You’ve probably noticed that everyone is talking about protein lately. Protein-enhanced products and recipes are everywhere you look. But despite it’s popularity, many people still think protein supplements are only for bodybuilders, professional athletes, or people spending hours at the gym.
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Ingredients:
1 scoop Qualify Vanilla Protein
1 cup iced coffee
Milk of choice
Ice
Directions:
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If you’re a busy parent grabbing meals on the go, someone trying to make healthier choices, or even someone taking GLP-1 medications and struggling to eat balanced meals, getting enough daily protein can become surprisingly difficult. Many people simply do not have the time, appetite, or convenience to prepare 3 protein-rich meals throughout the day.
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At the end of the day, wellness does not have to look extreme. Sometimes it is simply about making small choices that support your long-term health. Getting enough protein is one of those choices, and it matters far beyond the gym.
Peanut Butter Chocolate Chip Protein Energy Bites
Peanut Butter Chocolate Chip Protein Energy Bites made with Qualify Whey Protein Drink Mix.
A convenient snack to keep in the fridge for busy days.
Ingredients:
1 cup rolled oats
½ cup Qualify Whey Protein Drink Mix (any flavor)
1/4 cup mini dark chocolate chips
1/4 cup unsweetened coconut flakes
1 ½ cups natural peanut butter
½ cup honey
1/8 teaspoon salt
Directions:
Mix ingredients, roll into balls, and refrigerate until firm. Perfect for lunchboxes, post-workout snacks, or an easy grab-and-go bite.
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They grow slowly, thoughtfully, and often quietly — shaped over years by people willing to invest not only in buildings or programs, but in Torah, in relationships, and in creating something larger than themselves. A strong kehillah is not built in a single moment. It is built through thousands of conversations after davening, late-night board meetings, shiurim that stay with people long after they end, families choosing where they want to raise their children, and leaders willing to carry both responsibility and vision at the same time.
And every so often, a moment arrives that signals that growth has reached a new stage.
Not through headlines or grand announcements, but through a decision that reflects confidence in the future.
For Kemp Mill Synagogue, that moment has arrived with the appointment of Rabbi Shmuel Lubin as the shul’s very first Assistant Rabbi.
In many ways, the appointment represents far more than a new position within the synagogue. It reflects what KMS has become over the years: one of the Greater Washington area’s most thoughtful, intellectually vibrant, and genuinely warm Modern Orthodox communities — a kehillah where serious Torah learning exists alongside professional excellence, where Religious Zionism and openness coexist naturally, and where people from different backgrounds and stages of life feel deeply connected under one roof.
As the Silver Spring community continues growing, so too has the role KMS plays within the broader Jewish landscape of the region. What was once a neighborhood synagogue has increasingly become a center of Torah, conversation, mentorship, and communal life for hundreds of families seeking authenticity, warmth, and meaningful Jewish growth.
In an era where many communities struggle simply to preserve identity and continuity, KMS has managed to do something far more difficult: grow while maintaining depth. Grow while preserving seriousness. Grow while remaining personal. There is a certain intellectual and emotional honesty that people feel when they walk into the shul — a sense that beneath the programming, events, and learning opportunities is something genuine: people striving to build meaningful Jewish lives together.
Kemp Mill Synagogue in Silver Spring has officially welcomed Rabbi Shmuel Lubin as its first-ever Assistant Rabbi, marking a defining new chapter in the continued growth of one of the Greater Washington area’s most thoughtful and intellectually vibrant Modern Orthodox communities. Joining Rabbi Weinberg and the KMS leadership team, Rabbi Lubin brings a rare combination of Torah scholarship, warmth, humility, scientific achievement, and a deeply genuine commitment to Jewish communal life, Torah learning, and meaningful personal connection.
“It is a testament to how much KMS has grown, thank God, that the shul is now ready to welcome an assistant rabbi for the first time,” wrote Rabbi Weinberg in his message to the community.
