באמצעות המדע.

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As Jews - we KNOW that we all possess eternal souls. Here is an article with some science to back it up. 

The idea of the soul is deeply intertwined with our hope for a future life and a continued existence after death. It is described as the ultimate animating principle—the élan vital by which we think and feel independent of the physical body. Most people accept its existence naturally through intuition rather than formal analysis. The mysteries of birth and death, the vivid consciousness of dreams, and everyday mental feats like imagination and memory all point toward a vital force operating beyond physical constraints.

Yet, the current scientific paradigm refuses to recognize this dimension. We are told we are nothing more than the temporary activity of carbon and protein; we live briefly, die, and return to dust. The universe, in this view, is equally meaningless—a cold set of solved equations requiring no soul.

When mainstream science speaks of the soul, it treats it as a poetic synonym for the mind, insisting that neuroscience holds all the answers. The terms "life" and "death" are reduced to biological mechanics. Sitting in an office surrounded by piles of scientific literature, one will not find a single reference to an eternal essence. The soul cannot be isolated under an electron microscope, nor spun down in a laboratory centrifuge. According to these texts, nothing survives the body.

However, this rigid materialistic model leads to irrational conclusions and insoluble enigmas. Biocentrism—a new framework for understanding reality—challenges this outdated view. Knowledge is the prelude to wisdom, and our scientific worldview is finally catching up with the facts.

The Mystery of Subjective Experience

Despite tremendous progress in mapping the brain, science remains baffled by the "hard problem" of consciousness: why do we have subjective experiences? The quest for the soul lies precisely here—in understanding the self, the "I" that feels, perceives, and exists.

This isn't just a biological dilemma; it poses a fundamental crisis for Western natural philosophy. Our current reliance on "naïve realism"—the belief that an objective world exists entirely independent of us—is showing fatal cracks. This comes as no surprise to those who study the Bible, Plato, Kant, or other great thinkers who long questioned the relationship between the cosmos and the human mind.

Biocentrism and Quantum Reality

Biocentrism places life and consciousness at the center of the cosmos. While classical science assumes the universe exists "out there" regardless of an observer, modern physics demonstrates the exact opposite. By placing consciousness into the equation, we unlock some of the greatest puzzles in science—including quantum entanglement, the uncertainty principle, and the fine-tuning of cosmic laws.

Consider the classic two-slit experiment. When a particle is monitored going through a barrier, it acts like a solid bullet, choosing one path. But when unobserved, it behaves as a wave, passing through both slits simultaneously. As Nobel laureate Max Born demonstrated in 1926, unobserved particles exist merely as "waves of probability." They have no definite location or duration until observed by a conscious mind. Recent experiments even confirm that mere knowledge in an experimenter’s mind can collapse probability into physical reality.

Critics long argued that this quantum weirdness was restricted to the subatomic realm. However, modern researchers—such as Gerlich and his team (2011)—have demonstrated quantum behavior in massive molecules composed of up to 430 atoms, proving these laws apply to our macroscopic world as well.

Science Meets the Soul

This scientific shift directly impacts the question of human immortality. As Immanuel Kant observed over two centuries ago, everything we experience—colors, shapes, spatial dimensions—is a representation constructed within the mind. Space and time are not physical objects; they are tools our consciousness uses to synthesize reality.

If physical objects only take on definite properties when observed, then space and time are not rigid containers, but constructs of the mind. This leads to a profound realization: the core animating principle of the mind—the soul—exists outside space and time, making it fundamentally immortal.

As Will Durant eloquently wrote: "The hope of another life gives us courage to meet our own death, and to bear with the death of our loved ones; we are twice armed if we fight with faith."

With biocentrism, we are thrice armed—because now, we fight with science.

Therapy And Ruchniyus

For many Orthodox Jews seeking mental health support, emunah and bitachon aren't merely cultural affiliations or superficial practices—they are the foundational framework through which a frum Jew understands themselves, processes yissurim, and navigates life’s challenges. Despite this reality, the mental health field has historically maintained a cautious distance from clients' religious lives. Today, however, a growing body of research confirms what our community has long understood: separating psychological care from a person's ruchniyus is a missed opportunity for genuine, holistic refuah.

