25 Mar SPEAK YOUR VUES WITH THE VUES MASTER
DISCRIMINATION
Dear Vues Master,
I am deeply appalled and outraged by the recent incident involv-
ing Yisroel Liebb on a United Airlines flight from Tulum to New
York. The details of this case are utterly disturbing—no passen-
ger should ever be subjected to humiliation, physical harm, or
alleged discrimination while under the care of an airline.
According to reports, Mr. Liebb, who was experiencing medical
distress, was violently dragged out of the airplane bathroom by
the pilot, exposing him to passengers and flight attendants while
his pants were still down. This was not only a gross violation
of his dignity, but it also resulted in physical injuries. To make
matters worse, he and his travel companion were later detained
by CBP officers, allegedly subjected to verbal abuse, excessive
force, and unlawful searches.
How could such an incident happen in 2025? Why does it seem
like stories of mistreatment—especially toward minorities—are
surfacing almost every month? United Airlines has remained
silent, but silence speaks volumes. This situation demands ac-
countability, transparency, and an immediate commitment to
preventing such outrageous behavior in the future.
I urge United Airlines to publicly address this incident, take ap-
propriate disciplinary action against those involved, and imple-
ment measures to ensure the safety and dignity of all passen-
gers—regardless of their background. -PH
Vues Master’s Note: I don’t understand why you’re surprised.
Anti-Semitism seems to be everywhere these days!
REMEMBERING RAV SHLOMO ZALMAN AUER-
BACH ZT”L ON HIS 30TH YAHRTZEIT
Dear Vues Master,
Thirty years ago, on the 20th of Adar 5755 (March 1995), Rabbi
Shlomo Zalman Auerbach ZT”L was niftar. At the time, I was
studying in Yeshiva and attended his levaya. The broad mix of
both religious and secular attendees demonstrated the deep es-
teem in which he was held by so many different types of Jews.
A few months later, Rabbi Hanoch Teller published a book of
stories about Rabbi Shlomo Zalman, titled “And from Jeru-
salem, His Word.” Among the many stories in the book, one
particularly stood out, highlighting the lengths to which Rav
Shlomo Zalman went to make another person feel important,
despite his own profound humility. Here is the story:
The concerned parents of a developmentally challenged child
once came to Rav Shlomo Zalman to consult with him about
the choice of an institution for their son. They were considering
two facilities, each with certain advantages over the other. Rav
Shlomo Zalman listened carefully to their description and then
asked, “Where is this boy? What does he say about all this?”
The parents looked at one another in astonishment. They admit-
ted that it had never occurred to them to discuss the matter with
their son. “And frankly,” the father added, “I don’t see much
point in discussing it. This is not something he can grasp.”
Rav Shlomo Zalman was irate. “Atem chotim b’nefesh
hayeled”—“You are committing a sin against the soul of this
child!” he cried. “You intend to send him away from his home
and place him in a strange environment with a regimented atmo-
sphere. He must be encouraged and made to feel that he is not
being betrayed.”
The parents were speechless.
“Where is the boy?” Rav Shlomo Zalman demanded. “I would
like to see him and discuss the matter with him personally.”
The couple quickly honored Rav Shlomo Zalman’s request and
brought their son before the sage.
“What is your name, my boy?” the Gaon asked.
“Akiva,” the child replied.
“How do you do, Akiva? My name is Shlomo Zalman. I am
the Gadol Ha-dor, the greatest Torah authority of this genera-
tion, and everyone listens to me. You are going to enter a special
school now, and I would like you to represent me and look after
all of the religious matters in your new home.”
The boy’s eyes were riveted to the Gaon’s face, and the awe-
struck parents sat in silence as Rav Shlomo Zalman continued.
“I shall now give you semichah, which makes you a rabbi, and I
want you to use this honor wisely.”
Rav Shlomo Zalman gently stroked the child’s cheek and saw
that he was eager to fulfill his part of the agreement.
Over the years, on numerous occasions when this youngster was
to spend Shabbos at home, he refused to leave the institution,
insisting that as the local rabbi, he had a responsibility to his
constituents. After all, he had been entrusted with this responsi-
bility by none other than the Gadol Ha-dor! -RJS
Vues Master’s Note: What a great story about the Posek Ha-dor!
