Corporate Entrepreneurial Management: A Mindset for a Changing Workplace


When most people think about entrepreneurship, being entrepreneurial or entrepreneurial management, they often conjure-up an image of someone running their own business, the “boss”, who is autonomous in the choice of time, manner and place of business. This lay persons’ stereotype of an entrepreneur is not necessarily completely correct – like most stereotyping! In today’s economy it is more important than ever for success in business to make time, manner and place contingent on generating the best possible bottom line no matter. As a self-employed person, a business owner or an employee, working diligently to increase positively the bottom line is key to successful entrepreneurship.

In the past few decades’ companies are more and more focusing on the need to engage all employees in a culture of working actively towards the goal of individual contribution to the financial statements as an asset not an expense. From this employees are nurtured into being innovative, managing change and being actively opportunistic in any and every activity that will strengthen the organization’ brand, generate revenue or save the company money. In this way all employees, especially managers, are nurtured into entrepreneurial management, as they constantly look to improve the organization’s revenue-generating capacity. Fostering this type of organizational culture requires one to breaking down previously-built, stereotype corporate structures to make way for employee innovation, change and opportunity capitalization.

So as a employee how can you be an entrepreneur and focus on entrepreneurial management as a core responsibility of your job position? You might say, I just work for a company as a low-level employee, or, I’m just in In middle management with rules, regulations and structures all around me. While this may be true, there are always opportunities to be entrepreneurial no matter in what capacity you work. This is because an entrepreneur or entrepreneurial manager is someone who looks for new opportunities and attempts to organize resources in a new and valuable way in order to capitalize on a new opportunity. Indeed, viewed from this perspective you may already be an entrepreneurial manager or perhaps you may change your perspective of the stereotype entrepreneur to see how you could be more entrepreneurial within your place of work.

The technical or academic definition of an entrepreneur, or the function of entrepreneurial management, is of a person who looks for new opportunities and attempts to organize resources in a new and valuable way in order to capitalize on a new opportunity. I tend to agree with this definition but would also add that improvement of systems or process that contributes positively to the bottom line of a company also is a way of being entrepreneurial within a company. The key difference from say just being just an employee working within company structures is to think constantly about how resources can be reorganized in a new way that adds value to the business.

In order to develop yourself as a corporate entrepreneur, or start to develop an entrepreneurial management culture within your organization, you might consider the following:

1. Understand the business and the industry: Take the time to understand the business you’re working for and the effect your position has on the company.

2. Become a company problem solver: Always be on the look-out for solutions to problems. Learn how to analyse situations and come up with at least two reasonable solutions.

3. Always be thinking creatively: Use a broad range of methods and models to analyse and synthesise problems and opportunities. After analysis try to make clear judgement about solutions and how they will affect the company bottom line.

4. Build your network: Build a network of allied professionals within your company and externally to the company and use them to be more effective and efficient in your job position and for benefit of the company.

5. Speak up: Don’t be afraid to tactfully spearhead the conversation about opportunities with colleges and supervisors/management. Challenge the status quo.

6. Be open to learning: Always take the time to learn and grow within in your job position and within areas of the organization where you can contribute. This will undoubtedly keep you able to continuously be looking forward for new opportunities and ways to structure resources for positive benefit.

7. Have an open mind: People who wear blinders miss great opportunities – I’ve seen it a million times!

Although being entrepreneurial within a corporation does have its limitations, the rewards for entrepreneurial successes can ultimately put you on a path of being noticed within your company and the job satisfaction and monetary rewards that go with promotion. That’s entrepreneurial management!

Advertisements

Connecting to G-d

There are 613 commandments or laws (mitzvahs) that are mandated in the Torah. But said another way, there are 613 ways to connect to G-d.

Every Mitzvah performed by a Jewish person is a real opportunity to connect to G-d. To interact with the Aibishter (all mighty) on a personal level.  I challenge you to make every mitzvah count, and to put a little bit of yourself in every mitzvah you perform.

Its simple. Actually, it is real simple.  A simple as, maybe, changing the location where performing a mitzvah or adding in your own words or actions.  The addition of a bit of your own flair helps you to connect to G-d in a personal way.  I am aware that when performing mitzvahs it is way easier to add your own personal touch then with other mitzvahs. We all know of mitzvahs that take a little extra thought and creativity in order to personalize, but making a mitzvah your own helps to keep it fresh and exciting, not just a rote activity.

