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Martial Arts:

Non-Violent Conflict Resolution

Medical Tourism: Israel?

Purim in the Movies Steven Spielberg Jewish Film Archives

AUSTRALIA. . . . . . . . . . . . . $5.00 CANADA . . . . . . . . . . . . . . . $5.00 europe . . . . . . . . . . . . . . . €3.00 iSRAEL . . . . . . . . . . . . . . . .nis 15 sOUTH aFRICA. . . . . . . . . . . . r20 U.K. . . . . . . . . . . . . . . . . . . . £ 2.50 U.S.a. . . . . . . . . . . . . . . . . . $3.00

VOL. 2, ISSUE NO. 26 MARCH 2009

March 6 BET SHEMESH GUSH ETZION JERUSALEM MODI'IN TEL AVIV NEW YORK LONDON

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March 2009 6 8

10 12 14 16 18 20 22 24

Adar 5769 Purim Numerology

The Tomb of Mordechai & Esther by Michael Freund

Dear IsraTimes Readers: I am happy to be on board as Editor of IsraTimes. Some of you may recognize my name from the regular column I used to submit (and plan to continue writing) entitled Community Profiles.

Purim in the Movies by Wendy Luterman, Steven Spielberg Jewish Film Archives

These are new beginnings for IsraTimes and new beginnings for myself. How fitting that all of this should happen around the holiday of Purim, which is a time to celebrate, have a bit of fun and also remember some very important lessons that history has taught us throughout the generations. Lessons about endurance, belief and working together as a unified and caring nation.

Medical Tourism by Cina Coren

We hope that these articles are a reflection of some of Jewish history’s lessons.

Martial Arts: Non-Violent Conflict Resolution by Moshe Katz

I look forward to hearing from our readers. Please be sure to tell us which articles you enjoy, and which you don’t. Feel free to let us know what issues about life in Israel you would like us to explore in greater depth.

Purim: The Festival of Laughter by Rabbi Adin Steinsaltz Don’t Ask Haman for Investment Advice by Douglas Goldstein

Illuminating Esther´s Story by Ilene Bloch-levy Darkness, Purim and the Power of a Smile by Meir Tulkoff Persian Cuisine by Chef Yochanan Lambiase

Please Patronize our Advertisers!

Dear Readers, We would appreciate if you remember to mention to our advertisers that You saw their ads in the Isra Times. We hope you continue to enjoy reading our magazine Sincerely, IsraTimes Staff: 02-6256227

For IsraTimes staff in general and for me personally, learning more about life in Israel, and sharing that information with you, our readers, and people around the world is what we are aiming to do. Purim Sameach, and we look forward to hearing from you. B’vracha, Ilene Bloch-Levy editor@isratimes.com

Purim Special © 2009 by IsraTimes, Inc., 1 Ben Yehuda Street. All rights reserved. To contact one of the staff with your questions, concerns, or subscription inquiries, please call (02)625-6225 For advertising needs, please call: (02)625-6227 or e-mail: staff editors@shiurtimes com Managing Publisher: Elie Rubin Managing Editor: Ilene Bloch-Levy Marketing Manager: Yoel Almog Art Director: Yifat Safian Classifieds & Marketing: Steve Jacob, Avraham R. Sayegh Studio Rubin & Co: (054)723-4520 Stock Photography: istockphoto.com, Flickr. Copyrighting laws apply to all articles, and nothing may be reprinted without express permission from the Publisher. IsraTimes is not responsible for the content of the advertisements. The Opinions of the articles within the IsraTimes rest solely upon the authors. Reproduction of any part of the IsraTimes is forbidden without permission. PLEASE REFRAIN FROM READING THE ISRATIMES IN THE BEIT KNESSET DURING | March 2009 4 TIMES OF TEFILLAH.