The Evidence for Torah-Aware Integration

The empirical case for integrating religious identity into mental health treatment has grown substantially. Meta-analyses consistently show strong correlations between active religious engagement and positive mental health outcomes. Coelho-Júnior et al. (2022) analyzed data from 102 studies involving nearly 80,000 individuals, finding that high religiosity correlates with reduced anxiety and depression alongside greater life satisfaction, purpose, and overall psychological well-being.

This research challenges the secular wall between therapeutic care and spiritual life. As Koenig (2012) noted in a comprehensive literature review, religious engagement correlates positively with protective psychological factors, including optimism (in 81% of studies), meaning and purpose (93%), and character traits like forgiveness; (85%).

Torah-sensitive therapy does not replace clinical, evidence-based interventions. Rather, it enhances traditional models by respecting the client's hashkafah and lifestyle. When clinicians acknowledge and honor a client’s commitment to religion, the therapeutic alliance strengthens and clinical outcomes improve significantly (Pearce et al., 2015).

Core Principles of Torah-Sensitive Integration

Effective integration begins with clinical self-awareness and cultural humility. Practitioners must examine their own assumptions about Orthodox Judaism and develop true literacy in frum life—understanding how a observant Jew views suffering, duty and community. Without this, clinicians risk misinterpreting normative yiras Shamayim or chumros through pathologizing frameworks.

Clinical assessments should routinely explore a client’s religious history and current practice, looking at how their faith serves as a source of strength or, at times, internal tension. Tools like the HOPE framework (Anandarajah & Hight, 2001) help structure these conversations by examining sources of hope, communal connection, personal practice, and impact on medical or personal choices.

It is equally essential to distinguish between healthy religious coping and maladaptive patterns (Papaleontiou-Louca, 2021). Pargament et al. (1998) identified positive religious coping—such as leaning on prayer, seeking encouragement, and viewing trials as opportunities for growth—as predictors of resilience. Conversely, negative patterns, such as pervasive religious guilt or viewing distress purely as divine punishment, signal a need for delicate therapeutic attention.

Therapeutic adaptations should respect a frum frame of reference while keeping clinical standards intact:

Cognitive-Behavioral Therapy (CBT): Cognitive restructuring can be naturally aligned with Torah concepts. Utilizing classical sources on menuchas hanefesh (tranquility of the soul) or internalizing principles from sefarim like Chovos HaLevavos (Sha'ar HaBittachon) can reinforce healthy cognitive habits.

Mindfulness & Grounding: Secular mindfulness concepts share clear parallels with traditional kavanah (focused intent), hisbonenus (contemplation), and the practice of pausing to make a brachah with presence. Framing grounding techniques in a familiar vocabulary increases buy-in and clinical utility.

Implementation Considerations

Integrating Torah values into therapy comes with specific boundary considerations:

Clear Scope of Practice: A clinician must maintain clear boundaries between psychological treatment and psak Halachah or hadrachah. A therapist’s role is mental well-being; complex halachic or theological questions belong in consultation with a qualified Rov or Posek.

Fluency in the Vernacular: Clinicians must be comfortable with the language of the frum world—from Yiddishisms to fundamental halachic concepts—without overstepping their clinical boundary or attempting to act as a spiritual authority.

Addressing Internal Tensions: When a client feels conflict between psychological advice and their understanding of religious expectations, aggressive confrontation is counterproductive. Gentle, curious exploration helps clients resolve perceived contradictions without feeling forced to choose between their mental health and their Yiddishkeit.

Navigating Religious Struggle and Crisis

Faith and religious life are not immune to internal struggle. Questions around tzaddik v'ra lo (why the righteous suffer), feelings of distance from Hashem, or painful experiences within the community can intensify psychological distress. Exline et al. (2000) demonstrated that religious strain correlates significantly with elevated depression and crisis.

