by Pamela Deutsch

Eli Bareket was born inTel Aviv-Jaffa and raised in Bat Yam.  He attended elementary school in Bat Yam, and then continued his education at Boyer in Jerusalem as a boarding student.  He served in the IDF in the Golani Brigade later becoming an officer.

After his military service Eli worked, and eventually began studying Islam and Near Eastern Studies at the Hebrew University.  As a student, he was active in a number of social justice frameworks.  As a member of Students for Social Justice, Eli was involved in efforts to raise awareness develop consciousness to social justice issues.  As a member of the International (Sephardic) Educational Front, he was involved in the creation of a national program called Bridge to College, which worked to assist students not enrolled in academic tracks to improve their matriculation scores and increase their awareness to higher education and the opportunities it could give them. Bridge to College also tried to assist the students in understanding why they were not in academic tracks; exploring issues such as the students’ expectations of themselves and the expectations of those surrounding them. One of the issues that arose from their work is that children are unaware that they are not in academic tracks; they are part of a big push to take and pass matriculation exams but the exams they are taking are not necessarily at the levels that will later allow them to attend university.

Having attained his BA, Eli then continued studying for a Masters, in an individually designed program on Muslim minorities – e.g. Muslims in the Philippine sand Ethiopia.  In parallel, he worked at Beit Hillel at theHebrewUniversity.  During his ten-year tenure at Beit Hillel, he was involved in the evolvement of the organization from an organization that worked almost exclusively with foreign students, to one whose main goal and strategies was to work with mainly Israeli students.  Eli created a working model and was promoted to program director.  Today, Hillel has expanded to 10 campuses in Israel.

At the same time,  Eli was active in Mayan Hachinuch Hademocrati.  This organization, founded in response to the Shas initiative to bring religious education to Jerusalem’s weaker neighborhoods, provided informal education and tutoring in weak neighborhoods in Jerusalemfor both Arab and Jewish populations.  In addition, Mayan Hachinuch Hademocrati, worked to empower children, youth, and their parents.

In 2005 Eli became the director of Memizrach Shemesh.  Founded in 2000, by the Avi Chai Foundation andAlliance“Kol Yisrael Chaverim,  Memizrach Shemesh, is a Beit Midrash (House of Study) and a Center for Jewish Social Activism and Leadership inIsrael. Dedicated to the values of communal responsibility and social action rooted in all Jewish traditions including those of the Sephardi and Mizrachi heritage, the organization cultivates and trains leadership in Israel’s geographic and social periphery, with hundreds of participants every year working towards improvement and change in their communities. Before directing the organization, Eli was part of a group that met to discuss what the Sephardic tradition has to give to Israeli society and its issues and was in that sense one of the founders of the organization.  He participated in one of the first learning groups run by the newly founded organization.

During his tenure, Memizrach Shemesh has grown from working annually with 170 participants to more than600 ayear.  The organization runs programs from Kiryat Shmona toArad, for different age groups from post high school students to parents.  In addition, Memizrach Shemesh works with the Border Patrol.  In this program, officers participate regularly in a Beit Midrash.  Their participation assists the officers in being able to see themselves as educators, aids their ability to deal with issues such as social responsibility within their units, and helps them understand that as officers they can empower their soldiers to dream of greater things when they finish their service such as an academic education.

In addition, Memizrach Shemesh is working with Keren Rashi to open Darka, a new network of junior high and high schools in the periphery, designed to educate for excellence – both academic and social, as currently there is no network whose goal is academic achievement. Finally, the organization has expanded its international reach working with communities in bothNew York City and Budapest.

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Eli, continues to be active beyond his role as CEO.  He served, as a member of the Kedma committee for the “poel tedek behinuch” (an education prize), is a member of the international council of the New Israel Fund, and served for two years as the chair of the Association for Batei Midrash inIsrael.   Today, Eli chairs the board of Panim, which is now a federated organization, with each member organization having a vote on the board.

In his spare time, Eli has begun to write poetry.  He recently wrote a poem for his son to help him understand when you were a kipa and when you do not; something which is clear for someone who is either religious or not, but less clear when you are traditional.

