05 May SPEAK YOUR VUES WITH THE VUES MASTER
Please note that the author of Speak Your Vues is in no way affiliated with the publisher of
this paper. The author of this column is an independent third party contributor. The views and
opinions expressed by this author may not reflect the views and opinions of the publishers. If
one has any issues with any of the views, please write a letter to the Vues Master.
LAG BA’OMER
Dear Vues Master,
Lag BaOmer is now celebrated widely throughout Brooklyn.
Growing up, I don’t remember it being nearly as popular, there
were only a couple of events, nothing like today.
This year in particular, Lag BaOmer really stood out. Shuls
throughout Flatbush and Boro Park created beautiful, well-
organized events that captured the joy and unity the day repre-
sents. The bonfires were conducted carefully, and many shuls
hosted dinners in honor of Rav Shimon bar Yochai. From lively
music and dancing to activities for children and adults alike,
there was a genuine sense of connection and pride throughout
the neighborhood.
What made it even more special was that these celebrations
were not limited to just one or two locations. Across the tri-
state area, events were taking place, each with its own unique
flavor, yet all sharing the same warmth and enthusiasm. It felt
like the entire borough was participating in something mean-
ingful and joyful.
At the heart of these celebrations is the legacy of Shimon bar
Yochai, whose life and teachings are closely connected to the
spirit of Lag BaOmer. His devotion to Torah and spiritual depth
continue to inspire generations, adding a deeper layer of mean-
ing to the joy and unity expressed on this day.
In a time when people often feel disconnected, moments like
these serve as an important reminder of the strength of com-
munity. The growth of Lag BaOmer celebrations over the last
ten years reflects a deepening commitment to tradition, achdus,
and shared identity.
It is truly wonderful to see, and I hope this positive momentum
continues for many years to come. BT
Vues Master’s Note: Amen! Achdus is what we need most in
these times!
SCOOTERS
Dear Vues Master
As the weather improves and the days grow longer, it is heart-
ening to see children enjoying more time outdoors. However,
with this seasonal change comes a growing concern that de-
serves attention. Many boys and girls traveling to and from ye-
shiva are now using motorized bicycles (mopeds) and electric
scooters. While these modes of transportation are convenient
and increasingly popular, they also pose significant risks when
not used responsibly.
It is not uncommon to see these vehicles reaching speeds of 30
miles per hour or more. At such speeds, even a small mistake
can lead to serious injury. For young riders, often navigating
busy streets without sufficient experience or proper safety gear,
the danger is even greater. This situation represents a real saka-
na (danger) that should not be taken lightly.
Parents, educators, and community leaders all share a responsi-
bility to address this issue. Emphasizing safety, enforcing hel-
met use, and ensuring that children understand traffic laws are
critical steps. Additionally, riders should be encouraged to stay
alert, avoid distractions, and ride at safe speeds appropriate for
their surroundings.
Our children’s well-being must always come first. By raising
awareness and promoting responsible riding habits, we can
help ensure that their daily journeys remain safe as well as en-
joyable.
TW
Vues Master’s Note: In the U.S., e-scooter injuries have risen
sharply, with about 56,800 injuries in 2022 (up from ~8,500 in
2017) and continuing to increase by roughly 20–25% per year
since 2017. That’s a lot of injuries!
HASHGACHOS ON SHAITELS
Dear Vues Master,
I would like to thank the lady who wrote the recent letter on
Apr. 22, entitled “Hashgachos on Sheitels,” where she shared
the struggles she is experiencing in her quest to acquire the
proper headgear for her precious kallah. I admire your honesty
and your call of alarm to the community.
This sheilah has already been addressed in a kol korei issued
in Elul 5784, signed by the following great Gedolim shlita of
our time, both here in America and Eretz Yisroel: R’ Elya Ber
Wachtfogel, R’ Ahron Feldman, R’ Aryeh Malkiel Kotler, R’
Yaakov Shraga Horowitz, R’ Yisroel Tzvi Neuman, R’ Sariel
Rosenberg, R’ Moshe Shternbuch, R’ Azriel Auerbach, R’
Yitzchak Zilberstein, R’ Moshe Mordechai Karp, and R’ Na-
chum Eizenstein.