In situations like severe loss or trauma, some individuals experience profound spiritual crises—what classical literature often touches upon as times of darkness or concealment (hester panim). These delicate moments require a skilled therapist who will neither dismiss the individual's pain with superficial platitudes nor inappropriately pathologize genuine spiritual questioning (Wortmann & Park, 2009).

Culturally competent clinicians spot the difference between normative avodas Hashem struggles, clinical conditions like Scrupulosity/Religious OCD, and broader mental health deterioration, providing a safe space for healing without judgment.

Collaborative Care: Therapists, Rabbonim, and Community

In the Orthodox community, a Rov, Rebbetzin, or Mechanech (educator) is frequently the first person an individual turns to when in distress. Research indicates that up to 40% of religious individuals seek guidance from spiritual leaders before consulting a mental health professional (Schafer, 2010).

The most effective care model is collaborative. When clinicians and Rabbonim work together with mutual respect and clear boundaries, the client receives comprehensive support. A Rov can provide halachic clarity and chizzuk, while the therapist guides the psychological work. Healthcare systems increasingly appreciate how faith communities provide essential social infrastructure, presence, and meaning during crises.

The Path Forward

For mental health professionals looking to deliver effective care to the frum community, essential steps include:

Building Cultural & Halachic Literacy: Learning about the rhythms of the Jewish calendar, communal structure, and life-cycle events.

Building Professional Bridges: Establishing respectful relationships with trusted Rabbonim, poskim, and local community organizations.

Respectful Assessment: Standardizing intake evaluations to include a client's spiritual framework, personal values, and community support system.

Open Dialogue: Fostering transparent conversations about how a client's Yiddishkeit intersects with their mental health goals.

When mental health care honors a person's deepest beliefs and commitments, it provides care for the complete person—body, mind, and neshamah. Far from compromising evidence-based practice, thoughtful integration of Torah values enhances treatment, offering a true path toward lasting refuas hanefesh.

References

Anandarajah, G., & Hight, E. (2001). Spirituality and medical practice: Using the HOPE questions as a practical tool for spiritual assessment. American Family Physician, 63(1), 81-89.

Coelho-Júnior, H. J., et al. (2022). Religiosity/Spirituality and Mental Health in Older Adults: A Systematic Review and Meta-Analysis. Frontiers in Medicine, 9, 877213.

Exline, J. J., Yali, A. M., & Sanderson, W. C. (2000). Guilt, discord, and alienation: The role of religious strain in depression and suicidality. Journal of Clinical Psychology, 56(12), 1481-1496.

Goodwin, E., & Kraft, K. (2022). Mental health and spiritual well-being in humanitarian crises: the role of faith communities. Journal of International Humanitarian Action, 7(21).

Koenig, H. G. (2012). Religion, spirituality, and health: The research and clinical implications. ISRN Psychiatry, 2012.

Papaleontiou-Louca, E. (2021). Effects of Religion and Faith on Mental Health. New Ideas in Psychology, 60, 100833.

Pargament, K. I., et al. (1998). Patterns of positive and negative religious coping with major life stressors. Journal for the Scientific Study of Religion, 37, 710-724.

Pearce, M. J., et al. (2015). Religiously integrated cognitive behavioral therapy: A new method of treatment for major depression. Psychotherapy, 52(1), 56-66.

Schafer, A. (2010). Spirituality and mental health in humanitarian contexts. Intervention, 8(2), 121-130.

Vieten, C., et al. (2013). Spiritual and religious competencies for psychologists. Psychology of Religion and Spirituality, 5(3), 129-144.

Wortmann, J. H., & Park, C. L. (2009). Religion/spirituality and change in meaning after bereavement. Journal of Loss and Trauma, 14, 17-34.

The Gift of Deep Listening

Do yourself and the people you care about a favor today: reach out to someone. When you talk, focus your energy entirely on listening. Not just catching up or venting about the daily grind—practice deep listening.