This is me davening Shacharit on Cypress Mountain. Time to get away from usual Shul and home prayers and daven in nature, one of the wonders and creations of Hashem.

Last Sunday, Chabad of Richmond went on a community hike to Eagles Bluff on Cypress Mountain where Shacharit took take place followed by a bit of nosh, consisting of beagles, fruit and a wee bit of Schnapps, and then a Chassidic meditation class on living in divine space.

For me the purpose the hike was not only a chance to interact with community members outside of Shul, but an opportunity to get in touch with mind, body and soul, hiking for the body, davening and meditation mind and soul.  But more importantly it was an opportunity to connect to Hashem, G-d,  in a unique place and in a unique way. While I was davening at Eagles Bluff, I was putting my unique twist on morning prayers by being in a unique place and using my surrounding to connect to Hashem in a new way. Being out in nature, with some of the people I care most about in my community, absolutely gave me a different perspective and unique meaning to the prayer book words. I found myself pausing a bit longer on certain words to think about its meaning and how it applies to Hashem and the environment I was in. Also, at times, I was inserting some of my own words that made absolute sense at that particular time and place.

Even though It was windy and cold on top of the mountain, I felt warm. While davening my tallis kept blowing with the movements of the wind, but I kept absolutely still. At other times, when the wind died down, I found the freedom to move about and enjoy the natural environment I was in.

The time spent on the mountain last Sunday gave me a unique perspective to my connection to Hashem.  For the first time ever in my life, while davening, I felt the presences of G-d in all directions, north, south, east, west, up and down. Maybe it was that there was no fixed walls of home or Shul to limit G-d’s presence. Maybe it was that the ever present winds brought the divine presence to me in all directions. Most likely it was just the euphoria of davening with great people in a great place. But what was true and constant is that I did put a bit of myself into my davening which enabled me to connect to Hashem in a whole new way.

Our Connection To Where We Live

Amazing Sunset Myspace Layout 2.0

My commentary on a Parshat Pinchas commentary by a Rebbe and Tzaddik

What jumped out to me in the the following commentary (click at end of this post to read original commentary) on Parshat Pinchas by the Tzidkas Yosef of Pittsburgh ZT”L,  is another example of how we must always stay connected to this earth and where we live.

While we must make every effort to create a holy place to dwell in, for both G-d and mankind, we must also remain connected to the place where one lives, as well as the wider world around us. Don’t isolate yourself from, or shut yourself off to, the wider world and the things that G-d has bestowed upon us. This idea is especially important for our leaders and Tzaddikm who must also remain connected to where they live and the wider world around them. This is so they can properly lead and inspire their followers that have to live and breath in not only the Judaic world, but the wider world as well.

This is just what came to my mind when reading commentary on parshat Pinchas by The Tzidkas Yosef , Rabbi Yosef Leifer of Pittsburgh. Maybe it is my strong Chabad influence, so I look at everything with a “Chabad” eye, but I see many similarities between Chabad philosophy and Pittsburgh Chassidic philosophy.  Pittsburgh Chassidic Movement

If you feel my commentary is a little off, please comment below.
Enjoy the following commentary by the Tzidkas Yosef . Click Here

As a note, I went to a Farbrengen tonight and the idea of staying connected to where one lives and shlichus came up more than a few times by the Rebbe of Chabad (in a video from the 80’s). What an inspiring night, with wise and insightful comments and insights from my Rabbi and mentor. 

Parshat Balak, Hashgacha Pratis (Divine Providence) and Isbitza Chassidim

The Shabbos that just past was the Parshat of Balak. You can read it a summery here.   After services (davening), kiddush lunch and a short rest a home, I took my daughter to the park. While I was watching her play in the sand and dirt, I was reading a book of  commentaries on the Torah by a Chassidic Rebbe, The Mei Hashiloach, Rabbi Mordechai Yosef of Isbitza, ZT”L.

Of the nine or so commentaries that I read about various passages in Balak, one commentary stood out to me. 

” Divination (Hebrew, nachash) is stubbornly holding on to something without letting that thing go out of one’s mind. Magic (Hebrew, qesem) is the opposite, that is, when one equivocates over something whether to do it or not, waiting and seeing if it turns out well, then doing it and if doesn’t , then not doing it. This is magic, or waiting to see how something will act on its own accord.  Both (divination and magic)  are forbidden when not used in their proper place.”