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Purim Numerology 1/2

Every male over the age of 20 was required to contribute a half shekel towards the building of the mishkan. We read about this on Shabbat Shekalim. when we also blessed the new month of Adar

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Purim is one of the few holidays in which we are required to hear the Megillah reading twice: once in the evening and the morning of the following day

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Adar is the six month of the Jewish year

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The number of Haman’s sons & the number of chapters in Megillat Esther

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Purim is celebrated on the 14th day of Adar

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Jerusalem celebrates Purim on the 15th of Adar, or Shushan Purim

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The number of facial muscles we use to smile on Purim The number of times that Haman’s name appears The number of countries Ahasuerus ruled The Gematria value for the word Purim

486-465

Ahasuerus ruled from approximately 486-465 BCE

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history

The Tomb of Mordechai & Esther By Michael Freund

A

few months ago, in a move that went largely unnoticed, the normally hostile Iranian regime took the unusual step of adding a Jewish holy site to its National Heritage List. On December 9, 2008, Iranian news outlets reported that the tomb of Mordechai and Esther, heroes of the Purim saga, would now be under official government protection and responsibility. The move cast a brief spotlight on the site, which is well-known to Iranian Jews but largely unfamiliar to those outside the country. And with Purim around the corner, it is worth taking a moment to ponder this relic of our ancient past. The mausoleum housing the shrine of Mordechai and Esther consists of a simple brick structure crowned with a dome which was built some five to seven centuries ago over the underground gravesites. It is located in the northwestern Iranian city of Hamadan, which is about 335 kilometers west of the capital, Tehran. According to tradition, Hamadan is believed to be the site of the city of Shushan, which played such a central role in the events described in the Book of Esther. Various travelers down through the ages took note of the site, with the first having been Benjamin of Tudela, the famed 12th century Jewish explorer. Iranian Jews revered the shrine, and many would travel to Hamadan to observe Purim there by reading the Megillah alongside

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the tomb. Others held family celebrations, such as bar-mitzvahs or circumcisions, at the site. The entrance to the building is said to have been built intentionally low, in order to compel visitors to bow their heads upon entering, thereby engendering a requisite attitude of respect. Inside the main hall, which is adorned with Hebrew inscriptions, lie two large, decorated wooden boxes, or trunks, below which are said to be the final resting places of Mordechai and Esther. A small synagogue adjoins the tomb, and the site is also considered holy by Muslims and Christians, who come to pray there as well. Next to the mausoleum lies a large hollow in the ground, which Iranian Jews believe to be an entrance to a tunnel that stretches all the way to Jerusalem. Interestingly, there is a competing tradition which identifies the traditional burial place of Queen Esther and Mordechai as being on the outskirts of the village of Baram, in the upper Galilee, near Safed. As early as 1215, Rabbi Menachem Ha-Hevroni wrote that while visiting the Galilee, he came across the tomb of Queen Esther, "who, during her lifetime, had instructed her son Cyrus to bring her there [for burial]". Later pilgrims mentioned the site, and noted that special celebrations were held there on Shushan Purim. Currently, the tomb is believed to be located in the ruins of a building

found in the Baram National Park. After the area was liberated in Israel's War of Independence, a group of Safed Jews went up to the tomb on Purim in 1949 and read the Megillah there to revive the long-standing custom of previous generations. Hence, we have two conflicting traditions as to where the protagonists of the Purim story are buried, with one placing them in Persia and the other right here in Israel, much closer to home. And while we can not say with any certainty which of the two traditions is more authentic or correct, of one thing we can all be sure: the deeds of these two great Jewish heroes will never fade from our collective memory. As the Megillah (9:28) itself tells us: "and these days of Purim shall not pass from among the Jews, and their memory shall not elapse from among their descendants". Michael Freund is Chairman of Shavei Israel, a Jerusalem-based group that reaches out and assists "lost Jews" - such as the Bnei Menashe of India, the Bnei Anousim (or "Marranos") of Spain, Portugal and South America, and the "Hidden Jews" of Poland from the Holocaustera - who are seeking to return to the Jewish people. For more information, visit www.shavei.org or write to: office@shavei.org. | March 2009