That sentence captures something many throughout the Greater Washington Jewish community already feel: KMS has become far more than simply a neighborhood synagogue. Over the years, it has evolved into one of the region’s most intellectually vibrant, spiritually serious, and genuinely warm Modern Orthodox communities — a place where Torah learning, Religious Zionism, thoughtful conversation, and authentic relationships intersect naturally.
And with the arrival of Rabbi Lubin — a RIETS musmach, Torah educator, podcast creator, and Johns Hopkins PhD candidate in biology — many throughout the community already sense that this is not simply an addition to the staff of a synagogue.
It is the beginning of a new chapter in the story of a growing kehillah.
Rabbi Weinberg described the extensive effort that went into the search process, praising both the committee’s dedication and the thoughtful conversations that helped shape the role itself.
“The search committee worked hard not only to help identify and interview candidates, but also to clarify the role itself and determine what would best support me as rabbi and serve our growing shul.”
He continued:
“The range of perspectives and experiences represented on the committee led to thoughtful and candid conversations that ultimately enabled me to arrive at a clearer sense of direction.”
Rabbi Lubin arrives at KMS with an unusual and compelling background — one that feels uniquely aligned with the character of the community itself. After receiving semicha from RIETS at Yeshiva University, he pursued advanced scientific research and is currently completing a PhD in biology at Johns Hopkins University. Alongside his doctoral work, he continued teaching Torah through JLIC and informal learning initiatives.
Rabbi Weinberg noted that Rabbi Lubin “showed himself to be creative, knowledgeable, humble, talented, hard-working, and deeply passionate about KMS and what we are trying to achieve here.”
That balance between intellectual achievement and deep personal humility appears throughout Rabbi Lubin’s own message to the community.
“It is with great excitement and a deep sense of responsibility that I write to introduce myself as Assistant Rabbi of KMS.”
“I’m equally honored and humbled to be joining you all in continuing to build the shul through this next phase.”
Rather than positioning himself simply as a teacher arriving to lead, Rabbi Lubin emphasized something deeper — a desire to grow alongside the community itself.
“I am excited to join the KMS family as a community where my family and I, too, hope to grow—one where I can not only teach, but learn from all of you and get to know you along the way.”
For many readers, one of the most striking parts of Rabbi Lubin’s story may be the way he speaks about balancing professional life, Torah learning, family, and communal responsibility — something that resonates deeply within the culture of KMS and the broader Greater Washington Orthodox community.
“Becoming an assistant rabbi after doctoral research in biology may not be the most conventional path,” he wrote, “but the more time I have spent as an informal Torah educator, the more I have seen what a meaningful difference Torah learning can make in helping people connect to Hashem and to one another.”
He added:
“I hope that helps give me a perspective on the daily lives of so many congregants who balance a profession with a serious commitment to Torah, to their families, and to the KMS community.”
There is also a personal connection tying the Lubin family back to Kemp Mill itself. Rabbi Lubin shared that his wife Naomi, granddaughter of Rabbi Jacob and Judith Halpern a”h, has deep roots in the community, and that moving to Kemp Mill feels like “returning to our roots.”
Rabbi Weinberg expressed particular excitement not only about what Rabbi Lubin will contribute to the shul, but about the opportunity to mentor and help shape a talented young rabbi at an important stage in his journey.
“We are excited both for what Rabbi Lubin will bring to KMS and for the opportunity to help support and shape a talented young rabbi at an important stage in his professional journey.”
And perhaps most importantly, Rabbi Weinberg reflected on the kind of community KMS strives to remain:
“We have built a shul where people of diverse backgrounds and hashkafot can feel a genuine connection to Torah and community under one roof, grounded in a proudly Modern Orthodox and Religious Zionist ethos.”
“Our community is defined by authenticity, respect, genuinely good people, and a deep sense of purpose.”
In many ways, the appointment of Rabbi Lubin feels like a continuation of exactly that vision — thoughtful, grounded, intellectually serious, and deeply human.