Deep listening moves the conversation past surface-level small talk to hidden fears, hopes, and sorrows. Beneath our busy schedules, we all share a core human desire: we want to be authentically seen and heard with the eyes and ears of compassion. Instead of waiting and demanding that someone else give you that gift, reach out and offer it to them first.

While deep listening can sound intimidating, it doesn't have to be. Anyone can learn it. Deep listening is simply the artful use of empathetic skills that you can practice and refine over time.

8 Essential Skills for Deep Listening

1. Acknowledgment

Showing respect doesn't require agreeing with everything the speaker says. Acknowledgment means honoring their presence and recognizing their perspective. Simply demonstrating that their words matter goes a long way in de-escalating tension and promoting healthy communication.

2. Validation

Validation happens when you name and acknowledge what the speaker is feeling and why. It requires a keen ear for both content and emotion.

Psychological Insight: When people feel invalidated, their physiological arousal rises. They often speak louder or repeat themselves with greater intensity because their brain registers being unheard as a form of social rejection or threat. Verbalizing their emotional state helps soothe their nervous system, making space for deeper conversation.

3. Reflection Statements

Communication isn't just about hearing the words; it's about grasping the meaning behind them. Reflection isn't parroting back what someone said like a tape recorder. It's putting their experience into your own words to demonstrate real understanding: "It sounds like you felt completely caught off guard when that happened."

4. Clarification

Even with the best intentions, misinterpretation happens. Checking in with short, open questions prevents assumptions from derailing the connection.

"Did I hear that right?"

"Am I following you, or did I miss something important?"

"Is that what it felt like for you?"

5. Summarizing

When someone shares a long or complex story, offer a quick summary of the main points. You don't need to capture every detail—just capture the heart of what they expressed. This signals that you are tracking the narrative and helps them feel structured and understood.

6. Attentive Observation

Much of human communication is nonverbal. Noticing and gently naming changes in tone, body language, or facial expressions shows that you are fully present. Saying something like, "I noticed your voice softened when you brought up your family," creates a safe environment for them to explore deeper feelings.

7. Open-Ended Questions

Close-ended questions (which elicit a simple "yes" or "no") gather facts, but open-ended questions encourage processing. Questions starting with "How..." or "What..." invite the speaker to explore their internal world rather than just report the facts.

Communication Insight: Avoid starting questions with "Why..." (e.g., "Why did you do that?"). "Why" can unintentionally trigger defensiveness, making the speaker feel put on the spot. Stick to "How" and "What" to keep curiosity front and center.

8. Reassurance

When people open up, they risk feeling vulnerable. To protect themselves, they might shut down or lash out. Offering gentle reassurance—letting them know you care, take them seriously, and are glad they are sharing—diffuses that fear and builds trust.

Choosing Connection Over Isolation

Deep listening isn't always easy or comfortable. It requires putting aside your own agenda, holding back the urge to offer immediate advice, and sitting with someone else's discomfort.

But isolation, loneliness, and surface-level disconnection are far more uncomfortable in the long run. Lean into the temporary discomfort of deep listening. On the other side of that conversation lies genuine human connection, compassion, and trust.

ועל זה דוה לבנו

 