This is what they wrote (to obtain a copy or for further informa-
tion, email 8459171@gmail.com):
“The issue of wigs containing Indian hair has been a subject of
discussion for over twenty years. In 5764, a psak was issued by
the gedolei hador forbidding these sheitels as tikroves avoda
zara.
Many have relied on a heter based on the opinion that the hair
tonsuring performed in the Indian temples is not done with the
intention of sacrificing the hair to the avodah zara. Further-
more, the lenient opinion maintained that even if the practice
was indeed tikroves avoda zara, it was presumed that the hair
used in sheitels did not originate from these temples.
Recently, there has been more clarity based on
many testimonies and much detailed research. It
has become clear that the practice of hair tonsur-
ing is indeed a form of tikroves avoda zara. It
has also been established that the vast majority
of hair used in sheitels is indeed a form of avoda
zara. Therefore, the issue is relevant again with
full severity.
As of the present time, an acceptable heter has
not been presented for this serious issue. Accord-
ing to many Rishonim, the transgression of de-
riving benefit from tikroves avoda zara is in the
category of sins for which the halacha is yehoreg
v’al ya’avor (one must give up one’s life and not
transgress).
It is our opinion that there is no way to avoid this
severe problem other than ascertaining that the
hair is not from the temples, through strict super-
vision of the hair from when it is cut off the head
until the completion of the production process.
As of now, such supervision is something that is
almost non-existent.
The difficulty that this imposes on the tzibbur
is well understood. However, our ancestors
throughout the generations sacrificed their lives
al kiddush Hashem so as not to be contaminated
by the impurities of avoda zara r”l.
Chazal say, ‘l’fum tzara agra’—according to the
difficulty, so is the greatness of the reward. The
Torah already promised (Devorim 13:18), ‘No
part of the banned property should attach to your
hand, so that Hashem will turn back from His
anger, and give you mercy and be merciful to
you and multiply you…’
In the merit of abstaining from avoda zara and its
accessories, may Hashem make us worthy of the
time when all avoda zara will be destroyed, with
the revelation of Hashem’s kingdom, may it be
speedily in our days.”
Join us as we confidently step into the future…
Bzechus nashim niga’el! Chazak v’ematz!! B.C.
Vues Master’s Note: The safest thing to do
would be to abolish sheitals all together and for
women to cover their hair with cloth hair cover-
ings. I’m not sure sheitals were what chazal had
in mind.
SPIRIT AIRLINES SHUT DOWN
Dear Vues Master
I am writing to express mixed feelings about the
news that Spirit Airlines has finally gone out of
business after 34 years of operations. On one
hand, I am happy to see the airline disappear be-
cause of its consistently horrible service, hidden
fees, and frustrating customer experience. Many
travelers have long endured unreliable flights
and poor support, so in that sense the closure
feels justified. However, I am also concerned
and disappointed that the end of Spirit means
fewer truly low-cost options for everyday pas-
sengers. With jet fuel prices rising sharply during
the Iran conflict and financial pressures already
mounting, budget airlines are becoming harder
to sustain. Consumers are left with a shrinking
market where even basic travel has become in-
creasingly expensive. I hope policymakers and
airlines alike recognize the need for affordability
and competition, not just consolidation among
major carriers. While I will not miss the frustra-
tion of flying Spirit, I do miss the era when bud-
get travel was accessible to ordinary families.
Air travel should not feel like a luxury reserved
only for the wealthy or business travelers. Ulti-
mately, I welcome better service standards in the
airline industry, but I urge leaders to find ways
to preserve low-cost travel options so that aver-
age Americans are not priced out of flying alto-
gether. Without meaningful competition, fares
will continue to rise, and the loss of Spirit should
serve as a warning that affordability in air travel
is fragile and requires deliberate policy attention
and market balance going forward. JT
Vues Master’s Note: Remember the good old
days when seat selection, baggage, and meals
were all inclusive with the cost of your ticket?