Eli is divorced and the father of 3 children and lives in Jerusalem.

photo by: Mona Ostby Beck

Born in Kharkov, Ukraine, Ariel was involved in the Bnei Akiva Youth Movement after the fall of the “Iron Curtain”.  For Ariel, the emissaries who came to the Ukraine from Israel and the US were his earliest role models and a source of inspiration. It was clear to him that he would follow in their footsteps – working in Jewish Zionist education both in Israel and in Diaspora Jewish communities.

Ariel made aliya in 1992 at the age of 16 with his family.  The family first lived in Kfar Adumim and a few years later moved to Jerusalem.  Ariel finished high school in Jerusalem, and then continued his studies in the Hesder program of Birkat Moshe Yeshiva in Ma’ale Adumim, serving in the paratroopers in the IDF in the framework of the program.

From the age of 17, Ariel began serving as an emissary and continued to do so for years to come.  His first trip back to the FSU was to work in a Jewish summer camp.  This was followed by participating in the interview committee for Na’ale for the Israeli Ministry of Education, taking part in Zionist Seminars through the Jewish Agency, working for Bnei Akiva, serving as summer camps coordinator in the Ukraine and finally serving as the central Bnei Akiva “shaliach” in Argentina.

Ariel studied Education and Contemporary Jewry at the Hebrew University and continued to serve as an emissary.  During his studies, he traveled for a variety of Jewish organizations such as the Lauder Foundation, Bnei Akiva and the Jewish Agency to many different communities worldwide – Spain, Germany, Costa Rica, Mexico, etc. in diverse roles and capacities.

In 2002, Ariel met Rachel, a nurse who had made aliyah from the United States in 2000.  They were introduced by a common friend, and already on the very first date, Ariel mentioned to Rachel that as soon as he finished his degree he was planning to take a position as a “long term shaliach”. From 2005, the couple spent 3 years in Uruguay where Ariel was the rabbi of the local Sephardic congregation and the coordinator of Jewish studies in a local Jewish school.

Upon Ariel’s return from Uruguay, he began to work as the CEO of Machanaim, a veteran Russian Jewish Education Network. Machanaim works to promote Russian Jewish education in both Israel and the Diaspora.  Its wide range of programs includes formal and informal education for all ages as well as distributing educational materials, both on and off line.

While serving in Uruguay, as the rabbi of a non-observant community, but one that is deeply connected to its culture and tradition, Ariel realized that the “community” in Uruguay had a lot in common with Russian-speaking Jews in Israel and worldwide. Just as the “community”, in its wide meaning (not only a synagogue), is a framework for maintaining Jewish life for the Jews in the Diaspora, in Israel it can be a supportive framework and a link to the Israeli society, its tradition, culture and actuality.

Due to their historical background, many of Russian-speaking Israelis lack a clear Jewish identity; they have little if any Jewish education and feel little connection to Jewish values and Israel. The result is that many of them have had serious hardships integrating into Israeli society and that they have difficulty identifying themselves as Israelis and even as Jews. Tens of thousands of these immigrants have left Israel – either to the US, Canada or Germany or back to the FSU.  According to research conducted by the Israeli Institute of Democracy in 2009, only 28 percent among FSU immigrants gave a positive answer to the question “Would you want your children and grandchildren to live in Israel?”.

Through the Supportive Communities Project, Machanaim proposes to build on and create new community centers for Russian-speaking Israelis – both new and veteran immigrants and their families. Members will have the opportunity for learning and experiencing Israeli and Jewish values and Israeli culture, which will be the base from which they can grow and develop as full and committed citizens of the State of Israel. The project  supports Russian-speaking Israelis in a manner which helps them to form a strong sense of identity as Jews and Israelis and develop a sense of belonging and shared values.

Activities offered include:

Formal and informal classes on Jewish subjects, Israeli history and current events, as well as in music, theater, cooking, etc.; preparation for Bar-/Bat-Mitzva classes; preparation to wedding for young couples; experiential and learning workshops; preparation to the army service for youth; festival celebrations, including preparatory workshops for every Holiday; Kabbalat Shabbat with families, once a month; educational tours; Shabbat seminars; cultural events (concerts, performances, etc.); and more.

The project was initiated in September 2010 thanks to the generous support of Cyril Stein z”l, whose family and friends are continuing to carry on the project and its vision. Since then, the program has expanded from one community center to four, and now involves thousands of people.  Plans are currently underway to expand to additional communities.  The project has been successful in involving new partners including the Ministry of Absorption, municipalities and local and foreign-based foundations.