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9


judaism

Purim: The Festival of Laughter By Rabbi Adin Steinsaltz

P

urim is different. Jewish festivals are certainly a time of rejoicing, yet they all contain an element of seriousness. Surely, it is a commandment to rejoice on Passover, Shavuot and Sukkoth, sometimes even to extremes, but this joy has its definitions and boundaries; on the whole, it is a serious kind of joy. On Purim, however, even when the festival is strictly observed according to all the rules and regulations - Megillah reading, Purim gifts, donations to the poor, and Purim banquet - there is an overriding mischievous atmosphere, sometimes even a riotous one. Of course, its expressions differ from place to place, and from one group to another, but Purim always involves an element of jest. Come to think of it, this light-headedness is somewhat odd. Although Purim is a day of joy, it was preceded by an extremely difficult and threatening period. The Jewish people have always faced threats, troubles and battles with those who wanted to defeat them or conquer their land. Most of these wars, however, were not so different from the kinds of clashes that every nation experiences. The event that preceded Purim was far more serious: it was not a war but a genocide plan, with the aim of wiping the Jewish people off the face of this earth. It was the very first manifestation of a phenomenon which today we call anti-semitism, extreme antiSemitism. In this specific case, Haman was overcome and hanged from the tree, and all his assistants were defeated. Yet history proves that he left behind numerous descendants and disciples.

Anti-Semitism may have started with Haman, but by no means did it end with him. The descendants of Amalek are still in this world, and they are sprouting and growing anew in many times and places. It does not seem that they have disappeared yet, not even in our enlightened, cosmopolitan era. Anti-Semitism has often been explained and even justified over the course of time: the reasons given have been religious, racial, and cultural. But even if there is an element of truth in these excuses, the very proliferation of explanations points to a more basic problem, one that is not always articulated: the continuous existence of the Jewish people through thousands of years of suffering and distress is miraculous, a mystery which defies logic. And the same is true of anti-Semitism. This hatred is as mysterious as it is real, and all the explanations for it are external, and often also temporal and haphazard. It is possible to defend ourselves against enemies who have a reason for hating us; that defense may sometimes resolve issues and even bring about mutual reconciliation. Against anti-Semitism - because of its illogical nature - there may be means of defense, but there is no way that we know of to uproot it. Over the past several centuries, Jews have tried different methods to resolve this issue: from total assimilation on the one hand, to the establishment of an independent state on the other. None of these attempts have solved the problem. They have changed or shifted the riddle; yet anti-Semitism still remains. So we have only two possible responses left. The first is to do the best we can – as we did in the days of Esther and during other generations – to defend

“Anti-Semitism may have started with Haman, but by no means did it end with him. The descendants of Amalek are still in this world...” 10

| March 2009


judaism

ourselves from evil and fight it. This should be done in any case, in order to gain some respite from the outbursts of hatred. The second option is to laugh. We laugh not only about the downfall of anti-semitic individuals or groups, but also about anti-Semitism’s absurdity, ridiculousness and inner contradictions. These cannot be confronted with, or defeated by counter-arguments, but only with laughter: laughter about them and about us. This laughter is the reflection of our intrinsic reactions. When faced with such an insoluble impasse, we can despair, disappear and abase ourselves - or we can laugh. Laughter does not mean that there is a solution, for there is none. Instead, our laughter says - “I am not a part of this.” If we manage to laugh, it is because we have succeeded in extricating ourselves from its mess. Through laughter, we pull ourselves out of history and we become immune to the guilt, the blame game and the anxiety. Through laughter, we declare that we are free even of our irrational bond with Haman’s hatred. We laugh at Haman, Ahasuerus and all their successors because we are the ones who will endure. Our enemies will survive only as the punch line of jokes. The day after Purim, we begin thirty days of preparation for Passover. As Judaism teaches us, elation must find expression in action. Our joy that “He has not assigned our portion as the others, nor made our destiny the same as multitudes,” is expressed both in good spirits and in the serious activities that follow the laughter. Thus we prepare for Passover. We clean the Chametz, which also purges whatever is external to us. We scour and scrub our innermost essence – our destiny assigned by the One who has “chosen us from among all the nations.”