OF LOVE & HONOR
Dear Vues Master
A question may be asked: If Rabbi Akiva taught,
“Love your fellow as yourself,” why does the
Gemara say that his students died not because
they lacked love, but because “they did not show
?(שלא נהגו כבוד זה לזה) “another one to honor
One might have expected the Gemara to say that
they were punished for failing to uphold the very
teaching of their Rosh Yeshiva.
Furthermore, why does the Gemara use the
phrase לזה זה”) this one to this one”) rather than
the more common לרעהו איש”) a person to his
fellow”)? Perhaps the Gemara is hinting that the
flaw was not in their interpersonal friendships
per se. Indeed, they may have loved one another
deeply, just as Rabbi Akiva taught. I would sug-
gest that it was דווקא their intense focus on
“love” that led them astray, creating a kind of
groupthink. Their love for one another may have
been so strong that it blurred necessary boundar-
ies, extending inappropriately into relationships
that require a different posture—such as those
with teachers and parents. While this may sound
admirable in theory, it can lead to imbalance and
even harm.
Love and honor are distinct virtues, each suited
to different types of relationships. Love is typi-
cally expressed among equals. This is implied in
כמוך לרעך ואהבת”—love your neighbor as your-
self.” The comparison to “yourself” suggests a
relationship of parity. Even in the case of par-
ents, who are not equals, the Torah speaks of
their love for their children, as in Mishlei (3:12):
“For whom Hashem loves, He reproves, as a fa-
ther loves a son.” Similarly, the concept of love
extends to spouses, as seen with Yitzchak and
Rivkah: “He took Rivkah… and he loved her.”
Here too, love operates within a framework of
closeness and mutuality.
Honor, by contrast, is expressed in hierarchi-
cal relationships. The Torah commands, “Hon-
or your father and your mother”—not “love”
them—because the relationship is defined by
reverence, indebtedness, and recognition of au-
thority. Likewise, regarding Moshe and Yisro,
the Torah states that Moshe went out to greet
him, bowed, and kissed him. Chazal note the
ambiguity of who bowed to whom, and the To-
rah intentionally leaves it open, as both direc-
tions carry legitimacy: Yisro to the king, and
Moshe to his father-in-law.
Love involves giving; honor involves lowering
oneself before one who stands above. Ahavah
(love) is rooted in giving, which presumes a dy-
namic of reciprocity. In unequal relationships,
that reciprocity is limited. As Chazal explain,
when one gives a gift to a king, the king’s accep-
tance is itself an act of giving—creating a sce-
nario of two givers and one receiver. True mu-
tual exchange, therefore, is most natural among
equals.
The primary exception is the parent-child rela-
tionship. There, the giving is largely one-direc-
tional: the parent gives, and the child receives.
The child’s role is not to “repay” in kind, but to
bring honor to the parent. Even seemingly small
gestures, like offering compliments, must be ap-
proached carefully so as not to imply equality
where it does not exist.
With this framework, we can better understand
the students’ downfall. Their error may have
stemmed from a subtle form of role confusion.
They fostered deep bonds of love among them-
selves but failed to maintain the proper sense of
honor toward those above them.
Two well-known episodes illustrate this point.
When Rabbi Akiva returned home after years
of learning, his students pushed aside a poorly
dressed woman who stood in his way, not real-
izing she was his wife. Rabbi Akiva responded:
“What is mine and what is yours is hers.” He was
teaching them that she deserved the same honor
they accorded him; she was not their equal.
Yet later, when Rabbi Akiva placed the Yerusha-
layim Shel Zahav on her head, his students ob-
jected. He again defended her, saying, “She suf-
fered greatly with me in Torah.” It seems they
did not fully internalize the lesson. In effect, they
showed a lack of proper honor toward the Gadol
Hador by failing to respect his wife, who is con-
sidered ופוגכ—like his own self.
