Recently, I was leafing through Mishpacha magazine. Among the articles was one entitled “Guardians of the City.” It summarized the lives of rabbis who arrived in America when it was still a spiritual wasteland. The article suggests that, during our vacation time, we take a road trip to visit the kevarim of almost forgotten Torah leaders in quaint locations around North America.

The first “hidden giant” was Rav Michoel Eliezer Forshlager,1884-1958, who is buried right here in Baltimore’s B’nai Israel Cemetery. I have seen how, over the years, his grave has been turned into a shrine, with place for candles to be lit by those who go there to pray. Rav Forshlager is buried in the same row as my wife Feigi’s father, Chester Siegel, in a section of this large cemetery reserved for shomrei Shabbos.

I was reminiscing today about the weather this past spring. We’d had some lovely days of summer-like weather, and it felt like an extra bonus since it was still the middle of April. It was shortly after those wonderful blue-sky days that I woke up to a splattering sound on my bedroom window and saw it was going to be a rainy day – and a cold one to boot.

That day was a Sunday, so my plans to go for a hike went by the wayside. Instead, I decided to take care of various household chores that are best done when I’m not drawn to the outdoors. I needed some time to think, and mundane tasks like folding and sorting the laundry seemed like the perfect way to do just that.

These heavy thoughts that kept swirling around in my mind didn’t have anything to do with pursuing shidduchim for my children. I wasn’t pondering what the future would be with my parents as they continue to age. No, this time, I contemplated how I was going to change a specific midda of mine. I know many people who do not have this specific flaw. I’ve tried emulating these dear friends and acquaintances of mine, and I’ve looked up to a tzadekes I know, hoping that their goodness would somehow rub off on me, to no avail. Perhaps being faced with my own mortality, I began thinking that it’s about time to make a serious change.

One morning, leaving shul after Shacharis, I noticed the familiar tableau: a small plastic container of herring, a few crackers, and a napkin serving as the “signage.” On it, in hurried pen scratches, was a single first name ben another first name. No last name. No context. No relationship. No explanation. Just a lone name, as though the act itself required nothing more.

We all know the scene. It is a minhag, and therefore – by communal reflex – holy, untouchable. And yet, the more one thinks about it, the more absurd it can feel. If a stranger scribbles a name and leaves herring under it in memory of another stranger, what exactly am I participating in? Am I meant to compare this to “today’s learning is l’zechus so-and-so,” where the person is equally unknown to me? As Rabbi Moshe Heineman once asked with admirable clarity: “What’s the zechus?”

After talking with adolescents for many years, I’ve noticed that one of the biggest differences between children isn’t simply what they struggle with, it’s where they instinctively turn when they need guidance.

With younger children, usually through about age 10 or 11, the default is simple: Mom and Dad. If something comes up, they tell their parents. They ask their teacher. They trust the principal. Adults are the experts, and these young children are generally very open to guidance and advice.

On the other end of the spectrum are high school students. By then, they’re developing a much stronger sense of independence. They feel capable of making many decisions on their own. Friends often become their primary sounding board, and many topics never make it to their parents. They still need adult guidance, but they’re far more selective about when they’ll seek it.

What has become increasingly striking to me over the years is how unique the middle school years are. The span from sixth, seventh, and eighth grade – roughly ages 12 to 14 – is a remarkable developmental window. Children are beginning to think independently. They’re asking bigger questions, forming their own opinions, and realizing they don’t have to simply accept everything they’ve been told. Some psychologists refer to this shift as the “Santa Claus moment,” the moment when children realize that the Santa they believed came down the chimney doesn’t exist.

Rabbi Yehoshua Alt is the author of the weekly parsha sheet, “Fascinating Insights.” As requests came in for his divrei Torah to be translated into Yiddish, Hebrew, German, Spanish, and French, Rabbi Alt became interested the role language plays in our everyday lives. What does its written language reveal about a people? Where can we find traces of Lashon Hakodesh in other languages? What hidden mysticism lies inside Hebrew grammar? Why is it important to master a language? Rabbi Alt explores these questions and more in his new book, Powerful Torah Insights about Languages.

Rabbi Alt, who merited to learn under the tutelage of Rabbi Mordechai Friedlander, zt”l, for close to five years and received semicha from Rabbi Zalman Nechemia Goldberg, zt”l, has written thousands of Torah articles on numerous topics for various websites and publications, and is the author of 13 fascinating and popular books. His writings, many of which have been translated into Yiddish, Hebrew, German, Spanish and French, inspire people across the spectrum of Jewish observance to live with the vibrancy and beauty of Torah.