TOEIVA CLUB AT YU
Dear Vues Master,
As a YU alumnus, I write this letter with deep disappointment
and frustration regarding Yeshiva University’s recent decision
to officially recognize the “Hareni” club. After years of legal
battles and steadfast opposition to compromising Torah values,
YU has seemingly surrendered to secular ideology. This deci-
sion is not only a betrayal of the principles the university once
stood for but also sets a dangerous precedent that threatens the
integrity of Orthodox institutions across the country.
For decades, YU presented itself as a defender of Torah Judaism,
standing firm against pressures to conform to societal trends that
conflict with halacha. The university fought in court, arguing
that recognizing a “Toeiva” club would violate its
deeply held religious convictions. Yet, after ex-
hausting its legal options, YU chose to concede
rather than remain unwavering in its commitment
to Torah values. The excuse that the club will
operate under the oversight of senior rabbis does
little to change the fact that YU has made an open
concession that contradicts halacha.
This raises several urgent questions. If YU be-
lieves this decision aligns with Torah values,
why has there been no clear halachic explanation
from its roshei yeshiva? Why has Rav Hershel
Schachter, shlita, one of the leading poskim in
the world, not written a letter explaining the jus-
tification for this move? If YU is confident in its
position, why has it not provided a Torah-based
defense of this decision? Instead, we are left with
silence from the very people we expect to uphold
Torah standards.
YU’s willingness to compromise on such a fun-
damental issue sends a troubling message—not
only to its students and alumni but to the broader
Orthodox world. If the flagship Modern Ortho-
dox institution can be pressured into recognizing
a club that stands in direct conflict with Torah
values, what is stopping other institutions from
following the same path? This is not merely an
administrative decision; it is a shift in the very
identity of Yeshiva University.
I urge YU’s leadership to provide a clear and hon-
est explanation of how this decision aligns with
Torah principles. And if it cannot do so, let it at
least admit the truth: that this was not about hala-
cha but about bowing to secular pressures. -LY
Vues Master’s Note: It’s all about the Benjamins!
Follow the money trail!
POSITIVE
Dear Vues Master,
Anyone who picks up the Sefer Chafetz Chaim
on the laws of forbidden speech will quickly real-
ize the challenge that lies ahead. If you genuinely
try to monitor your speech for even just one day,
you’ll find that you may need to stop yourself
many times from saying what you initially intend-
ed. Often, you won’t even realize you’ve spoken
lashon hara until long after it’s been said.
Of all the challenging mitzvot in the Torah, this
may be the hardest one of all. Why? Because it
requires constant concentration throughout every
moment of your waking hours. Even things that
are not meant to hurt someone can still fall under
the category of forbidden speech. A sarcastic or
sly remark, made with the intention of just poking
fun, can still contribute to the problem. It can take
years to master these concepts and integrate them
into your life to the point where you’re constantly
conscious of your words and others know better
than to approach you with negative speech.
However, there’s no way to reach this level of
awareness without first familiarizing yourself
with the concept of Shmiras Halashon. The most
challenging social setting to overcome the temp-
tation of forbidden speech is during meals with
friends or family, or at social gatherings. When
people are together for extended periods of time,
conversations naturally flow from one topic to the
next, and the probability of a slanderous topic in-
creases. Unfortunately, human nature often finds
those topics more interesting, amusing, or excit-
ing. Stopping a conversation like that requires tre-
mendous self-control, something we are actually
obligated to do when it’s necessary.
The only way to succeed is by changing who we
are at the core. First, we need to become more
positive and look for the good in others. When
hearing something negative about someone genu-
inely hurts you, that’s when you will begin to stop
it. The yetzer hara is particularly crafty in this
area. He knows how to sneak forbidden speech
into conversations. You’ll notice that a group usu-
ally won’t start a Shabbos meal or social gath-
ering with gossip or slander—subconsciously,
everyone realizes how low that would be. So,
neutral topics are discussed first, and only later
does the conversation turn to your coworker, rela-
tive, friend, spouse, etc. Once the conversation
starts down that path, it usually doesn’t stop.
We must train ourselves to think differently, my-
self included. May we all have a Pesach free of
verbal chametz as well. -KLMY
Vues Master’s Note: Thanks for sharing!