Ariel believes that the Community Project can serve as a model for creating a more inclusive Israeli society, not just for Russian speakers, but for people of all backgrounds as well.

Zipi Mizrachi is a ground breaker.  Recognizing the lack of opportunities for religious women to pursue careers as serious artists, Zipi created A Studio of Her Own.

Zipi, who is 45 years old, was raised in Ashkelon, attended religious schools, and spent two years as a national service volunteer, one as a tour guide in Kfar Darom before it was actually a recognized settlement, and one as a kindergarten teacher in Ma’ale Adumim working with families who had been evicted from the Musrara neighborhood in Jerusalem.  Following her national service, Zipi studied music and Judaism at the Michlala Jerusalem, married and had two children.

Divorced after seven years of marriage, Zipi started working as music history teacher at two religious girl’s high schools in Jerusalem, Tzivia and Horev, as a music teacher in a Montessori kindergarten, and as an instructor in music teaching methodology at the Beit Yakov Teacher’s Seminary.  Three years later, in 1997, Zipi remarried and became a partner in raising five boys in addition to her own two daughters, later having an additional child with her current husband.  In parallel she began studying for Masters Degrees in art history and musicology at the Hebrew University of Jerusalem.  Zipi completed her course work in art history as well her master’s thesis on musicology, receiving her degree in 2008.

By 1999, Zipi was beginning to spread her wings. She convinced two religious girl’s high schools, Tzivia in Jerusalem and Ma’ale Adumim, to add art programs to their matriculation curricula.  This required intensive work with the directors of school networks to promote the idea of including art studies for matriculation in religious high schools.  For six years Zipi served as the Ministry of Education, Supervisory Department mentor for art programs in religious high schools all over the country.  This included writing a syllabus for matriculation educational programs, writing and grading matriculation exams, and in general establishing standards for matriculation level art education in religious schools.

Three years ago, Zipi began studying for her PhD in gender studies at the Bar Ilan University.  In the beginning the focus of her research was on the art work of religious women. As her research progressed, Zipi realized that research was not enough and what was needed was action.

A Studio of her Own began as a project of The Jerusalem Center for Young Adults, established in Musrara by the Lev Hair Community Administration.  When funding for that Center became uncertain Zipi looked for a new home for the program, eventually establishing her own non-profit organization.  A Studio of Her Own is now located in the Baka neighborhood of Jerusalem, within a setting that includes several programs serving religious youth at risk.  Each year 10 religious women artists are given access to studio space, a business mentoring course, mentoring by established artists, opportunities to exhibit their work, and a supportive community in which to develop their art work and their own studios.  Last June, the first group held a successful exhibition at the Jerusalem House of Quality.   Now, as second year participants, they are in the process of establishing themselves as businesses.  Participants in both years of the program give back to the community by teaching art courses for youth at risk and other needy populations.

Zipi has been documenting every step of her process, meetings, contacts, relationships , the experience of working with all these different people and organizations and this material, this action research  will be the basis of her thesis; practical information on how to be an activist and  establish a feminist organization.

Zipi continues to head the art department at Tzvia Ma’ale Adumim, to teach at the Emunah and Efrata colleges in Jerusalem, and to serve as the CEO of A Studio of Her Own.

I met Zipi, when she requested Financial Resource Development assistance from Shatil, and was only at the very beginning of her process.  For the last two years, I have mentored Zipi as her idea became a reality.  Making her dream come true, has required Zipi to stretch in many directions, acquire a whole new skill set, establish new relationships, and utilize her many talents.  It has been a distinct pleasure to be part of her process.

“When I looked at the map of Reform congregations around Israel, I realized that with the exception of Yahel and Lotan, there were no Reform communities in southern Israel, not even in Beersheva or Eilat.  Working in the Arava has given me the opportunity to work, live and study with people who are discovering new aspects of their Jewishness… sharing my knowledge of Judaism with those who want to learn more.”

Speaking to Rabbi Gruber, one gets the feeling that he has found his rabbinical niche.  Not so easy to do when your family abounds with rabbis – very different rabbis. Benjie’s  grandfather was a Reform Rabbi in Columbia, South Carolina, his father is a Conservative Rabbi and a professor of Bible Studies at Ben Gurion University, his younger brother is a Habad congregational rabbi outside London, and his older brother is a Secular Humanistic Rabbi in Texas.