מילים דומות מגמות הפוכות

לפעמים מדבר ה'נפש החיים' בשפה כמו חסידית מכמה בחינות (ראה היכל הבעש"ט גליון ה), אך המגמה הפוכה לחלוטין: למקד את הכל בחוויית הלימוד וקיום ההלכה בלבד. גם כאשר ה'נפש החיים' מדבר במעלת מהות תורה בסגנון הזוהר ש'אורייתא וקוב"ה כולא חד', ושהתורה היא מהות ה' (ראה שער ד פרק י), סגנון דומה להפליא לסגנון בעל התניא (תניא פ"ד ופרק ה ועוד רבות), הרי מגמותיהם הפוכות: ה'נפש החיים' רוצה להדגיש שכיון שהתורה היא חד עם קוב"ה לכן אין לשאוף למטרה חוץ תורתית והלכתית, לימוד התורה הוא בלבד שיא השיאים של חוויית היהדות, שהרי התורה היא ה' בעצמו. והדברים אף מחודדים ביתר שאת (מאשר ב'נפש החיים') בניסוחו של בעל התניא (סופ"ד): "ואף שהתורה נתלבשה בדברים תחתונים גשמיים הרי זה כמחבק את המלך ד"מ שאין הפרש במעלת התקרבותו ודביקותו במלך בין מחבקו כשהוא לבוש לבוש אחד בין שהוא לבוש כמה לבושים מאחר שגוף המלך בתוכם". וה'נפש החיים' אכן כותב (שם) "ובשעת העסק והעיון בתורה ודאי שאין צריך לענין הדבקות כלל כנ"ל שבהעסק ועיון לבד הוא דבוק ברצונו ודברו יתברך והוא יתברך ורצונו ודבורו חד..והוא ענין מאמרם... הקב"ה נתן תורה לישראל ואומר להם כביכול לי אתם לוקחים, וז"ש בכמה מקומות בזהר דקודשא בריך הוא ואורייתא חד". הרי שההנחה של אורייתא וקוב"ה כולא חד שוללת "דביקות" נוספת בעת לימוד התורה.

ולמרות לשון התניא, רוצה בעל התניא להדגיש משהו הפוך: שמכיון שהתורה כולה חד עם הקב"ה לפיכך בעת הלימוד הוא יכול להגיע להרגשה של אין עוד מלבדו, הוא יכול להפנים ולהזדהות עם אחדותו ית'. העובדה שהתורה חד עם הקב"ה נותנת ליהודי את האפשרות לבטל את ההסתר האופף אותו, הישות המעמידה אותו. ולשם ענין זה הוא צריך להרגיש את מלוא קדושת התורה. אך באם לומד את התורה ואין לו דביקות, חסר לו אז מימד הדביקות של התורה. נמצא שלפי ה'נפש החיים' עצם לימוד התורה יש בו דביקות ולפי בעל התניא בגלל שהתורה היא חד עם הקב"ה זה מחייב אותו להבין עד כמה שהוא מציאות נפרדת ועד כמה הוא רחוק, וכיצד בלימוד שלא לשמה הוא מאבד את כל הקשר עם נותן התורה. נמצא שיש כאן מלים דומות אך מגמה הפוכה לגמרי.

Muslims Say It's Unfair To Judge Their Entire Religion Based On The Actions Of Several Million

 WORLD — The international Muslim community issued a collective statement this week explaining that it would be unfair to judge their religion based on the bad actions of several million of its members.

Despite decades of repeated violent attacks in various parts of the world that have taken the lives of many thousands of innocents, Muslims urged the world's population not to judge the religion harshly based on the actions of such a large number of them.

"We don't appreciate all the Islamophobia going around these days," Iman Muhumman Abdul said in a written statement. "Our beautiful religion should not be judged harshly due to the errant actions of a few million of our adherents. Most of us, well, some of us — tens and tens of us — don't think all Jews and infidels should be murdered. There are more than zero peaceful Muslims living throughout the world. Probably."

The statement came on the heels of the 25th anniversary of 9/11, with many calling for renewed respect for the religion responsible for the greatest attack on American soil in history.

"Our people are mostly peaceful," Abdul explained. "True, we teach our children to hate Jews from birth, and there are many of us who fantasize daily about the complete annihilation of the West, but the hundreds of thousands of deaths attributed to Islamic terrorism over the past 100 years have nothing to do with who we really are as a people.

At publishing time, a suicide bombing plot had been thwarted against schoolchildren who accidentally drew the Prophet Muhammad during an art class.

Shimmy Biegeleisen Hy"d

Shimmy Biegeleisen was not only my friend, he was there at the beginning of my journalist career and I was there near the end of his life. As reporters, we try to stay outside the stories but sometimes the hand of God throws us into … not the middle, but the periphery.