As Rabbi Lubin and his family prepare to officially join the community this summer, there is already a strong sense throughout Kemp Mill Synagogue that this is more than an announcement. It is the beginning of a partnership. A new source of energy, Torah leadership, and meaningful connection. And another important step forward in the continued growth of one of the Greater Washington area’s most remarkable kehillot.
And with the arrival of Rabbi Lubin — a RIETS musmach, Torah educator, podcast creator, and Johns Hopkins University PhD candidate in biology — many throughout the community already sense that this is not simply an addition to the staff of a synagogue.
It is the beginning of a new chapter in the story of a growing kehillah.
At a time when so many communities are searching for deeper meaning, stronger connection, and authentic leadership, KMS continues building thoughtfully and intentionally — investing not only in programs or growth, but in people, relationships, Torah, and the future of Jewish life in the Greater Washington area.
Below is Rabbi Shmuel Lubin’s original letter to the KMS community, shared ahead of his family’s move to Kemp Mill this summer. In many ways, the letter reflects the same qualities that left such a profound impression throughout the search process: humility, intellectual depth, warmth, sincerity, and a genuine desire not only to teach Torah, but to grow together alongside the community itself.
As Rabbi Lubin prepares to officially begin his role this August, many throughout KMS are already looking forward to the wisdom, energy, and perspective he and his family will bring to the shul — and to the next stage in the continued growth of one of the Greater Washington Jewish community’s most vibrant, thoughtful, and inspiring communities.
Rabbi Shmuel Lubin’s Original Letter to the KMS Community
Dear KMS community,
It is with great excitement and a deep sense of responsibility that I write to introduce myself as Assistant Rabbi of KMS. It is a testament to how much KMS has grown, thank God, that the shul is now ready to welcome an assistant rabbi for the first time, and I’m equally honored and humbled to be joining you all in continuing to build the shul through this next phase. I look forward to supporting Rabbi Weinberg in his work to deepen this kehillah’sTorah learning and spiritual life, and at the same time I am excited to join the KMS family as a community where my family and I, too, hope to grow—one where I can not only teach, but learn from all of you and get to know you along the way.
To start that off, I’ll share a little about myself: I grew up in West Hempstead, NY, and my parents now live in Yerushalayim. Through marriage, I have deep roots in Silver Spring: my wife Naomi (née Wakschlag) is the granddaughter of Rabbi Jacob and Judith Halpern a”h, two remarkable people who lived in Kemp Mill for many decades and whose professional lives were devoted to Jewish education in the wider Greater Washington community. Naomi and I, along with our two boys, Matanel and Yakov, are thrilled to be “returning to our roots” by moving to Kemp Mill from Baltimore this summer.
After receiving semicha from RIETS (Yeshiva University), I spent several years on a path toward becoming a research scientist. I am now wrapping up a PhD in biology at Johns Hopkins, where I’ve also continued to teach Torah informally through their JLIC and Hillel. Becoming an assistant rabbi after doctoral research in biology may not be the most conventional path, but the more time I have spent as an informal Torah educator, the more I have seen what a meaningful difference Torah learning can make in helping people connect to Hashem and to one another through deepening our understanding of our Jewish heritage. With Hashem’s help, I also intend to remain professionally active alongside my role in the shul, and I hope that helps give me a perspective on the daily lives of so many congregants who balance a profession with a serious commitment to Torah, to their families, and to the KMS community.
I want to express my deepest gratitude to Rabbi Weinberg, someone whom I have long admired from afar for his warmth and his vision, and now have the privilege of looking to both as a mentor and partner. Just as importantly, I want to publicly say a very heartfelt thank you to all the members of the Assistant Rabbi Search Committee, and to KMS president Tobie Hollander, who all did an extraordinary amount of work to bring the shul to this point.
It is truly inspiring to see how much thoughtfulness and dedication went into this process, and with Hashem’s help, I hope to honor that effort by devoting myself to the shul’s continued spiritual growth. I am looking forward to partnering with Rabbi Weinberg, Yoetzet Halacha and Community Scholar Adina Blaustein, and all of you to grow together in Torah and avodat Hashem, both as individuals and as a community, when I begin this role in August. Until then, if you see me around the neighborhood or in shul, please come over and introduce yourself. I cannot wait to meet you!