REDEMPTION
Dear Vues Master,
There was a minhag in Europe to end a sermon
with the words “U’va L’tzion Goel” (and the Re-
deemer will come to Zion). The Maggid of Dub-
na, Rabbi Yaakov Krantz, once gave a sermon but
didn’t end with “U’va L’tzion Goel.” His listen-
ers were surprised, but none, except for one poor
young man, had the nerve to ask him why. The
Maggid explained:
“The Talmud teaches in Sanhedrin: ‘David will
not come until the last coin has been spent.’ It also
teaches in Sotah, ‘In the footsteps of the Messiah,
insolence will increase.’ This gives rise to a dis-
pute between the rich and the poor as to why the
Messiah hasn’t come. The rich cite Mishlei 18:23,
which states, ‘The rich answers boldly,’ and argue
that they enable Mashiach to come. It is the poor
who hold him back because, as Mishlei says, ‘The
poor speak with supplication.’ The poor respond
that the Messiah would have already come on
their account, since the last coin is already gone
from our pockets. It’s the wealthy who are delay-
ing the redemption.”
The Maggid then turned to the young man and
said: “You have resolved the dispute. You have
the boldness of the rich and the poverty of the
poor. Therefore, U’va L’tzion Goel bimheira
b’yameinu, Amen.” -MB
Vues Master’s Note: Don’t we wish it were as
simple as that?
REB SHIMMY EDELSTEIN Z”L
Dear Vues Master,
I can’t stop crying about the passing of my good
friend, R’ Shimmy Edelstein Z”L, who was taken
from us at the age of 52. A gifted talmid chochom
and lifelong resident of Flatbush, Reb Shimmy’s
passion for Torah was unparalleled. His mastery
of Shas and Poskim, along with his dedication
to Limud HaTorah, were an inspiration to all.
As a beloved baal koreh, teacher, storyteller, and
friend, his impact on the community will never be
forgotten. -RT
Vues Master’s Note: Yehi Zichro Baruch. May his
neshama have an aliyah.
WORLD TO COME
Dear Vues Master,
A scholar was asked: “We learned in a Mish-
nah at the end of Masechet Sotah that be’ikveta
d’mashiach brazenness will be widespread as
Moshiach arrives. Now, how is this possible?
Chutzpah is a trait of the wealthy, as stated in
Proverbs, ‘The rich man answers with arrogance.’
Yet, in Sanhedrin, our Sages tell us that ‘The son
of David will not come until the last coin is gone
from the purse.’ Thus, there seems to be a con-
tradiction. If no one has money and there are no
wealthy people, then, contrary to what Masechet
Sotah says, there won’t be chutzpah when
Moshiach comes.”
The scholar responded: “Arrogance is not the
exclusive domain of the rich. In Masechet San-
hedrin, the Gemara relates that Rabbi Nehorai
said about the generation when the Messiah ar-
rives that ‘The face of the generation will be like
the face of a dog.’ As we know, a dog has two
shortcomings simultaneously: it is both poor and
arrogant, as the Sages said in Masechet Shabbos,
‘Poorer than a dog,’ and as Isaiah said, ‘The dogs
are greedy souls.’ Thus, the poor can also be dogs
and chutzpahdik.” -BM
Vues Master’s Note: I can’t wait to find out!
UBER
Dear Vues Master,
Uber delivered to our Yeshiva a lost pair of Te-
fillin and an expensive laptop that had been left
in the car by a talmid. The Tefillin only had first
names, with no last names, so we weren’t sure if
it belonged to one of our talmidim. However, a
sharp talmid opened the laptop and discovered a
picture of the owner. The security guard immedi-
ately recognized the student, as he’s always re-
minding him to wear a mask. Thanks to this, he
was able to identify the student right away. Uber
Eats & Hashavas Aveida!
Postscript: The security guard shared that the boy
was so grateful to retrieve his lost Tefillin and lap-
top that he called the Uber driver and gave him a
very generous tip! Kiddush Hashem. -RMS
Vues Master’s Note: What a heartwarming story!
We are so happy to hear about such kindness and
honesty.
