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Two Orthodox Jewish Journalists Learning Torah in the White House Press Room: Jake Turx and Shloime Zionce Redefine Representation

Jake Turx & Shloime Zionce Learning Torah in the White House

In a moment that quietly made history, two Orthodox Jewish journalists were photographed learning Torah together inside the White House press briefing room — a space usually reserved for rapid-fire questions, breaking headlines, and political tension. Instead of microphones and press credentials dominating the scene, a sefer rested open between them. The image — featuring Jake Turx of Mishpacha Magazine and Shloime Zionce of Ami Magazine — is more than symbolic. It’s a statement. Faith and professionalism. Identity and excellence. Torah and journalism — not in conflict, but in harmony.

Jake Turx, widely recognized as the first Hasidic journalist to receive permanent White House press credentials, has become a trailblazer in political media. As a senior correspondent for Mishpacha Magazine, Turx has reported from the West Wing, interviewed global leaders, and brought nuanced, intelligent coverage to a readership that values both Torah perspective and world affairs. His presence in the press corps is not just representation — it is elevation. A Hasidic Jew standing confidently among the world’s most powerful institutions, asking thoughtful, sharp questions while remaining unapologetically anchored in his beliefs.

Jake Turx of Mishpacha Magazine and Shloime Zionce of Ami Magazine learning Torah together inside the White House press briefing room.

Beside him stands Shloime Zionce of Ami Magazine, a journalist known for immersive reporting and global investigative features. Zionce has traveled across continents — from remote Jewish communities to geopolitical flashpoints — documenting stories with depth, empathy, and clarity. His journalism bridges worlds: traditional and modern, religious and secular, local and international. In the White House press room, however, the story wasn’t politics. It was partnership. Two observant Jews carving out sacred time in a place built for headlines.

The scene speaks volumes about Orthodox Jewish representation in American media. It challenges outdated assumptions. It proves that one can wear a kippah, speak in the cadence of Torah, and still operate at the highest professional levels of national journalism. More than that — it suggests that perhaps the highest levels of journalism are strengthened by moral clarity, spiritual grounding, and intellectual discipline shaped by Torah learning.

Jake Turx & Shloime Zionce Learning Torah in the White House

And maybe that’s the real headline. Not just that two Orthodox journalists were learning together in the White House — but that they belong there. Fully. Authentically. Confidently. In an era searching for identity and integrity in media, the image of Jake Turx and Shloime Zionce learning side by side may quietly represent the future: principled voices asking hard questions, grounded in something eternal.

For readers in Silver Spring — one of the largest Orthodox Jewish communities in the Greater Washington D.C. area — the image carries particular meaning. Silver Spring has long been a hub of Torah learning, community leadership, and civic engagement. Seeing two visibly Orthodox journalists learning Torah inside the White House press room resonates deeply with a community that values both spiritual commitment and professional excellence. It reflects the ethos many Silver Spring families live every day: fully engaged in American society while unwavering in Jewish identity.

The presence of Jake Turx and Shloime Zionce in the White House also underscores the growing influence of Orthodox Jewish media beyond local communities like Silver Spring and the D.C. region. What was once considered niche journalism has become nationally relevant, shaping conversations at the highest levels. For young Jewish professionals in Silver Spring and across Maryland who aspire to careers in media, politics, or public service, the message is clear: you do not have to compromise who you are to sit at the table. You can bring Torah values into the room — even the White House press room

Photos taken by Aryeh Leib Abrams

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Tu B’Shvat Meaning in Judaism: The Halachic Definition of a Tree and a Message of Hope

By Rabbi Brahm Weinberg, Kemp Mill Synagogue – Silver Spring, Maryland

Celebrating Trees and Their Message of Hope

By Rabbi Brahm Weinberg, Kemp Mill Synagogue – Silver Spring, MD

The Mishna (Brachot 35a) says that there are different brachot that Chazal instituted for foods depending on their type, growth, and usage. One of the things the Mishna tells us is that the bracha over fruit of the tree is “Borei Pri Haetz” and the bracha over fruit of the ground is “Borei Pri Haadama.” How do we define fruits of the ground vs. fruits of the tree? What is the halachic definition of a tree? Do we follow the botanical or scientific definition? Do we follow some colloquial definition? Do we follow a definition that is subjective based on what we see and feel?

The Halachic Definition of a Tree

According to the simple reading of the Gemara, the fruit of perennials would be haetz, whereas the fruit of annuals would be haadama. Fruit that comes from a plant that remains from year to year and simply generates new fruit would receive a bracha of haetz, whereas fruit that comes from a plant that needs to be replanted each year would receive a bracha of haadama. Regeneration is part of the definition of a tree.

Regeneration and the Message of Hope

The Gemara is pointing to the great hope of regeneration that is inherent in every tree. Even when a part of the tree that remains after the season is over appears to be lifeless, one can and must have the faith and understanding that beneath the surface there is still the potential for life and rebirth.