What occurred in Rabbi Akiva’s time may, in
some ways, be repeating itself in our genera-
tion—not only in relation to rebbetzins, but to-
ward parents more broadly.
Children enter yeshiva environments and of-
ten form tight-knit social circles. While these
bonds can be positive, they sometimes come
with an unspoken expectation of emotional dis-
tance from parents, occasionally even leading to
alienation. There is no shortage of camaraderie
within the yeshiva, but it can come at a cost. One
might observe this at a wedding: the םירבח dance
enthusiastically with the chassan long after the
chuppah, while the kallah is momentarily left on
the side.
This dynamic may echo, in a small way, what
Rabbi Akiva’s wife experienced. And just as it
would have been unwise to disregard her, it is
equally unwise to neglect the honor due to one’s
parents.
Perhaps Rabbi Akiva’s support for Bar Kochba
as Mashiach came in the aftermath of the tragedy
of his 24,000 students. There may be an allusion
to this pattern in Parshas Acharei Mos, where
Moshe understands from Hashem’s words—“I
will be sanctified through those close to Me”—
that great loss can precede sanctification. His-
tory sometimes unfolds in such patterns, though
one hopes they need not repeat.
Therefore, it behooves those who may be dis-
tancing themselves from their parents, or failing
to accord them proper honor, to reflect and do
teshuvah. As the Torah teaches, honoring one’s
parents brings long life, not the measure of one’s
popularity among peers.
David Geltzer, LMSW, MSEd
Vues Master’s Note: What’s the most difficult
mitzvah to perform? I say it’s honoring one’s
parents.
HOW WE VALUE OUR TEACHERS
Dear Vues Master
Welcome to 2026. Our yeshiva day schools, Bais
Yaakovs, and yeshivos are thriving. We have
beautiful, state-of-the-art buildings, expanding
administrations, and devoted rebbeim whom we
respect, cherish, and rightly honor.
And then there are the teachers.
The truth is uncomfortable: teachers have be-
come the overlooked backbone of the yeshiva
system.
Do we value our teachers? We all say we do. But
if we’re being honest, do we really?
Teachers spend more waking hours with our
children than we do. They’re not just deliver-
ing curriculum; they’re shaping middos, build-
ing confidence, managing social dynamics, and
often serving as a steady emotional anchor in a
child’s day.
We thank them. We celebrate Teacher Apprecia-
tion Week. We send in muffins, notes, and small
gifts. Those gestures are kind—and appreci-
ated—but they are not compensation.
Let’s talk tachlis.
If we truly valued teachers, their salaries would
reflect it. Their working conditions would reflect
it. Their professional respect would reflect it.
Instead, many are expected to be available
around the clock—fielding late-night texts about
forgotten sweatshirts, missing assignments, and
special exceptions. They spend hours outside
the classroom planning, differentiating, and
problem-solving—unpaid, unseen, and simply
expected.
And still, we hear: “They only work ten months
a year.” “They have summers off.” “It’s a part-
time job.”
If that were true, people would be lining up to do
the job. They are not.
We are watching a quiet but steady erosion of
the teaching profession in our community. Tal-
ented, capable young people are choosing other
careers—not because they don’t care about chi-
nuch, but because they can’t afford to.
And who can blame them?
In some schools, teachers are told outright that
raises are not part of the system. Their salaries
stagnate while expectations grow. Innovation is
demanded. Availability is assumed. Dedication
is required. But opportunities for growth lag be-
hind.
A young teacher has a baby? Minimal or no paid
leave. Sometimes there are even financial penal-
ties for time off.
A teacher wants to enrich her classroom? Pay for
it yourself. Basic supplies? Cut corners. Make
do.
All while tuition continues to rise.
To be clear, there are schools that treat their
teachers with the respect they deserve. Those in-
stitutions are leading the way—and they should
be recognized. But too many others are falling
short, and it’s no longer something we can po-
litely ignore.
Here’s the bottom line:
You cannot demand excellence in education
while underpaying the educators. You cannot
expect passion to make up for financial strain.