THE END
Dear Vues Master,
Nirtza marks the conclusion of the Pesach Hag-
gadah. Many Haggadahs have some version of
the following note after this section: While the
traditional text ends here, it is encouraged to
continue discussing Yetzias Mitzrayim until one
feels sleepy. As Rabbi El Gersten says in his ar-
ticle, “When Does the Seder Actually End? An
Exploration of Nirtza,” Nirtza is not the end of
the Seder but a transitional step from the writ-
ten text to our conveying new insights on Yetzias
Mitzrayim as well as offering praise and singing
songs to Hashem (The OU Guide to Passover
5785/2025). This includes Shir HaShirim (Song
of Songs), which appears at the end of most
Haggadahs. Additionally, there are a wide vari-
ety of commentaries one can learn from.
If the Seder does not end with Nirtza, then sure-
ly Pesach does not end with the conclusion of
the Seder night (or nights). Rather, we should
continue relating the story of the Exodus, learn-
ing the laws of Pesach, and offering insights
throughout all seven (or eight) days of Chag
HaMatzos (Festival of Matzot). The very idea of
asking questions at the Seder should fuel further
discussion as well.
B’chol dor v’dor (In every generation): Each
generation has its own form of redemption, and
in each generation, we are tasked with discussing
the Pesach story. We are further obligated to sing
praises to Hashem for redeeming us from Egypt,
and we are to pray for the final redemption. Ad-
ditionally, given all the intricate laws of Pesach
(especially this year with the three-day yom tov),
we need to review them well. Each child should
also be taught about Pesach at their level. While
Pesach is a time when families come together to
enjoy each other’s company, talk, and have fes-
tive meals, it would be a waste of eight beauti-
ful days if at least some portions of those days
weren’t spent in learning, song, and prayer. Of
course, you can rest as well.
According to one opinion, Yisro was so moved
by Moshe’s telling of the Exodus that he con-
verted to Judaism. The Torah describes Moshe’s
retelling with the words, “And Moshe told his
father-in-law, Yisro, all that Hashem had done
to Pharaoh and the Egyptians” (Exodus 18:8). It
wasn’t “just facts”; every detail was conveyed
with feeling.
While it is not our job to proselytize, imagine
the impact you can have
on family and friends at
your own Seder – if you
prepare properly. In turn,
you will hopefully be in-
spired by the insights of
others into this holiday.
That is not to say you
shouldn’t help around the
house as well.
In the merit of our en-
hancement of Zman Chei-
rusenu (the time of our
freedom), may Hashem
bring us from the slavery
of exile to the final re-
demption in the Land of
Israel quickly and speed-
ily in our days. -CYM
Vues Master’s Note: It’s like my wedding video
where it says, “This is not the end, but the begin-
ning!”
MEGILLAH
Dear Vues Master,
In light of all that is happening in the world,
this year’s Megillah reading felt very current.
In 2024, virtually the entire frum world viewed
the Democratic presidential ticket as a potential
nightmare and wanted Trump to win. We are still
thankful that he did, but the ride since then has
not been smooth. From the hostage deal that in-
cluded the release of a very large number of ter-
rorists, to appointments ranging from pro-Israel
Mike Huckabee and Marco Rubio to others less
desirable, to Trump’s suggestion that Gazans va-
cate Gaza – and let the U.S. (or someone else)
take it over, Trump’s first few months in office
have been something of a roller coaster ride.
And the never-ending cycle of executive orders,
lawsuits, appeals, and counter-appeals has been
an exhausting ping-pong game. And then there’s
what’s happening in Israeli politics… This un-
certainty and confusion echo the many uncer-
tainties that the Jewish people faced in the time
of the Megillas Esther, lehavdil (to differentiate),
as well.
A comparison of Megillas Esther to fictional sto-
rytelling highlights the difference between the
reality we want and the one we actually get. The
most popular form of storytelling for the last 50
years or so, movies, provides a template. Most
successful movies have a similar structure. Near
the beginning, the protagonist encounters a prob-
lem. They repeatedly try to solve the problem,
seemingly succeeding but then being defeated,
until the climax – usually about three-quarters
of the way through. At that point, the problem
is definitively solved in the protagonist’s favor.
The denouement that follows wraps everything
up for the proverbial “happily ever after” ending.
As one screenwriting manual puts it, “After the
conflict is resolved in the climax, the film should
end as quickly as possible,” neatly tying up loose
ends for maximum audience satisfaction.