What an amazingly hopeful and empowering thought! The tree itself, by its nature, provides for such a marvelous metaphor for life and a philosophy that each of us can strive to emulate: Even when things seem down or depressed or dull or tedious or wearying… we can and must still believe that beneath the surface radical change is happening and that more of life is yet to come.

It is that metaphor of hope for life contained within the very DNA of a tree that is celebrated and reinforced by the holiday of Tu Bishvat. It is a day which reminds us of the importance of looking at life not in a superficial way, but in a way that sees the hope and the possibilities that lie beneath the surface. May those hopes come to fruition, and may we enjoy the fruits that are yet to come.

Rabbi Brahm Weinberg has served as the Rabbi of Kemp Mill Synagogue (KMS) in Silver Spring, Maryland since August 2015. Through his vision, scholarship, and unwavering commitment to community growth, he has helped KMS become a dynamic center of Jewish life, offering innovative programming and fostering a warm, inclusive atmosphere that deepens members’ connection to Judaism. Rabbi Weinberg earned his Master’s degree and Semicha from Yeshiva University’s Rabbi Isaac Elchanan Theological Seminary (RIETS), where he studied in the Katz Kollel. He received numerous honors, including the Torah Umadda Award, as well as distinctions in Gemara and History, reflecting both his intellectual rigor and passion for Torah learning and teaching. Beyond the synagogue, Rabbi Weinberg serves as Secretary of the Vaad Harabanim of Greater Washington, contributing to the strength of the broader Jewish community. Together with his wife, Elana, and their family, he exemplifies dedication, scholarship, and service. Rabbi Weinberg delivers multiple daily shiurim, including his well-known “Rashi a Day” and “5-Minute KMS Divrei Halacha,” available on Apple Podcasts.

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Tu B’Shevat: Koach and Poel — Understanding the Machlokes of Beis Hillel and Beis Shamai

Rabbi Ephraim Miretzky: Leading Greater Washington NCSY & Inspiring Jewish Youth Leadership

RABBI EPHRAIM MIRETZKY

While the holiday of Tu B’Shevat is known simply as a date on the Hebrew calendar, the Mishnah in Rosh Hashana presents a deeper discussion. There is a machlokes between Beis Shamai and Beis Hillel regarding when the Rosh Hashana l’Ilan, the New Year for trees, should occur.

Beis Shamai maintains that it should be the first of Shevat. Beis Hillel, however, holds that it should be the fifteenth of Shevat — the day we celebrate as Tu B’Shevat.

This raises an important question. What is the significance of this day? Furthermore, what lies at the root of this fundamental disagreement?

Koach and Poel: A Core Theme in Shas

The Lubavitcher Rebbe, among others, develops a consistent theme to explain many disputes between Beis Hillel and Beis Shamai throughout Shas. One illuminating example appears in the Gemara in Shabbos 23b, which discusses how to light the Chanukah menorah.

Beis Hillel rules that we begin with one candle on the first night and increase each day until we reach eight. By contrast, Beis Shamai teaches that we begin with eight candles and decrease each night until only one remains.

Although the Gemara provides specific reasons for each view, the Rebbe highlights a deeper distinction: koach and poel.

Koach refers to potential. Poel refers to actualization.

According to Beis Shamai, we focus on the koach. On the first night of Chanukah, there is already the potential for eight nights of miracles. Therefore, we begin with eight lights.

Beis Hillel, however, focuses on poel — what is presently revealed. On the first night, only one miracle has occurred. Therefore, we light one candle. Each subsequent night reflects the number of miracles that have already unfolded.

Applying Koach and Poel to Tu B’Shevat

This same framework helps us understand the Mishnah in Rosh Hashana regarding the Rosh Hashana l’Ilan. The purpose of this day is practical. It establishes the cutoff for calculating maaser on fruits.

If fruit blossomed before Rosh Hashana l’Ilan, it belongs to the previous year. If it blossomed after, it belongs to the new year. This distinction determines how one calculates the total produce and the required maaser.

We rule in accordance with Beis Hillel that Tu B’Shevat falls on the fifteenth of Shevat. But how did each opinion arrive at its respective date?

The Rebbe cites the Gemara in Rosh Hashana 16a, which teaches that on Sukkos — the fifteenth of Tishrei — we are judged specifically regarding water. However, on Rosh Hashana, we are judged on everything. That includes water as well.

So what is the difference?

On Rosh Hashana, the judgment exists in koach — in potential. On Sukkos, the judgment is finalized in poel — in actualization.

Beis Shamai, who emphasizes koach, calculates Rosh Hashana l’Ilan based on the potential judgment of rain on the first of Tishrei. Four months later is the first of Shevat.

Beis Hillel, who emphasizes poel, bases the date on the revealed judgment of rain on Sukkos, the fifteenth of Tishrei. Four months later is the fifteenth of Shevat — Tu B’Shevat.