Rabbi Aaron Lopiansky, Rosh Yeshiva of Yeshiva of Greater Washington–Tiferes Gedaliah
I. The Mountain and the Choice
Revelation is the cornerstone of faith upon which all of Judaism rests. As the Rambam (Yesodei HaTorah 8:1) points out, it is not simply a proof of faith, but the perception of the Divine in the most direct way possible. While other miracles served to demonstrate Divine existence, Revelation was the experience of the Divine itself. For one brief moment, the curtains of concealment were parted, allowing the rays of the Divine to shine in all their brilliance.
Yet, strangely enough, Chazal tell us that the Revelation at Sinai was somehow not the ultimate acceptance of God’s dominion. The Gemara (Shabbos 82) states that at Sinai “the mountain was poised over the Jews like a barrel.” The Jewish people were compelled to accept the Torah. Only during the miracle of Purim, nearly a thousand years later, did they willingly reaffirm their commitment.
This itself is difficult to understand. How could a nation that directly experienced the Divine require coercion to accept the Torah? Furthermore, the Torah’s description of Mattan Torah contains no mention of force, while the story of Purim does include a threat of destruction that ultimately led the Jewish people toward teshuvah and renewed closeness to God.
II. Searching to Fill the Void
There are two ways through which one becomes aware of the sun. One can behold it in all its dazzling brilliance, or one can sit locked in complete darkness, where every passing moment intensifies the longing for even the smallest crack of light.
Similarly, a father-son relationship may peak during a warm embrace in a moment of joy, yet sometimes the yearning created by prolonged absence can stir even deeper feelings. Many who fail to appreciate closeness in the moment discover the pain of distance to be far more powerful.
The Maharal explains this idea through the importance of the Four Questions at the Pesach Seder. Someone who merely delivers the story in monologue form does not properly fulfill the mitzvah. A statement alone remains external to a person. But when a question is asked, it creates a void — and the answer fills that void, becoming integrated into the person himself.
The Vilna Gaon expresses a similar principle in Shir HaShirim. The pleasure derived from food is directly proportional to hunger. Even the finest meal means little to someone already full, while a starving person treasures every bite.
The Sefas Emes (Parashas Vayeitzei) applies this concept to Yaakov Avinu, explaining why he did not receive prophecy until after leaving the yeshivah of Shem and Ever. Spiritual longing born in a barren environment creates a far deeper thirst than one developed amid constant holiness. As the Midrash says: “My soul thirsts for You — in a barren and arid land.”
III. Compulsion through Clarity
This, too, reflects the difference between Shavuos and Purim — between the giving of the Torah at Sinai and its reaffirmation in Shushan.
At Sinai, Klal Yisrael was compelled to accept the Torah, not through physical force, but through the overwhelming clarity of Revelation itself. The experience was so immense, so undeniable, that it left no room for doubt. In such a moment, rejecting the Torah was simply impossible.
Purim was different. It was not merely the threat of annihilation that inspired teshuvah. Rather, it was the hester panim — the sense of Divine concealment and abandonment — that awakened within the Jewish people a profound longing to reconnect with God.
Chazal (Megillah 15b) tell us that as Esther approached Achashveirosh, she cried out: “My God, my God, why have You abandoned me?” According to the Vilna Gaon, this chapter of Tehillim became the designated psalm of Purim — a chapter associated with the darkest moment of night.
Shavuos celebrates the recognition of God through Revelation. Purim celebrates the recognition of God that emerges through searching for Him in darkness.
IV. The Gift and the Acquisition
Torah itself contains these two dimensions. The Written Torah — “God’s Torah,” so to speak — was given through direct revelation. Yet standing alone, it would remain closed to us. We require the second dimension, the Oral Torah, also given at Sinai, to unlock and understand the written word.