Megillas Esther, an account of real events, does
not follow this pattern. To start, it is not clear
where the climax of the story is. A viewer might
find the moment when Esther tells Achashvero-
sh (King Ahasuerus) about Haman’s plans to
kill her people as that moment. However, even
though the King then leaves in anger, we are
not a hundred percent sure that he will take Es-
ther’s side. Happily, when he returns, with a little
prodding from Charvona, he does take Esther’s
side and has Haman hanged. Nevertheless, that
leaves the central problem, the death sentence
against the Jews, unresolved. After hanging Ha-
man, the King gives Esther Haman’s estate and
Mordechai his signet ring. Again, positive devel-
opments, but not a solution to the main problem.
Then comes a development very unlikely to
appear in fiction. Esther has to risk her life for
a second time just to ask the King to stop the
edict she had already informed him of. Again,
fortune (Hashem in hiding) shines on Esther, and
the King extends his scepter, ensuring Esther’s
life, and even agrees to her request, except – the
King cannot actually rescind his earlier order but
can only issue a new one, allowing the Jews to
defend themselves. Again, this is kind of a win,
but not as solid as had been hoped. Thankfully,
the Jews successfully defend themselves – that
is, in unwalled cities. Those in the walled city of
Shushan still want an extra day of fighting, which
is granted. So, finally, there is complete victory,
celebration, and the establishment of a holiday
to commemorate the event in the future. And
then they all lived… to pay the taxes imposed by
the King. While there are some positive inter-
pretations of this verse, like that Achashverosh
removed an extra tax he had earlier put on the
Jews, now imposing only the ordinary tax, I
doubt that there is a feel-good movie or fairy tale
in existence that would end with that.
My point is that even though we long for the
clear victories and feel-good endings of fiction,
real life is often much messier than that, just like
our current reality, especially when a hidden
miracle is taking place, as many of us feel (or
hope) is happening now. In fact, Rabbi
Naftalie of Ropshitz, in his work Zera
Kodesh, has suggested that the require-
ment on Purim to drink ad shelo yodah
(until one cannot tell) is a kind of demon-
stration of why, even though we are ob-
ligated to do hishtadlus (effort), Hashem
really runs the world. This
is because, besides our in-
ability to stop bad things
from happening or make
good things happen, on a
deeper level, we don’t even
know which events are truly
good or bad. Not really. So
in today’s world, where
one can develop whiplash
from trying to follow the
ups, downs, sideways, and
zigzags of current events, that may be our most
important takeaway from Purim. -DZ
Vues Master’s Note: This letter seemed like a
lange megillah (long scroll)!
CHUCKY THE FARCE
Dear Vues Master I am deeply disappointed with
Senator Chuck Schumer’s actions—or rather,
lack of action—when it comes to standing up for
the Jewish community in the face of escalating
anti-Semitism. For years, he’s branded himself
as the self-proclaimed “shomer” of the Jewish
people. Yet, time and again, his actions fail to re-
flect any meaningful commitment to this cause.
Instead, his words ring hollow, reduced to a con-
venient slogan when politically expedient.
The horrific massacre of Israelis by Hamas in
October 2023 served as a wake-up call to Jew-
ish communities across the United States, yet
his response has been nothing short of inad-
equate. While Jewish students endure relentless
harassment on college campuses, and Jewish
businesses are vandalized in the name of politi-
cal protest, he’s opted for weak statements and
virtue-signaling instead of taking real, tangible
action. Worse still, you’ve spent your time at-
tacking Israel and undermining its right to exist,
rather than defending your own community.
In March 2024, rather than denouncing Hamas
or standing in solidarity with Israel as it fought
for its survival, he chose to attack Prime Minis-
ter Netanyahu and demand new elections in Is-
rael, calling him an “obstacle to peace.” To call
this a failure in leadership is an understatement.
His decision to side with those who vilify Israel
at such a critical moment speaks volumes about
where your true allegiances lie.
If Schumer truly cared about combating anti-
Semitism and protecting the Jewish people, your
actions would speak louder than your empty
rhetoric. What we have witnessed from you in
the past months has only proven that your com-
mitment to this cause is as shallow as it is self-
serving.
It is time for Schumer to stop talking about being
the shomer of the Jewish community and start
acting like one. -LY
Vues Master’s Note: Schumer’s inaction in the
face of rising anti-Semitism and weak responses
to Israel’s struggles show his leadership is more
about political gain than true commitment to the
Jewish community.