Rabbi Adin Steinsaltz has translated into modern Hebrew and published with his commentaries the Steinsaltz Edition of the Babylonian Talmud. He is the director of the Steinsaltz educational network and the Mekor Haim Schools in Israel and in the Former Soviet Union. steinsaltz@milta.co.il

www.isratimes.com

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fiNaNcial

Don’t Ask Haman for Investment Advice By Douglas Goldstein, CFP®

A

king, a sheik, and anyone else with an investment portfolio, needs to choose his advisers carefully. These days, many people squirm at the thought of hiring a Bernard Madoff to counsel them. Though Madoff ’s scheme may be the largest in terms of dollars lost, there have been other problematic advisers in the past; Haman might top the list. Just like an investment adviser today who, lacking prophecy, is unable to predict the future of the stock market, Haman could not foresee the events that would unfold in the Purim narrative. As such, he gave some rather poor advice to his boss. What happened when King Ahasuerus asked Haman to advise him about how to honor someone? Without getting all the details, Haman gave the king some rather hasty and superficial advice. If Haman had delved further into his client’s situation, he would never have suggested dressing up Mordechai and marching him around town in the king’s royal garments. Since he didn’t perform proper due diligence, Haman was made to look the fool; but the story could have ended worse for the king. How often do investment advisers look at a client and tell him, “You should do x, y or z.” Before giving any advice, a qualified investment adviser should interview his prospective client in depth, asking about net worth, income, expenses

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and investment experience, as well as about the client’s other financial positions. And, a good financial adviser will also ask about your goals and any possible stumbling blocks toward reaching them. High investment returns (which come with high risk) are not appropriate for everyone. Some people just need security. Possibly the worst advice that Haman gave to King Ahasuerus

was to slaughter the Jews. To blind his client from the severity and immorality of his advice, Haman plunked 10,000 silver pieces on the table. Not considered a real tzadik himself, the king was swept away by the excitement, and probably the money, too, and followed Haman’s counsel. Think how many investments are sold while a free gift is used to attract the purchaser. Why should a toaster encourage you to invest your money with the bank, or a television set improve the returns of a real-estate timeshare? In choosing your investments and your investment adviser, look for transparency. While the Book of

Esther is based on hidden miracles and God directing things from behind the scenes, don’t solely base your retirement portfolio in God’s hands. Like Mordechai, who urged Esther to take action to save her people, individuals should proactively work on gathering and maintaining assets for their future needs. While it may be tempting to accept the 10,000 silver pieces Haman or Madoff may offer you, remember that just because something looks good on the outside, its core could be rotten. When a bank offers a 10% certificate of deposit, it behooves the investor to examine the underlying details. Upon closer examination, these sorts of deals are usually nothing like they seem. The whole story of Purim is based on God hiding Himself from the Jewish people, yet He determines that they have a positive outcome. In order to make sure that your personal finances have a good outcome, make sure your advisers give you good advice with full disclosure. You don’t want to count on a hidden miracle to save your money.

Douglas Goldstein is the director of Profile Investment Services. He is a licensed financial professional both in the United States and Israel. His book, Building Wealth in Israel: A Guide to International Investments and Financial Planning can be ordered at: www.profile-financial.com. E-mail: doug@profile-financial.com | March 2009


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culture

Purim in the Movies:

The Steven Spielberg Jewish Film Archives By Wendy Luterman, Senior Librarian

P

urim is a festival in which fun and gaiety are intrinsic. This can be seen in the phrase appearing towards the end of the Book of Esther: “The Jews had light, joy, happiness and honor” (8:16) or in the saying “…Who-ever ushers in Adar, increases happiness” (Babylonian Talmud, Tract Taanith, 29:1). It is also seen in traditions that have evolved around Purim, such as the Purimspiel, the carnival and children dressing up in costume.

typing the keyword “Purim” in the Archive’s online catalog, retrieves 181 movies. Thirteen films can be viewed online via the Archive’s virtual cinema (http://ssjfa.huji. ac.il).

Since Purim is not subject to the prohibitions of Shabbat and the major festivals, it is natural that many filmmakers have captured these scenes on film. Many of these scenes are preserved at the Steven Spielberg Jewish Film Archives located on the Mt. Scopus campus of the Hebrew University of Jerusalem. In fact,

In the 1920s, inspired by the carnivals of Europe, he persuaded Tel Aviv mayor Meir Dizengoff to allow him to organize the annual adloyada carnival. Ya’akov Ben Dov (widely acclaimed as the father of the Hebrew film) filmed scenes of the 1928 carnival in which Baruch Agadati appears with Tzipporah

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Baruch Agadati (1895-1976) was one of the first filmmakers to recognize the cinematic value of Purim. In addition to being a filmmaker, he was also an artist, dancer and a colorful part of the cultural scene in Tel Aviv.