This includes the Divine interpretations and principles through which Torah becomes accessible to human understanding, as well as the methods through which man is taught to delve deeper and apply Torah to changing circumstances throughout history.
Chazal (Sanhedrin 24a) describe the difficult process of analyzing Torah in the Babylonian Talmud as “You restored me in the darkness,” for the labor of Torah is often like “grappling in the dark.” Yet it is precisely through that struggle that Torah becomes internalized. The Oral Torah does not merely provide information — it raises questions, challenges the mind, and ultimately leads a person toward clarity and understanding that become part of his very being.
For this reason, the Mishnah begins with a question — “From when does one recite Shema?” — and concludes with the word “shalom.” Torah is not simply absorbed as a statement; it is acquired through seeking, questioning, and discovering. That process transforms Torah from something received into something deeply lived.
The Maharal explains that while Torah was given on Shavuos, true deveikus baTorah — attachment to Torah — emerged through Purim. Revelation can present Torah to man, but only searching, yearning, and personal effort allow Torah to become permanently integrated into one’s soul.
V. Revelation Again
If searching is deeper than revelation, and its discoveries more lasting, why was revelation necessary at all?
The Kuzari explains that not every person in every generation can independently reach a profound connection with God through personal searching alone. Sinai therefore serves as the eternal foundation upon which all future generations can stand. Even those unable to ascend to great spiritual heights on their own still possess the inheritance of Revelation itself.
The Yerushalmi (Peah 1:1) offers another profound insight. On the verse, “It is not an empty thing from you,” Chazal explain: if Torah appears empty, the emptiness comes “from you.” Torah itself is never lacking meaning; rather, the deficiency lies in the person’s receptiveness. Just as a blind person cannot appreciate a painting, or a deaf person cannot experience music, spiritual emptiness reflects a blockage within the individual, not within Torah itself.
The Revelation at Sinai implanted within the Jewish people an eternal memory — a point of reference embedded deep within the neshamah. That memory fuels every future search for truth and meaning. Chazal teach that every Jewish soul stood at Sinai, even the souls of future converts. Without that imprint of Sinai within us, the endless labor required to master Torah would be impossible.
For this same reason, the Gemara teaches that a child learns the entire Torah while in the womb, only to forget it before birth. The knowledge is hidden, not erased. A person’s lifelong journey in Torah is therefore not the discovery of something entirely new, but the rediscovery of something already planted deep within the soul.
VI. Return to Torah
Studying Torah is, in many ways, an act of return. This is reflected in our daily prayers: “Return us to Your Torah.”
Parts of the Oral Tradition were forgotten and later rediscovered. Human effort alone could never have recreated them without the spark of Sinai buried within the Jewish soul. Torah learning is therefore not simply invention or innovation — it is remembrance.
The Gemara (Menachos) relates that Moshe Rabbeinu once observed Rabbi Akiva teaching Torah and marveled at the depth of his understanding. The Or HaChayim explains that Moshe certainly knew the Oral Torah itself, but Rabbi Akiva possessed the ability to reveal how those teachings were hidden within the Written Torah.
Similarly, it is said that in his later years the Vilna Gaon studied only Chumash. His mastery of Torah was so complete that he could perceive the depths of the Oral Law embedded within the simplest verses. The Gaon famously taught that there are three levels of understanding: simple understanding, depth, and then simple understanding once again. Yet the “simplicity” reached after depth is infinitely greater than the simplicity at the beginning.
A shaliach once described his mission as restoring erased letters within Jewish souls. His rebbe corrected him: “God forbid that the letters of a Jewish soul are ever erased. They are merely covered in dust. Blow away the dust, and the letters reappear.”
Our avodah is therefore not linear, but circular. We begin with Revelation, yet that which is simply given cannot endure forever without effort. Through searching, struggle, and rediscovery, we uncover the Revelation already planted within us — the eternal flame of Sinai itself.