When President Trump spoke about Shimmy in his 9/11 Memorial address, everyone was buzzing curiously. A few individuals called his widow or one of his children, but the family were just as surprised the President had chosen to use his story as a sympathetic vignette. They were pleased, and proud, especially because it was so genuine. 

The story of Shimmy begins in a famous family, known for the multifarious collection of works available at the Biegeleisen book store. It sells Jewish tomes in a way unlike most other Judaica stores. Instead of promoting the current bestsellers and filling shelf after shelf with the least original — hence least controversial — material, it prizes novelty and variety.

The store stood out from its earliest days in the mid-20th century. Instead of namby pap, they were Mom-and-Pop in a fresh, refreshing way. They attracted a wide array of scholars and intellectuals alongside earthier book buffs. You were likely to meet Elie Wiesel (1928-2016) or Abraham Joshua Heschel (1907-1972) or Isaac Bashevis Singer (1903-1991) browsing alongside prominent rabbinical figures.

The great Jewish singer and composer, Shlomo Carlebach (1925-1994), loved to nurture his theological side by finding lesser known works hiding in the legendary labyrinth of bookshelves. Shimmy told me that once Carlebach was navigating the aisles and filling his hands with books. His wife was following, baby daughter in her arms. As Carlebach was getting ready to pay the cashier, his wife called out, “Look, the baby reached out and touched these books.” He cheerfully added those to his “cart.”

While appreciating that bookish world, Shimmy entered the world of finance, eventually working his way up to Vice President at Fiduciary Trust, offices in the World Trade Center, aka the Twin Towers. 

He and I attended school together in the Rabbi Chaim Berlin yeshiva. I was a year or two ahead of him, but as an aspiring writer, I looked at him as literary royalty. We set up a creative writing “office” in his dormitory apartment. I brought the English typewriter and Yaakov Shapiro (subject for another column) had the Hebrew.

We all pecked away, pursuing the dream. I got one mystery story published, alongside one review of a public lecture, and amassed enough rejection slips from magazines for a fleet of paper airplanes. Shimmy would always pop in, read a page, and encourage me to press on.

That was 1976. A quarter-century later it was August 9, 2001. That day the Sbarro restaurant at the corner of King George and Jaffa Streets in Jerusalem was blown up by a Palestinian suicide bomber. Sixteen people were killed, including seven children and a pregnant woman. That woman was the only child of Holocaust survivors, and her first child was never born.

That night I was in New York City, where I had a summer radio show with Judah Levin, the great pro-life activist. I stepped into Chap-A-Nosh, the iconic Brooklyn kosher Chinese eatery that opened in 1973 and folded earlier this year. Shimmy was at his favorite table in the back right corner, with our mutual friend Benjamin Berry. They were true pals, always engaged in a business deal or community activism.

Shimmy called out a greeting. I stopped over at their nook and he asked, “Will you speak about the Sbarro bombing on your show tonight?” I acknowledged that was a good idea and promised to take it on.

At the time, I did not know to be grateful to God for affording us this moment to say good-bye. One month later, he was the victim of a bigger bombing, and it was left to me to cover his passing. In Hebrew they say: “He went to menuchos (restfulness), we went to anachos (groans).” In English we might say: “He went to peace, we went to pieces.”

Now President Trump has reminded us all of this good man. Shimmy Biegeleisen was lying on the floor of his office, telling his wife and children with his last breaths that he loved them, asking his friends to look after them. He died a moral hero as well as a martyr, exhibiting that beautiful bouquet of middle class solidity merged with energetic communal engagement.

Those two attacks are always locked together in the Jewish communal mind, Sbarro and Twin Towers. Several people attending a 30-day memorial service for the Sbarro victims came “late to work” at the World Trade Center and “missed” the fiery furnace. God had saved them — and you, and me — to fight the evil that still lurks below … and sometimes, above. [The American Spectator]