Tzabari, the first Purim queen of Tel Aviv, in the film Springtime in Palestine. In the 1930s and 1940s, Agadati not only choreographed these carnivals, he also filmed them. The popular pageants contain scenes of parades and floats. The floats include Biblical themes, such as the Exodus from Egypt or themes taken from folk-lore sources, such as knights in a castle. Agadati also filmed scenes depicting the gaiety associated with Purim, for example scenes of his brother Yitzchak, Ben Oyserman and Arieh Kaplansky using kitchen appliances as musical instruments and the “hora Agadati”, a hora with a difference arranged by Baruch Agadati. Adagati was not the only filmmaker of the time, to film Purim scenes. British filmmaker, Yosef Best began his film Eretz Yisrael: Building Up the Jewish National Home (1934) with scenes of the Adloyada in Tel Aviv. There are also scenes of Purim in Ideal Travel Talks (1934). In Carmel Newsreel 75 (21 February 1937) | March 2009


culture

(not Archive copyright), Natan Axelrod includes scenes of two mock Nazi tanks with swastikas, which poignantly shows how current events affect the selection of the floats. This idea is repeated in a 1956 Carmel newsreel. Among the floats is one representing Prime Minister David Ben

Israel. The film contains scenes of young children celebrating the festival in their Jewish kindergarten, of school-aged boys reciting and learning the Book of Esther, of a family preparing for the festive meal, and of the reading of the megillah in synagogue.

Gurion with Egyptian President Gamal Abdul Nasser.

The home movie collection received from Shmuel Gorr, contains a film showing a fancy-dress party on Purim in Melbourne, Australia. There is also a scene of Purim celebrations in Rabbi Shlomo Riskin’s Lincoln Square Synagogue in New York City portrayed in the film A Year of Jewish Flavors Bittersweet (not archive copyright) filmed in 1974.

The popular pageants in Tel Aviv were continued after Israel’s Independence and even spread to other cities, as seen in the collection of newreels filmed by Natan Axelrod (not Archive copyright), Adloyada 1958 and Adloyada 1960 and the Essence of it all (1962). In addition, many films contain scenes of children celebrating Purim, Purim parties or reading the Book of Esther. Many kibbutzim made home movies documenting their activities. It is evident, from watching and cataloging numerous kibbutz collections deposited at the Archive, that Purim was an important theme even among ardently secular and socialist kibbutzim. This can be explained by the fact that Purim is not seen by them as a purely religious festival; rather it focused on merriment and jollity. It is also a very child-orientated holiday and young children dressed up are cute and photogenic. Purim celebrations on film are not limited to Eretz Yisrael. Edge of the West (1960) is a documentary film portraying the Jewish communities in Morocco, just prior to their mass immigration to www.isratimes.com

Rabbi Nachman of Breslau (z”l), founder of the Breslau Hassidim, coined the popular axiom “it is a great mitzvah to always be happy”. This expression epitomizes the essence of Purim; it is a festival which causes you to smile. Filmmakers have reflected and continue to reflect this mood on film. Chag Sameach! The Steven Spielberg Jewish Film Archive. the world’s largest collection of Jewish documentary film footage, holds over 10,000 titles on film and video. The entire catalog is accessible online. There are currently 460 full films available for free viewing online through the Archive’s virtual cinema portal. The Archive also maintains a Documentation Center containing print materials and still photographs. http://www. spielbergfilmarchive.org.il. Correspondence may be sent to: jfa@savion.huji.ac.il.

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health

ISRAEL: Medical Tourism Outstanding Medical Care at a Fraction of the Cost By Cina Coren

I

n an era when disease crosses borders with impunity, it is no surprise that thousands of international patients cross continents and countries to seek medical treatment in Israel annually. Medical tourism has been growing exponentially year-by-year and Israeli centers, such as Hadassah Hospital in Jerusalem, the Sheba Medical Center in Tel Aviv, the Rambam Medical Center in Haifa, Rabin Medical Center in Petach Tikva and others not only provide the same top-notch healthcare and state-of-the-art facilities as US centers, in many cases Israeli doctors are better. According to a recent report in "The Marker", in 2008, some 35,000 foreigners flew to Israel for complex procedures such as bone marrow transplants, heart surgery and catheterization, oncological and neurological treatments, rehabilitation after car accidents, and more. The procedures themselves, along with the costs paid out by patients and their families for accommodations, sightseeing and shopping, have brought between $100150- million into Israel's coffers.