What this means, according Isbitza philosophy (and I’m sure many other Chassidic philosophies), is that when one can see G-d’s will with the utmost clarity it is forbidden to remain silent and let things happen on their own. One must, as Mordechai Yosef says, must have the strength of a lion and use that strength in action. In a situation where one is uncertain it is forbidden to act with strength. One must  consider how the action may come out with out ones mental input.

As an example, from Gemara (Cullin 95a), “Rav examined a ferryboat ,” for when he reached a river a boat just came to him, without any effort of his own. From this he understood that it came from G-d. Without any sign he would have not travelled.”

Many people, dare I say most people,  would assume that the boat appearing on the river banks was just coincidence.  And if they did get a “desire” to travel, they would question and re-question until they had examined the facts and decided if it was good to get on the boat or not. If any questions are asked, it should not be whether they should travel at that particular time, just maybe if that boat is the correct one to use. If there are no other options, then probably it is.

G-d gives us gifts all the time (or leads us down a certain pathway, derekh or shteg, that is a gift), but how often do we fail to recognize the gift,  no mater how big or small it is.  If you realize that G-d has a hand in all goings on in the world and that everything is divine providence you can start to tune your heart, mind and soul to recognize when Hashem is giving you a gift.  And when given a gift, not acting upon it would be irresponsible.

From my experience when one realizes that there is divine providence in the world, one can, and will, be happier.  Before I started to tune myself to divine providence and see the gifts G-d was giving me, I spent time agonizing over minor decisions, trivial outcomes in life, or got upset when the path I thought I should be on (a physically pathway trying to reach an actual destination (shteg), or life’s pathway to success (derekh) etc..) didn’t go as planned.  Now I just take it as part of G-d’s plan for me and look to find the gift I am being given.  This also helps to make me much more calm, relaxed and joyous about life and life’s journey as I’m not stressing out over the little things and just enjoying what comes.

Izhbits-Radzin Hasidic Dynasty (Click)

Yahrzeit of the Rebbe: A Tzaddik In Our Time

My thoughts below were originally posted in honour of Yud-Shvat.  As I would like more people to read, I’m updating slightly and reposting in honour of  The Yahrzeit of  “The Rebbe”, Rabbi Menachem Mendel Schneerson. The Rebbe was not only a brilliant Torah scholar and tzaddik (righteous individual) but a true “forward thinking” leader for the Jewish people.

This post is also special to me because recently I participated, for the first time, in the mitzvah of Jewish outreach and helping people put on tefillian. I did this at a Canada day celebration in Richmond, BC.  Chabad of Richmond had a “mitzvah” and outreach booth at the festival. I helped numerouse people put on teffilian and explain its significance. I also talked to as many people about Yiddishkeit and welcomed them to come to our community for a class or Shabbos services/lunch.

Why is this important? Before the Rebbe launched his mitzvah campaign, most mitzvah were done in the home or at Shul, but certainly not in the streets or at public gatherings.  Some people today still don’t appreciate the idea of a Jew stopping another Jew on the street and asking if they have put on tefillin today.

Those few moments of connection with G-d and conversation with another Jew might make the difference in bringing a Jew back to traditional Yiddishkeit observance. But also the mitzvah has significant value in itself.  The Lubavitcher Rebbe had a deeply held belief that a single person preforming a single mitzvah could be the action that tips the scales and brings redemption to the entire world and all of creation.

As a Baal Teshuvah, I am proud to continue the work of The Rebbe in helping Jews to rediscover, or expand, their knowledge and love of  traditional Yiddishkeit and of course Chassidute Chabad.

May the memory, profound words and actions of The Rebbe, Rabbi Menachem Mendel Schneerson of Lubavitch be a blessing for all time and the catalyst that spurs us all to bring about the redemption of the entire world.

Enjoy the post below.

 

Until the early 1900s when Jews started to come in droves to the new world, especially the USA, they lived in small communities, or shtetls, from such “far of places such as Poland, Spain, Lithuania, Hungry and Germany. In the shtetl everyone knew each other, everyone was Jewish, and when there was a non-Jewish community nearby they rarely mixed, except to transact a little commerce here and there. People knew you and your circumstances. You were a Jew; he was a Christian and so on.