“I was raised as a modern orthodox Jew, “ says Benji who was born in 1975 and made aliyah with his family to Beersheva in 1980.  “I attended state religious schools, attended a yeshiva high school, and was one of the founding members of the hesder yeshiva in Yerucham.”

It was during an extended stay in Portland, Oregon, that Benjie discovered liberal Judaism. “Every week I would attend services at a different synagogue.”  Following his two years in the US and his work as a Jewish Agency emissary in different parts of the FSU, Benjie returned to Israel, attained a BA in Jewish philosophy at Hebrew University, and met Tovi.  Tovi, a social worker by training, had a dream of volunteering in Africa.  A six month stint in Malawi gave Benji a much clearer idea of what he wanted to do with his life.  Becoming a rabbi would allow him to combine his love of education and working with people with his need to be involved in tikkun olam.

Benjie was accepted at HUC and combined his rabbinical studies with a Master’s in Jewish philosophy from Hebrew University.  During his studies he did practical work at Congregation Mevakshei Derech in Jerusalem and at IRAC, and taught Jewish studies at the IDF Institute for Jewish Studies.

Even before being ordained, Benjie was approached by Kibbutz Yahel and the Movement about serving as one in a long line of rabbis for the kibbutz.   Benji became a long distance rabbi like most of his predecessors, but after a year and a half he approached the kibbutz and the movement about actually moving to Yahel.  They were very excited about the idea, and in August 2010, the Gruber family – Rabbi Benjie, Tovi, and Yair and Ella (6 and 4) moved to Yahel in the Arava.

For the last year, Benjie has been listening and learning.  As he works with other kibbutz members in the cow shed, as he meets with people of all kinds  – businessmen in Eilat, the head of the regional council, the director of the community center…

The area north and south of Yahel and Lotan contains 3000-4000 people who live on 12 kibbutzim, 5 moshavim, an army base and a few other settlements.  What has emerged from his meetings and his work is that people are interested in Israeli culture and that there is an interest in learning more about Judaism.

Benji, who does not wear a kippa most of the time, does not look like what people expect a rabbi to look like and is in great demand.

He teaches at a local high school, at the pre-army mechina in Hatzeva, and is the main teacher for Beit Midrash Baderech.

He is a regular lecturer in the officer’s training course at the Ovda air force base.

He teaches regularly scheduled classes in parshat hashavua and Talmud at Yotvata, Yahel and Grofit.

Rabbi Benjie is also in demand at ceremonies.  They may be weddings at Timna or in Eilat, or bar and bat mitzvah ceremonies at kibbutzim and at isolated settlements.

“When I looked at the map of Reform congregations around Israel, I realized that with the exception of Yahel and Lotan, there were no Reform communities in southern Israel, not even in Beersheva or Eilat.  Working in the Arava has given me the opportunity to work, live and study with people who are discovering new aspects of their Jewishness… sharing my knowledge of Judaism with those who want to learn more.”

“Baalei Shem”, the new outdoor performance of the Mystorin theatre group, offered thousands of spectators a new poetic narrative in which images of Hebrew letters, Hasidic stories, singing of traditional piutim and allusions to the Holocaust were interwoven. For many of the close to 4000 viewers it was a first encounter with Judaism and Jews that was not specifically Holocaust-related but vibrant and creative. They were moved by the beauty and the spiritual strength that can be found within the Jewish tradition.

The performance at Krakow’s Main Square was combined with discussions with the audience, seminars and batei midrash where texts that inspired the project were studied in connection to the spiritual Jewish history of Eastern Europe. During these seminars participants were able to learn more about the Hassidic tradition, its connection to Poland and the role it played in the evolvement of Jewish spiritual thought. Seminars also provided insights into the creative process behind “Baalei Shem” and showed how we find inspiration in Hassidic rituals to create modern theatre thus demonstrating the continuity between Jewish past and present.

Before WWII the Jewish population of Krakow was estimated at 60.000 people. The city was an eminent Jewish activity center, with more than 300 synagogues, and flourishing culture, education and welfare institutions. After the Holocaust and the anti-Semite persecutions of the 1960s, all those ceased to exist. Walking through the streets of Kazimierz, the old Jewish neighborhood, situated in the very heart of modern Krakow, both Jews and non-Jews cannot stay indifferent to what happened there. The Holocaust has left behind feelings of sadness, guilt, anger and shame.

