An orphaned Holocaust survivor whose family was murdered by the Nazis was united for the first time in his life with a blood relative, his first cousin whom he never knew existed.
— The Jerusalem Post (@Jerusalem_Post) November 4, 2021
📽️ Watch their first meeting: ⤵️
Reporting by: @jeremysharon
VC: Yad L'Olim pic.twitter.com/uQxtonEDwH
amazon.com/Widows-Son-Story-Jewish-Life/dp/1342130308

TAMAR MEIR: The Bible depicts Esther as an orphan who was raised in the house of her uncle Mordecai (Esth. 2:7).
The Book of Esther relates that Esther told no one of her Jewish origins, as Mordecai had ordered her.









MENDY SCHAPIRO: The Torah enjoins us to be very careful and sensitive when dealing with orphans and warns us that should an orphan cry out to G-d (to complain about us), he or she will be answered immediately.
מצמרר וכואב לצפיה: קדיש של יתומים זכים על קברו הטרי של אביהם הרב מרדכי זאב הלברשטאם ז"ל קורבן הקורונה.— בעריש פילמר B.Filmer (@berifilmer) March 29, 2020
אלו שליגלגו על ההוראות ואלו הבודדים השאננים. אנא תפסיקו לשחק בחיי אדם! pic.twitter.com/4eNBAMexnJ






DAVE SHAW: More directly, however, the name Phanuel means “Face of God.” Anna has seen the Face of God named Phanuel, her earthly father, so she can recognize Phanuel when she sees him.
The text, by giving us the name of Anna’s father, leads our minds to consider that Jesus is the Face of God. Jesus is Phanuel in flesh. Jesus is Phanuel, the face of God.




DEBORAH SPUNGEN: And sense of humor helps. People don’t have to feel badly if something strikes you funny just because you’re grieving. It helps you heal, I think.

Adult Education at Chabad: The Torah commands us: “Do not afflict a widow or an orphan. If you do oppress him and cry he cries out to Me, hear I will hear his cry…”
why couldn’t the Torah just make a general statement which forbids afflicting anyone?
One possible answer is that the Torah may not be referring to outright affliction but to cases where the affliction is disguised as a gesture of concern and compassion. A devious individual might act as if he is looking out for their best interests and, because of their vulnerability, cause them harm. Thus the Torah follows this commandment with a threat of Divine retribution. This may be the Torah’s way of warning the potential abuser that G‑d could see through the subterfuge and would hold the abuser fully accountable.
LOUIS JACOBS: concern for the feelings of the widow and orphan applies even to wealthy widows and orphans, not only to the poor and disadvantaged.
MARY ORTWEIN: Prayer:
Lord, thank you for Anna! Thank you for all the Annas you have sent into my life: people who live holy lives and come to me just when I need a dose of warmth and caring, people who praise God and tell me about Jesus. Make me an Anna today. Indeed, as I move into my latter years, let me have Anna as a model. Let me fast, pray, live in Your House, come forward at just the right time, give comfort by reminding people to praise God, and tell all about Jesus.
Amen.


"There is no fixed limit of age; as long as the boy can not manage his own affairs he is treated as an orphan" (Maimonides, "Yad," De'ot, vi.; Isserles, in Shulḥan 'Aruk, Yoreh De'ah, 160, 18; comp. Isserlein, "Terumat ha-Deshen," No. 300).

ABARIM PUBLICATIONS:
Zarephath Meaning: Blast Furnace, Workshop For Melting And Refining Metals
Etymology: The verb צרף (sarap) describes the metallurgic process of smelting, refining and testing metals, and since metallurgy requires thorough technological sophistication, it often symbolizes knowledge, productivity and efficiency at large.





AVI KILLIP: While a widow can be vulnerable and eclipsed to the margins of society, that same marginal status affords her a unique form of power.
We see this unique power play out through the stories of two famous biblical widows, Tamar and Ruth.
In the book of Genesis, Tamar sits at a crossroads between towns. And we encounter Ruth gleaning wheat from the corner of a farmer’s field among the poor. The women’s physical locations drive home the point that they are indeed marginal to society. Yet, it is precisely these locations on the margins that offer each of them the ability to fly under the radar, break some rules and become an active player in our biblical stories. Where most women in the bible go unmentioned, these two are too important to ignore.





KAROLA RUTH SIEGEL~WESTHEIMER: I don’t keep kosher, but I’m very Jewish.