But when people started to come to the America and other western countries, things changed. There were no shtetls and the  new life took very different forms and demands. The entire community that one had to live within and interact with was wider, not just at the weekly market, but at on a daily basis. Your next door neighbour in the small New York tenement apartment that you and your family of five rented was likely not Chaimy Finkelshein, the towns slaughterer and butcher, but Augustyn Sakorski, the recent immigrant from Poland who competed with you as the neighbourhood tailor. Or, perhaps, Patty O’Rieley , a woman of Irish descent whose husband had recently past away from tuberculoses or pneumonia and who you now saw begging on the street corner in order to feed her family of five.

This was a new world in which lives, already dislocated through harsh repression, pogroms and economic depression, had to readapt to a completely new environment of urban blight, discrimination, poverty and integrating with people from many ethnic backgrounds.

Over time this adaptation took the form of a changed sense of Jewish Identity as the pressure to blend with Mr. Sakorski and Ms. O’ Rieley became a strategy for survival. Off came the beard for men and woman stopped covering their head with tichels and sheitels. They needed, or so they thought, to look more common on the street, so that they would not stand out and distract from making a business deal or selling to the gentiles.

Jews increasingly assumed two identities: one in the home and the Shul, and another for the outside world. This was very different from the Russian shtetl they grew-up in only a few years before. In the old country, in the shtetl, Jews looked and acted as Jews and lived characteristically as Jews. When you went to work, you had a beard, when you came home and took of your hat you still had a Kippah on, and when you told a bad joke to a friend, and he groaned “Oy Vey”, it was preceded and followed by Yiddish, the language of the Jews and not English, a foreign tongue for a foreign land. Here you had to work at being Jewish. And some rose to this challenge, but many did not.

For others, Jewish identity was something that they started to hide. They thought that this was probably best for the survival of their family in a new world. It was perceived as the key to survival in a new land with strange cultural blends and a multitude of people of all nations in tightly packed urban neighbourhoods. While many Jews now only brought out there Judaism in front of family and friends while home or in the Shul, many traditions, or mitzahs, that were just part of daily life in the old country became forgotten or even worse, told were useless customs that had no meaning in modernity.

Some identifiable groups of Jews that came to the America and elsewhere, escaping persecution and bigotry, tried to recreate shtetl-like communities in order to keep their Jewish indentity vibrant and strong. But then a novel approach was born. 1951 witnessed a whole new age in Yiddishkeit. A great leader began his reign as a power force to lead the Jewish world. Not a leader that had diluted his Judaism in order to fit into modern society and also not a leader that isolated himself and his followers from the rest of society in order to maintain their identity. He was a leader that knew the modern world was not taking Jews anywhere with their traditions and beliefs. Indeed, Judaism, as a community, was being threatened, as so many Jews were hostile to replicating their traditional lives in small Jewish communities where they only dealt with Mr. Cohen and Ms. Greenberg.

But just what was the best medicine for a sick and ailing American Judaism? Rabbi Menachem Mendel Schneerson, the 7th Lubavitcher Rebbe, had the mighty elixir. Not a quick fix, but a slow process to instil the joy of halalchic Yiddishkeit amongst the less observant Jews of America and elsewhere in the world.

As the world around us changes our hearts and souls remaind Jewish, but our garments, were not Jewish. For countless Jews, the Rebbe’s mitzvah in-the-street program was the first step on the road to identification and intensified love with Yiddishkeit. The Rebbe and his Lubavitcher army literally took it to the streets and offered a chance for Jews to be Jews, not just in their homes or in the Shul, but in the middle of the street, Park Avenue in NY city or in a office building on Pender and Homer in Vancouver. “Did you put on tefillin today?” “Can I offer you Shabbat candles?” “Can I interest you in some classes on Judaism?” For many Jews, Jewish pride and Jewish precepts came out of the closet forever. This was a revolution of sorts, an ever-burgeoning renaissance of belief and resurgence of interest in the traditions of Judaism. For countless individuals and families, that mitzvah in-the-street, and the warmth and love of the soldiers or campaigners inviting participation, was the first step on the road to an intensified identification with Yiddishkeit, with Jewish education and Jewish observance. The Rebbe showed Jews that they could remain Jewish, look, act and feel Jewish all the while living and participating in the wider community. Unlike many Jewish leaders that preached isolationism as a way to remain Jewish in the face of a changing world, the 7th Lubavitcher Rebbe took a different route. He preached that everything is this world should and could be elevated to the stature of the Holy. No good would be served by Jews leading dual, separated lives, one consisting of secular acts in daily living and another holy in terms of Jewish ritual. He so elequently preached that these two must be combined to make everything in one’s life have a G-dly purpose. Live in your community, wherever that is, but make it a G-dly place to live.