The project of the Mystorin theatre group brought Jewish culture back to the streets of Krakow offering both Jews and non Jews a way to remember the Holocaust together without hatred, a way that will not lessen the tragedy but provided possibilities for tolerance, partnership, understanding and coexistence.

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“I am here because of my wife” declared Shimon “She threatened me with divorce and this time she was serious because she sent me a summons for the rabbinical courts”

Rabbi Eckstein was surprised by the courageous move on the part of this woman.

Shimon has worked for years as a Bible teacher and is an ordained Rabbi. He is a kind man and learned torah scholar. His heavy aftershave and the mint he sucks on do not hide the fact that this happy, good-hearted Jewish man is absolutely inebriated, as we say during Purim, “ad d’lo yada” (So drunk that he is unable to differentiate between Mordechai and Haman).

Two months later, when he was already 30 days off the bottle, he sat with Rabbi Eckstein and spoke to him seriously about his situation. “How will the rest of the program help me?” He asked, “What can I learn from it?”

Shimon continued, “The counselor that runs our sessions reminds me of students that I taught when I just started teaching at the Yeshiva. They all of a sudden have discovered God. I lived with God for 50 years, I prayed to Him, screamed at Him, laughed at Him and He guided me wherever I went. I was so close to Him that I would even drink at his house…the synagogue where I would recite a hundred blessings just so I could get more shots of vodka…”

The people of Israel, while on the amazing journey through the desert to the Promised Land had all they needed. A cloud protected them during the day and a pillar of fire made light for them during the night. The Mana, the Godly food, nourished them unendingly. All of a sudden, “… the mixed multitude that was among them felt a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat! We remember the fish, which we were wont to eat in Egypt for free; the cucumbers, and the melons, and the leeks, and the onions, and the garlic; but now our soul is dried away; there is nothing at all; we have nothing save this manna to look to.” (Numbers 11:4-6)

A person, who is a guest at the Hilton Hotel and has all he needs, craves a falafel from the stand in the old neighborhood. There is no explanation for the power of this yearning. Only an addict lusts after these things in an illogical, addictive and negative way. The addict paints everything pink “and the food was consumed for free” (Who gave them food for free?) They want to eat meat and they remember their yearning for onions and garlic- total insanity!

It could be said that a sinner is one who is still in control, he still knows the difference between good and evil, he is still sane, despite the fact that at this or that moment in time, he chooses evil. An addict on the other hand has lost control; he will do anything to get his fix, which for him is a solution to his deep emotional pain. This is not a sin, it is a disease. A sin is a controlled, conscious act, addiction is an unruly illness.

If once we believed that addiction to psychoactive drugs was more common in disadvantaged neighborhoods, it is now known that there is no difference between a poor neighborhood and a wealthy suburb, when it comes to addiction to drugs. The difference will only be in the quality and price of the drug.

(-excerpts from Rabbi Eckstein, Director of Retorno)

Retorno is the International Jewish Center for the Prevention and Treatment of Addictions based in Beit Shemesh. Since 1990, hundreds of addicts have been treated at Retorno, more than half of whom are from the religious community. Individuals with drug, alcohol, sex and gambling addictions have sought help from Retorno’s treatment program. 70 % of Retorno alumnae continue to lead successful, healthy lives. Using a new Jewish spiritual path that integrates the well known 12 step program for addiction, participants fight addiction and seek to get well.

Memizrach Shemesh’s Rabbinic Program for Social Leadership (Merhav) visited Retorno recently. The 12 Merhav participants, many of them community Rabbis, learned about different aspects of addiction. They had sessions that discussed the difference between good and evil in relation to addiction, and they participated in a seminar to give them tools to grapple with these challenges of addiction within their communities.

The group also learned about the 12 step program where the individual is led through a spiritual process of introspection and self understanding. The rabbis also heard some ex-addicts speak about the processes they went through as part of their recovery.

It was emphasized to the group that addiction is not a disease but instead a medicine; a medicine for a deeper problem that the addict is trying to solve in the wrong way. The process of searching for the root of the pain and distress is how they begin to solve the problem of addiction. The Merhav rabbis learned about this deep emotional misery that can sometimes go unseen by rabbis and community leaders. Through discussion and learning, the rabbis understood the important role they can play by being sensitive about such personal challenges before they develop into an addiction.