Americans, in particular, are finding that Israel is the destination offering the best medical care in the world at a fraction of the cost. According to the last report published in 2008 by the US Census Bureau, close to 50 million US citizens do not have health insurance and an overseas medical package to Israel for any medical procedure is particularly attractive. For example, bypass surgery in the US costs $120,000. At Hadassah, the procedure costs $35,000, and that includes all the necessary arrangements, such as airfare, accommodations and food for both patient and family. A single IVF treatment in the US can cost up to $20,000. In Israel the fees are about $3,250. And although Israeli hospitals charge foreigners more than they charge locals, treatment in Israel is still considerably cheaper than in the United States or Western Europe,

“One of The World´s Top 10 Medical Tourism Destinationsâ€?

Patients come to Sheba Hospital in Tel Aviv for general surgery, cancer treatments, and cardiology exams as well as rehabilitative procedures for which Sheba is renown. It runs the largest rehabilitation center of its kind in the region, which features state-of-the-art virtual reality technology for physiotherapy. In 2008, this institution treated several hundred patients mostly from Mediterranean countries, such as Cyprus, Greece and Turkey, or from the former Soviet Union states such as Azerbaijan, Georgia and Kazakhstan. Rambam Hospital in Haifa treats over 1,000 medical tourists a year. Patients come for cancer treatments, and cardiac and brain surgery but the majority seek orthopedic treatment. Israel has made highly advanced orthopedics into an art, due mostly to the experience doctors have developed in treating many trauma patients and terrorist victims over the last few decades.

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According to Amitai Rotem, Director of Marketing and the International Patients Department at Hadassah, tourists choose Israel for medical treatment for a variety of reasons. For example, countries with reasonably good medical systems, such as Cyprus, are limited when it comes to more complex procedures, such as bone marrow transplants. In other countries, such as Great Britain, medical care and coverage are top-notch but patients often have to wait for long periods of time for elective surgeries, such as hip-joint replacements. In Israel, tourists are automatically considered private patients and are operated on within days. Transplants for all ages are also in demand. At Hadassah, of the 18-bed unit for adult bone marrow transplant patients (which caters to both tourists and Israelis), seven beds are consistently occupied by tourists. Today, most medical tourists come to Hadassah, for hip-joint replacement surgery, oncology treatment and in vitro fertilization (IVF), for which Israel is considered a world leader. Israel has more experience and success in fertility treatments than any other country, with 24 recognized fertility centers staffed by | March 2009


reproductive specialists who have worked extensively in the field. In fact, Israel has more fertility clinics per capita than any other nation and provides the highest per capita rate of consulation IVF procedures: 3,400 fertility treatments per one million people, compared with 300 in England. Nearly five per cent of babies born in Israel today are test-tube babies, as opposed to one per cent in Britain.

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Israeli plastic surgeons are also famous for their excellent work and inexpensive surgery, compared to US rates. Beyond serious medical procedures, Israel also offers a number of therapeutic options, such as the healing spas in the Dead Sea region, known for treating skin disorders such as psoriasis and a variety of respiratory ailments. Medical tourism enhances Israel's reputation across the world as a provider of medicine of the highest standard. It keeps the level of local care high; keeps top physicians in the country and in the public system by providing them with additional income from the tourists' payments; and promotes peace, with patients arriving from all over the world. Cina Coren is a marketing consultant and project manager at Atid-Edi Ltd. in Jerusalem. This article first appeared in CONNECT, the annual publication of the Israel-America Chamber of Commerce. cinacoren@hotmail.com

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Beit Lechem, Michlelet Emunah Building, 1st floor Seudah - 40 nis for adults, 25 nis for children Yehudah Katz - 25 nis for adults, 15 nis for children nis for the evening, Sponsor: 360 nis for the evening