Tu B’Shevat and Shavuos: Tree and Fruit

The Satmar Rebbe, quoted in Maayan Hamoed, offers a powerful insight that deepens this discussion.

The Gemara in Megillah 31b teaches that Shavuos is the Rosh Hashana for peiros ha’ilan — the fruits of the tree. Tu B’Shevat, by contrast, is the Rosh Hashana for the ilan itself.

Interestingly, the minhagim appear reversed. On Tu B’Shevat, the New Year for trees, we eat fruits. On Shavuos, the New Year for fruits, we decorate shuls with trees.

At first glance, it seems backwards.

On Shavuos, when we are judged regarding fruits, we are reminded to look at their roots. Fruit does not appear in isolation. It emerges from a tree with deep roots and history. It has a mesorah.

Similarly, the Torah we receive on Shavuos did not appear suddenly. It flows from generations of transmission. Therefore, when we celebrate the fruits, we display the trees.

On Tu B’Shevat, however, we stand in the winter. Trees appear barren and frozen. Yet beneath the surface, sap flows quietly. Life is preparing to emerge.

The koach is present, even when unseen.

Therefore, on Tu B’Shevat we eat fruits — the poel — to remind ourselves of the hidden potential within the tree.

Ki Ha’Adam Eitz HaSadeh

The Torah compares a person to a tree of the field. Just as a tree contains unseen potential, so too does every individual.

Tu B’Shevat calls upon us to recognize both dimensions. We must appreciate what is already actualized in our lives. At the same time, we must nurture the koach within ourselves and within others.

This Tu B’Shevat, may we merit to develop our potential fully. May we help our families, friends, and community discover both their koach and their poel. And may we grow, like trees, toward strength, purpose, and lasting impact.


Rabbi Ephraim Miretzky serves as Regional Director for Greater Washington NCSY, leading impactful programs that inspire Jewish youth and foster leadership throughout the Washington, D.C. region. Rabbi Miretzky can be reached at Miretzkye@ncsy.org.

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Leaving Shabbos Without Running Away

YITZCHAK KAMINETSKY

YITZCHAK KAMINETSKY

When I first learned this halachah, I did not think it would be particularly relevant. Then, over the course of two weeks, I saw it come up twice, and it stayed with me.

The Gemara teaches that during Maariv on Motzaei Shabbos, we insert Havdalah—Atah Chonantanu—into the berachah of Atah Chonen, the blessing of knowledge. The Gemara explains this placement with the phrase, “Im ein da’as, havdalah minayin”—without understanding, how can one distinguish? Havdalah, at its core, is an act of discernment.

Interestingly, no one ever “klops” before Shemoneh Esrei on Motzaei Shabbos to remind the tzibbur to say Atah Chonantanu, as we do for Rosh Chodesh or other important insertions. Part of the reason is practical—we would be knocking every week—but part of it is halachic. If one forgets Atah Chonantanu, there is no need to repeat Shemoneh Esrei, since Havdalah will be recited later al hakos.

There is another halachah related to Havdalah that at first seems unrelated. Even if one did say Atah Chonantanu in Maariv, it is still forbidden to eat until Havdalah is made over a cup of wine. These two halachos—one about tefillah and one about eating—appear to function independently.

Yet the Gemara draws a connection between them. If a person makes two mistakes—first, forgetting Atah Chonantanu in Maariv, and second, eating before making Havdalah al hakos—the halachah is that he must repeat Maariv. The Shulchan Aruch records this ruling in Orach Chayim 294.

Most people are careful enough not to make both mistakes. However, the Rashba, cited by the Biur Halachah, takes this a step further. He writes that this applies not only to eating before Havdalah, but even to doing melachah. If one forgot Atah Chonantanu and then performed melachah—such as driving home from shul—before saying “Baruch hamavdil bein kodesh l’chol,” he would also be required to repeat Maariv.

Although the Biur Halachah notes that we are generally lenient and do not rule like the Rashba, the takeaway remains clear. Havdalah—whether in Maariv or al hakos—is not meant to be rushed or treated as a mere technicality, as if Shabbos were a burden we cannot wait to unload. The way we transition out of Shabbos and into our weekday activities often reflects how much we truly valued the Shabbos we just experienced.

Yitzchak Kaminetsky is a member of the Greater Washington Community Kollel
and serves as an Assistant JSU Coordinator with NCSY. A graduate of Yeshiva
University, he received semicha from RIETS, and is currently pursuing a graduate
degree at the Azrieli School of Education and Administration. He previously held
rabbinic appointments in New York, including roles at Congregation Beth Shalom
of Lawrence and the Jewish Center in Manhattan. He lives in the Washington
area with his wife, Elisheva, and their two children, and can be reached at
ykaminetsky@washingtonjewishlife.com.