Powerful Torah Insights about Languages shows us how important it is to daven in Lashon Hakodesh even if we might not understand the words. The combination of the Hebrew letters in our davening activates spheres in the upper realms in a way that cannot be accomplished if we daven in another language. Rabbi Alt brings to light the profound meanings behind each word.

I used to think that teaching for 10 years was a long time. Then I passed the 15-year mark, then 20, and I am now embarking on my 25^th year in chinuch. In other words, a quarter of a century of my life has been dedicated to teaching Hashem’s children. It is a milestone and achievement I am proud of. But when I began asking the morahs around me how long they were in chinuch for, I felt like a baby! One woman answered 30, another 40, and yet another morah told me she had been in teaching for nearly 50 years. Wow! Fifty years teaching Hashem’s words, 50 years handing down mesora, 50 years molding neshamos, 50 years of mesiras hanefesh for the klal. What an unbelievable zechus!

In last year’s back-to-school article, I focused on child development and preparing students and their parents for the school experience. This year, in recognition of a milestone in my teaching career, I would like to pay homage to those in the trenches, who give of themselves to our most precious commodity, our children.

Teaching is not an easy pursuit – especially if one views it as a “job.” But if one takes the perspective that this is avodas hakodesh (holy work), it becomes an honor to uphold. Chinuch is a calling. Some of us feel that push as soon as we enter the work force. Some discover it by accident or finally embrace it well into their working life. And some discover that they shouldn’t be in this line of work at all. Some people, coming from a long line of mechanchim, have chinuch in their blood. Other are the “Nachshon,” the first in their family to become a teacher.

I credit my passion for chinuch to my family history. One of my great grandfathers was a rav in several villages in Hungary, served as av beis din, and published many sefarim. Another great grandfather was a melamed, and his daughter, my namesake, grew up in that environment of Torah, continuing that mesora to her own children. Whatever the history or reason for going into chinuch, being a rebbe or morah is an endeavor that must be recognized for the great avoda that it is. It is an avoda that lives up to its name; it is hard work! ? (In fact, one young adult questioned why anyone would go into this field as she sees how hard her mother works.) It is a tremendous achrayus (responsibility) yet also brings great merit.

It’s that time of the year again: A new school year! A new beginning!

As days begin to shorten and the weather turns cool and refreshing, everyone involved in our schools looks forward to the new year. Yet along with the excitement, there may be a bit of anxiety. Parents pray that their child will be happy and successful. Children worry about their teachers and friends. But they are not the only ones. Teachers, too, may be nervous. One teacher, describing her anticipation of the first day of school, said, “I prepare myself for the responsibility of 22 or more precious children who will be in my care – prepare myself to love them, understand them, respect them and help them grow. I want to give them my all; they are my responsibility. They are the children of Hashem, and they are depending on me.”

As the first day of school gets closer, the anticipation grows and preparations begin. I spoke to some teachers and asked them what a parent can do to help their child succeed in school.

The table is stunning, laden with flowers, honey dishes, and new fruits. The place of honor goes to the fish head, of course – or a gummy fish head! (You can admit it; it’s not just for the kids.) Or you might see a sheep’s head. (And you were scared the fish head was “looking” at you!)

Each unique item is more special than the last, but the pomegranate is the undisputed crown on the Rosh Hashanah table. It practically glows, bursting with sweetness and meaning.

The word “pomegranate” comes from the Latin words “pumum” (apple) and “granatum” (seeded). Interestingly, both the words grenade, in English, and rimon, in Hebrew, the weapon that soldiers hurl at their enemies, were inspired by the pomegranate. Although real pomegranates, too, occasionally “explode” while still on the tree, there is a natural explanation for that phenomenon. It is linked to the consistency of their water supply: If the pomegranates get too little water while their skin develops and then a lot of water when the seeds are growing inside, the latter will simply outgrow the skin, and the fruit will burst open. This really shows how every part of a process is valuable and that consistency matters.

Many people assume that profound spiritual concepts belong in advanced classes, adult lectures, or thick books. We imagine that ideas such as Divine Providence, gratitude, trust in Hashem, humility, and purpose in suffering are too abstract for young children.

Yet children often understand these ideas more naturally than adults do.

Adults have accumulated years of skepticism, distraction, and complicated thinking. Children are still looking at the world with wonder. They are asking the questions we have stopped asking: Who makes the flowers grow? Why did this happen? How does Hashem hear everybody at once?

Children are already searching for meaning. They are already trying to understand their place in the world. The question is not whether they are ready for deep ideas. The question is how we present those ideas.

The mistake many educators make is assuming that simplicity means shallowness. Children do not need watered-down Judaism. They need Judaism translated into the language they speak. A child may not understand a philosophical discussion about Divine Providence. But that same child can understand that every leaf, every raindrop, every animal, and every surprising event is noticed and cared for by the Source of all.