And you cannot build a system on the backs of
teachers and call it sustainable.
If we want strong schools, we need strong teach-
ers. And if we want strong teachers, we need to
pay them like they matter—because they do.
This is not about perks or occasional apprecia-
tion. This is about salaries that reflect the critical
role teachers play. It’s about raises, benefits, and
basic professional dignity.
It’s about priorities.
We say we care about chinuch. We say our chil-
dren are our future.
Now it’s time to prove it.
Pay teachers like they are shaping the next gen-
eration—because they are.
And if we don’t? We won’t just lose good teach-
ers.
We’ll stop getting them altogether. So what can
be done, practically?
Give teachers raises. Boards should empower
Heads of School, principals, and Roshei Yeshiva
to call teachers in and say: you are doing a great
job, thank you. For your hard work, we are in-
creasing your salary—$1,000, $1,500, $2,000,
or more—because we value you. The result is
obvious: teachers benefit financially, morale im-
proves, productivity rises, and our children gain.
Common sense in 2026.
Sincerely, A community member whose children
have benefited from outstanding teachers and
who wants to see meaningful change.
Vues Master’s Note: Perhaps instead of spend-
ing so much on the physical structures we are
building, we should focus more on what’s inside
of them, including the incredible teachers you
are describing.
BENNETT/LAPID IS A BIG
PROBLEM
Dear Vues Master
I’ve backed Naftali Bennett for years. I view him
as a serious, well-intentioned leader who tries to
make decisions he believes serve Israel’s inter-
ests. In my view, the coalition he put together in
2021 was justified given the circumstances.
That being said, I’m not comfortable with the
partnership involving Lapid. Even though he
labels himself a centrist, I see him as closer to
the left. I disagree with his positions on religion
and don’t appreciate his general tone. His previ-
ous support for a Palestinian state, along with his
broader approach to security, leaves me skeptical
about relying on him in those areas.
Still, the merger says something important about
the direction of Israeli politics. The overall cen-
ter of gravity appears to be moving rightward, to
the point where this kind of alliance will likely
be viewed as left of center. That’s notable con-
sidering Bennett’s own positions, which remain
fairly conservative on both economic and secu-
rity matters. It suggests that a clearly left-wing
party is struggling to maintain relevance in the
mainstream.
As for what comes next, I assume Netanyahu
will once again be a key figure in building a co-
alition. I would prefer to see Bennett ultimately
work with other right-leaning parties. My ideal
outcome is a right-wing government that does
not depend on ultra-Orthodox parties with heav-
ily socialist economic policies.
One thing never changes with Israeli politics—
it’s always unpredictable. IW
Vues Master’s Note: As Israelis often do, let’s
vote on this! Not once, not twice, but again and
again and again….
MAMDANI VETOES BILL
PROTECTING SCHOOLS FROM
RIOTERS
Dear Vues Master,
I was deeply disappointed to read of New York
City Mayor Zohran Mamdani’s veto of a Coun-
cil bill that would have created “buffer zones”
to protect educational facilities from protestors.
(A similar bill protecting religious institutions
passed with a veto proof majority). Why the up-
hill battle to override the Mayor’s veto? Support-
ers of the bill need 34 members to reach a two-
thirds majority. Pro-Palestinian protests have
set up anti-Zionist checkpoints, hurled slurs and
worse at students who show up on campus to
learn. Recently, some young people (who clearly
lacked education) stormed a Scientology Church
in Manhattan as part of a viral “trend.” If abor-
tion centers can be protected from protestors
why not schools? Tellingly, Mamdani’s first veto
protected rioters who go beyond what consti-
tutes peaceful protest and free speech, denying
students the right to an education. The Mayor’s
stance on “Constitutional rights for burners, but
not learners, is very concerning. Unions and the
media called the school buffer zone bill con-
troversial and urged the Mayor to veto it. Now
we as the Jewish community should not sit by.