That said, in recent years I have observed and realized that the Rebbe was correct in his assessment of modern day Yiddishkeit in America and elsewhere in the world. While the Chabad organization under the leadership of Menachem Mendel Schneerson has made great strides in helping people see the joy and pride in identifying themselves a Jewish wherever they are, some Jewish communities do in fact insulate themselves and rarely venture out into the secular world. These communities are often cocooned in a little city area – a modern-day shtetl – and really don’t face the contemporary world, certainly that part of it where one faces many challenges to traditional Judaism. At the same time many other Jewish people still live following a very secular lifestyle that conceals, almost hides, their Judaism. This group’s participation in Yiddishkeit only takes place in the comfort of their home or at Synagogue at best. For many participants in this group, their Yiddishkeit doesn’t appear, or confront them, on a daily basis.

What guides us to the correct way of life? Should you wrap yourself in a cocoon, isolating yourself from the many challenges of living a Judaic lifestyle? Maybe you should live a double life, one of secularism in the modern world and Judaism at home. Is there another option in order to say faithful to the principals, ideals and ways of a Torah true Judaism? And does Torah instruct us in this regard?

I believe, actually I know, through his speeches and published discourses and commentaries, that the Rebbe, in part, took his inspiration from the Torah to guide us in the correct way to live in a challenging time or hostile land. For example, In the Torah portion of Vayeitzei, Yakov leaves the comfort of Be’er Sheva and journeys into the hostile world of Chorran. The great sages, teachers and Rebbes tell us that Yakov guarded the Torah and commandments and kept Yiddishkeit flowing in the hostile land of Choran. Every day he was faced with forces that wanted him to change and adapt to ways that were less than ideal for a Torah observant man, but Yakov Avinu was able to keep his Judaism open and honest in the face of great pressures from his new community and extended family.

The Torah tells us, through our great commentators, that we must go out into the “hostile” secular world with our Judaic-face-on (game-face-on). We must not cocoon ourselves into a comfort zone or isolate ourselves in a shtetl. We must face the world in order to make the ung-dly g-dly. Elevate everything in the world towards G-d. As an example, some communities shy away from computers and internet because of the ungodly and negative aspects that are found on the internet. Other communities use the internet in order to spread the joy of Yiddishkeit and promote a Torah observant lifestyle. These people know the dangers that lurk on the internet and take great precautions to avoid them. They also see that the internet offers great possibilities as a way to reach Jews and in its ability to carry G-d’s messages instantly to many people.In a sense it elevates the internet as a medium to help fulfill our G-dly purpose in life.

There are many examples in the Torah that teach us that we need to go out into the world around us, remain Jewish and elevate everything around us to the G-dly. How many times do we enter into the wider, secular world and our Judaism stays hidden? Is this how we should be as a nation, as a people, as Jews?

As Jews, when we go into the secular, we must not only take the teaching of Torah, Talmud, Tanya and other great Jewish texts and use them in our own lives to protect ourselves, and help us stay true to our Torah-based principles, but we must help construct the world by making the things around us have a G-dly purpose. We must be proud enough of our heritage and traditions that we are able to wear them openly on our sleeves. And this is the new tradition that was set by the 7th Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson.

Motivation

Like most people, there are times in my life that I need to motivate. Motivated to take one more step, keep moving forward and not be tempted to lie down and take the worst of what life and society has thrown upon me. Sometime one has challenges that are small and can be overcome easily. Some even disappear with no action taken. At other times, no matter how hard you try, or don’t try, the challenge is just too great to let it sort itself out with little to no personal action.  Often, before one tackles these types of challenges, they need to be motivated, or inspired to  get the energy to face the challenge head on, and not stop until it has been conquered.

Below is a video I recently saw that has really come to inspire me and symbolise my struggles. It appeals to be on a raw emotion level. Maybe it will appeal to you as a motivational tool.

I also find that when tackling challenges, especially serious life changing or life pathway (derekh) threatening, one needs to be in the proper frame of mind. In the last few years I have come to realize that this frame of mind must be happiness. Unbridled joy to be exact. I have come to realize that if one is truly thankful for the little things one has, they can be happy, even when faced with challenging situations.  