_____
In the world of contemporary Torah scholarship, few voices combine depth, breadth, and clarity quite like Rabbi Aaron Lopiansky, internationally recognized as one of the foremost Orthodox Jewish Torah scholars, educators, and contemporary Jewish thinkers of this generation. As Rosh Yeshiva of Yeshiva of Greater Washington–Tiferes Gedaliah in Silver Spring, Maryland, Rabbi Lopiansky has influenced thousands of students, families, and readers through decades of Torah teaching, Jewish philosophy, mussar, and leadership rooted in the traditions of the Mir Yerushalayim.
A close talmid of Harav Chaim Shmuelevitz zt”l, Harav Nachum Partzovitz zt”l, and his father-in-law Harav Beinish Finkel zt”l, the late Rosh HaYeshiva of the Mir, Rabbi Lopiansky continues a profound mesorah of Torah scholarship and Jewish thought. His Torah worldview was also deeply shaped through his longstanding relationship with Harav Moshe Shapiro zt”l.
Rabbi Lopiansky is the author of more than twenty widely studied seforim and is known internationally for his shiurim on Torah hashkafah, emunah, Jewish philosophy, Talmudic thought, spirituality, and contemporary Torah issues. His teachings are studied throughout the Orthodox Jewish world in yeshivos, בתי מדרש, and Jewish communities across the United States, Israel, Europe, and beyond.
His books, essays, audio shiurim, and Torah resources are available through Eshel Publications — www.eshelpublications.com — a nonprofit Torah platform dedicated to preserving and sharing Rabbi Lopiansky’s teachings with readers and listeners around the world.
How a Baalas Teshuva Brought the Discipline of Global Commodities Trading to the Shirt Worn in Yeshiva Every Day
When most people look at a white dress shirt — especially the kind worn daily by boys in yeshiva — it seems like one of the simplest products in the world.
But after watching my mom build her company, I learned something surprising: there is nothing simple about making a truly exceptional one.
And what makes the story evenmore remarkable is that my mom didn’t come from the clothing industry at all.
For many years, she worked in commodities trading, specifically in steel and pig iron. Her world revolved around cargo ships crossing oceans, multi-million-dollar contracts, international negotiations, and high-pressure decisions where every detail mattered. It was a serious, demanding industry built on numbers, margins, logistics, and risk.
And she succeeded in it — in a field that is tough, competitive, and about as far from fashion as you can imagine.
But her life began to change in a much deeper way when she became abaalas teshuva.
As Torah moved to the center of her life, her priorities shifted. Business success was no longer the ultimate goal. What mattered most became Torah, Jewish family life, and serving Hashem in a meaningful way.
And that transformation eventually led to something unexpected:
What I admire most is that she approached the project the same way she approached commodities trading — with relentless attention to standards and details.
She wasn’t trying to simply sell a shirt.
She wanted to understand what actually makes one exceptional.
So she researched everything.
Fabric quality — to find the softest, lightest cotton twill that could still maintain structure.
Stitching and collar construction — so collar stays wouldn’t fall out in the wash.
Buttons — durable enough for everyday wear but easy to fasten.
And fit engineering — so the shirt looks polished while still feeling comfortable.
She understood that if she was going to make something for boys learning Torah every day, it had to be done right.
Comfortable. Durable. Polished.
Built to a higher standard.
For boys learning Torah every day, a comfortable and durable white shirt matters.Lvorn was created with a commitment to quality and giving back to yeshivos.
A Company Built to Serve the Jewish Community
But for her, this was never just about clothing.
She wanted to build a company that could genuinely serve the Jewish people.
That’s why Lvorn isn’t just another apparel brand.
From the very beginning, she made a permanent commitment that 20% of profits would go directly to yeshivos.
This isn’t a promotion or a marketing angle.
It’s part of the company’s purpose.
When someone buys a Lvorn shirt, they can choose which yeshiva receives the donation.
That idea says a lot about who my mom is.
She wanted to create something practical and beautiful — but also something that carries real values behind it.
In a world where many companies focus only on selling more products, she wanted her business to support Torah learning.
Because she believes Torah is the foundation of our people.