We should use our Constitutional right to vote
out of office any Councilmember who stands
by the Mayor on this issue. Time after time,
Mayor Mamdani has claimed to not want to get
involved in foreign affairs yet has used them as
a weapon against students, worshippers and hard
working New Yorkers. Protestors know that he
doesn’t care about us. Let’s pray they don’t come
for the shuls next.
Chaim Yehuda Meyer Brooklyn, New York
Vues Master’s Note: Mayor Mamdani is not our
friend! We need to daven that Hashem keeps us
safe, but it’s also important to look back at our
history as a nation and learn from our mistakes.
Relying on anyone other than Hashem has al-
ways caused our downfall.
WE HAVE AN ANTI-SEMITE AS OUR
MAYOR
Dear Vues Master
I am writing to express concern and to ask a dif-
ficult but increasingly unavoidable question: at
what point do Mamdani’s repeated criticisms of
Israel cross the line into rhetoric that many per-
ceive as antisemitic?
New York City Mayor Zohran Mamdani’s recent
statement condemning Israel’s interception of a
Gaza-bound flotilla raises this issue once again.
In his remarks, he described Israel’s actions as
a “brazen violation of international law” and
called for the immediate release of detainees,
including New Yorkers. While public officials
have every right—indeed, a responsibility—to
speak out on international human rights con-
cerns, the tone, frequency, and framing of such
criticisms matter.
Compounding these concerns, there was also a
controversial advertisement circulating online
that allegedly featured Mayor Mamdani along-
side someone wearing a keffiyeh, a symbol that
can carry political and cultural meanings. For
some observers, this added to the perception that
his messaging may not be sensitive enough to
how it is received by Jewish communities.
For many in the Jewish community, there is a
growing unease that Mamdani applies dispro-
portionate scrutiny to Israel while remaining
comparatively silent on the actions of other
nations or groups in New York. This perceived
double standard can contribute to the feeling that
criticism of Israeli policy is veering into some-
thing more troubling.
I urge Mayor Mamdani and others in positions
of influence to engage thoughtfully with these
concerns and clarify their positions in a way that
fosters dialogue rather than division. MT
Vues Master’s Note: There is no talking sense
with an antisemite. I encourage you to keep
voicing your opinioin, but history has taught us
that antisemitisim is irrational and everlasting.
JEWISH PEOPLE DO NOT LIKE
MAMDANI
Dear Vues Master
Recent public statements and actions by Mayor
Zohran Mamdani have intensified concerns
within New York City’s Jewish community, par-
ticularly among those already alarmed by rising
antisemitism and perceived gaps in official re-
sponse.
The Jewish Community Relations Council of
New York (JCRC-NY) recently issued a pointed
critique following the Mayor’s condemnation
of Israel’s interception of a Gaza-bound flotilla.
According to JCRC-NY leadership, including
Mark Treyger, the Mayor’s swift public engage-
ment on an international maritime incident stood
in stark contrast to what they describe as a lack
of response to a reported antisemitic episode at
the Park Slope Food Coop in Brooklyn. They ar-
gue that such selective attention raises questions
about consistency in addressing hate incidents
affecting Jewish New Yorkers at home.
Critics have also pointed to Mamdani’s broad-
er record and rhetoric on Israel, including his
characterization of Israeli military actions and
his earlier reluctance to condemn controversial
slogans, as contributing to a climate of unease
for some Jewish residents. These concerns are
further amplified by disputes over his adminis-
tration’s rollback of prior antisemitism-related
executive orders, including those referencing the
IHRA definition of antisemitism.
It is important to note that Jewish New York-
ers are not monolithic in their views, and many
continue to engage constructively with the
Mayor’s office. However, organizations such as
JCRC-NY emphasize that public trust depends
on consistent acknowledgment and response to
antisemitism wherever it occurs, alongside care-
ful framing of international conflicts.
As tensions remain high globally and locally,
many community leaders are calling for more
unified, attentive, and responsive leadership to
ensure that all New Yorkers feel equally seen
and protected. BR
Vues Master’s Note: See above!