Below is a video I recently came across that helps me to be, and stay, happy. I don’t know what the words mean exactly, but the images, tune and context (Rabbi Nachman of Bratslav) always helps me to keep a happy, positive and joyous frame of mind and spirit (neshama/ruach) every day.

These videos have come to me at a good time. Dank tsu Got (thanks to God).

Arriving in Israel and Buying Tzitzit

         

 Modesty sign, Mea Shearim

   
Mayn vayb Sutinee, Mea Shearim/ My Wife Sutinee, Mea Shearim

Mea Shearim corridor/alleyway
 
Baruch Haba and Dank tsu Got, I made it safely to Israel! As the plane touched down at Ben Gurion Airport our family was nervously excited. The last time I was in Israel I was a mere 12 years old and not very religious. Now I’m 34 years old and a Baal Teshuvah with a wife and daughter for whom this is their first time in Eretz Israel. We landed at 2 a.m. After a brief stopover in Amsterdam, we arrived at our accommodation in a beautiful part of East Jerusalem, a quaint terraced house on French Hill overlooking the Judean Hills and, far in the distance, the Dead Sea. With my parents, this will be home for the next month.

So what do religious Jews do on their first day in Jerusalem? I suspect most would make their way to the Old City and head straight for the Kotel. But I did not start my day at the Kotel. I took the opportunity to go and look at some religious Items.

For some time now I have wanted to purchase my first tallit katan (Tzitzit) – like Tebia described in Fiddler on the Roof , it is a small prayer shawl that religious Jews wear all day under their shirt to show their devotion to god. After much (many months) serious thought and self debate, I came to the realization that I want to fill the commandment of seeing and wearing fringes because I believe I’ll feel better spiritually when saying morning prayers especially without donning a large Tallit. Many Rabbis and other knowledgeable people say that one should not say the She’ma prayer without seeing fringes (wearing a tallit).

So, were did I go to purchase a tallit katan? I went to where I thought I would find the greatest selection of tallit, a religious neighbourhood called the Mea Shearim. First off, where and what kind of a neighbourhood is Jerusalem’s Mea Shearim? Well, it is conspicuously a very old entanglement of miscellaneous shops along winding, narrow streets just north of the main city. But this is lost in the frenetic hustle and bustle of men in long black coats (kapota, reikle etc…) and hats (fedoras and other bowler style hats…) swiftly moving about their day.  And women and children clothed in stylistic clothing that emphasized modesty. My family and I stuck out like a sore thumb! We looked like by standers in a movie scene of life in a small, East European shtetl. Even thought I had on black dress pants a dress shirt, dress shoes, sported a bushy beard and a kippah, I felt as though I need a Kapota, just to blend in.  And my wife’s long skirt and long sleeve shirt, that she wears everyday for modesty (tzunis), was just a bit too modern for this community.

I knew communication would present a challenge. My Hebrew is non-existent and I speak limited Yiddish, ikh redn a bisl Yiddish. I also thought my English would be limited in value in this community where Yiddish and Heberew are the predominant forms of communication. I always have 10,000 questions to ask when I buy religious Items, especially ones that have such importance in Jewish ritual life. Indeed, communication was a real challenge. I wanted answered questions like are there specific styles, shapes and colours (some have stripes)? And, what would be appropriate for me? What about Minhags (religious customs)? Are their minhags to do with tallit katan similar to what you find with large prayer shawls?

After looking in at quite a few shops in the Mea Shearim and getting ready to leave this neighborhood of Jerusalem, I returned to a previous retail establishment to again look at one style of Talit Katan that I had not seen at other store (t-shirt style). This style was much easier for me to put on (did not ride up as much at back). As luck would have it, outside the shop were two young Bochur (students) speaking English and with North American accents. They too entered the shop. Before reengaging the shop keeper, I thought it might be best to approach the bochurim and see if they could help me in my quest to find an appropriate Tallit Katan. They were more than happy to help me out. I politely told them I was trying to buy my first Talit Katan asked them many questions. They gladly gave me advice and offered their opinion on suitability as tried a few on.

Now I can visit Kotel. I am now proudly wearing my first Talit Katan and showing with pride my Tzitzit as I move about the holiest place in the world, Eretz Israel. PS. I find that one does blend in more with Tzitzit showing and I people just assume I know what I’m doing in terms of prayer etc..

As a side note, I have not been asked once to put on Tefillin since getting to Israel. I guess I look like I have put them on already, which I have done, and do put on, every morning.