The visit to Retorno touched our Merhav participant rabbis. The sessions they experienced discussed sensitivity, pain, successes and failures during work with addicts and their families. This gave Merhav rabbis the opportunity to look at those around them, their community members, through a different prism.

This process that deals with a person’s midot (attributes) and moral-spiritual work is part of several seminars that Memizrach Shemesh’s Merhav rabbis participate in throughout the course of the two year Rabbinic Leadership for Social Change program. The rabbis also participated in training on the topic of couples counseling. The aim is to expand the horizons of these rabbis and to improve their practice as a way of strengthening them as both religious and social activists within their communities.

The resulting discussions involve complex Jewish and democratic values.  In order to aide these discussions Yesodot has developed materials aimed at high school students to help them understand:

What is the discussion about?

What are the Rabbis talking about?

Is this racism?

Is there a conflict here between Judaism and democracy?

The materials developed to be used in the classroom are designed to help students understand the issues at stake and assist them in forming their own opinions.

From our internet statistics we know that over 200 educators opened all of the materials in a fashion that indicates their intention to use them.  This hit level (over 200 out of 750 subscribers) is considered very high in terms of internet usage.

Please follow the links to the Yesodot website to see examples taken from the educational kit.

According to Shlomit Solomon, the initial idea for this project was based on the numerous phone calls received by the Itim hotline from families (mainly of olim but not only) and hospital staff members who were in a state of great confusion in the day following the death of their loved ones/ patients. Families were overwhelmed by the horrible combination of the desire to drop everything and surrender to their grief- and the need to make many decisions- some of them involving huge sums of money- instantly. Hospital staff members simply didn’t have the crucial information and therefore couldn’t help and give advice.

Again and again we received calls from people saying:

“We thought that burial is for free but are asked to pay 12,000 NIS! Is that ok?”

Or : “The chevra kadisha is telling us we have to make up our minds right now whether to purchase a burial plot for the spouse of the deceased. It’s very expensive! Do we have to make that decision right now?”

And: “Our father is not Jewish according to halacha. What are our choices? Where will he be buried?”

We’ve helped people on a one-by-one basis until we realized that in order to really help, we should help train the staff at the hospitals- mainly social workers who are the ones that are in charge of helping the family when a death occurs- but also nurses and other staff members. When it comes to burial costs and expenses, on many occasions money was spent unnecessarily and can’t be reimbursed, so prevention is crucial. It may seem like a horrible thing to think about at these moments, but for many families these are sums that they don’t have and unfortunately there are many people out there who take advantage of families at these very moments.

During our seminar we cover topics such as: whose liable for burial in Israel, what are the costs of purchasing a plot in advance, what’s covered by the National Insurance Institute and what isn’t, what are the different types of burial used in Israel today, the options for burial available for non-Jews and those who wish to be buried in a civil ceremony, contact numbers in case the family/staff feel they have been given wrong information- and more.

To date, the seminar funded by anonymous donors, was presented to the social workers of the oncology ward at Rambam Medical Center and to the entire social work staff at the Sha’are Zedek Medical Center. On both occasions, the staff was very eager to learn and quite surprised to learn many facts they were unaware of. Itim is working on preparing additional seminars in hospitals and for organizations.

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In the last several years there has been a growing trend to separate boys and girls in religious elementary schools; sometimes as early as kindergarten.  This trend is another expression of religious Zionist education’s break with the modern world.  Gender segregation is becoming more and more common in religious educational settings; the process is currently occurring in many youth groups and is already complete in settings such as high schools, colleges, etc.

This segregation has educational, psychological and social implications which will be discussed during the conference.  Segregation is seen as a means of forcing conservative and modern orthodox families out of the religious education system.  Those in favor of segregation will point to the many studies showing its benefits, however, most of the studies relate only to older children and one cannot compare what is happening with second graders or pre-schoolers to tenth graders.  Nor do trends in other developed countries reflect the need or desire for gender segregation from such a young age.

In addition, the evening will look at how Jewish religious law views the need for gender segregation in education.

The conference in Hebrew will be held in Givat Shmuel

For more information: http://toravoda.org.il/he/node/2509