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society

& arts

Martial Arts: Non-Violent Conflict Resolution By Moshe Katz

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high ranking black belt was asked, “Did you ever use your martial arts to defend yourself?” In typical Jewish fashion he answered, “Yes and no.” He never had the need to use his skills in a physical confrontation, he explained, but the self confidence, and the personal empowerment he achieved helped him avoid many a fight. In Israel, our training has to be intense. We face the threat of terrorism every day and everywhere. As we do not enjoy a ‘leisure culture’ our martial arts are generally not about tournaments (Yael Arad and Arik Ze’evi notwithstanding), they are about survival. However, we distinguish between situations where we must fight and situations where we can avoid a fight, between terrorism and a confrontation with your noisy neighbor. As Jews we seek peace between “a man and his fellow man’ (ben adam le chavero). Violence

called evil’, even if he did not hit him. Using our martial arts skills to actually disable someone physically is a sign that all other attempts at reconciliation were exhausted. I would much rather disarm someone psychologically than hurt him physically. Fighting is a sign of weakness-a strong person need not fight to prove himself; a strong

person will not allow someone to draw them into a fight with their insulting words. As my rabbi always says, “I chose my friends and I chose my enemies. I have not chosen you as my enemy.” One who champions life should be able to defuse a situation and neutralize an opponent by using

fighting skills will often feel insecure; this insecurity will cause them to respond violently. I recall a situation where someone was trying to sue a friend of mine, a top Krav Maga (Martial Arts) instructor. My friend looked at him with a smile and said, “Trust me; this is a mistake you are not going to make.” He never heard from that individual again. We say “One who controls his anger is better than a hero; he who conquers his spirit is stronger than one who captures a city” (Misheli 16:32). This is indeed true. Capturing a city requires only physical and military strength, while controlling one’s urge to fight requires a much more evolved human soul. The Japanese believe that the greatest fighter is one who wins without actually fighting. To quote Mr. Miyagi from the Karate Kid movies, “We learn how to fight so we don’t have to fight.” We are in agreement on this point.

“In Israel, our training has to be intense. We face the threat of terrorism every day and everywhere.”

is always a last resort, and a most unfortunate one. Much of what I teach my students is how to avoid violence. Moshe Rabeinu, seeing a Hebrew man raise his fist against another, called him a ‘rasha’, an evil man. From this we learn that ‘one who raises his hand against his fellow man is

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words, and most of all, strength of character. Long-term training in martial arts empowers you to approach a situation with confidence and self assurance. And, as such without fear; you know you can handle yourself if push comes to shove. Ironically, knowing how to fight is the best way to avoid a fight. Those without

Moshe Katz is the founder of Mountain Spirit Warrior School of Martial Arts, and currently runs the Israeli headquarters of Israeli Krav International based in Ma’aleh Adumim. he currently serves as the Director of International Combatives Self Defense Association (ICSDA). www.your-krav-maga-expert.com | March 2009


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judaica

Illuminating Esther´s Story A faith bouyed by an artistic soul By Ilene Bloch-Levy

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or hundreds of years, illuminated Hebrew manuscripts have been cherished by art collectors as much as by wealthy individuals. Technically speaking, in medieval times illuminated manuscripts were books painted with gold and brilliant colors reflecting light. The exquisite integration of the crafted work of a trained scribe and illustrated designs created manuscripts that have, over time, gained in appreciation, financially as well as artistically. No one knows for certain when the tradition of illuminated Hebrew manuscripts began. The oldest extant specimens are from the Muslim world of the tenth century, but it is possible that the practice commenced as far back as the Hellenist period.

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It was during the Middle Ages that manuscript illumination enjoyed its "Golden Era," when the most widespread form of painting was neither on panels nor on walls, but on the pages of manuscripts. Both religious and secular books were decorated and illuminated and were commissioned by Jews for communal or home use. In Europe, the earliest surviving Hebrew illuminated manuscripts stem from 13th century Germany. With the invention of printing in the 15th century there was a marked decline, although a few schools of Hebrew illumination continued to appear, the most important of them during the 18th century in Central Europe. Today, Ukrainian-born Yitzhak Chazin is part of a small cadre of

manuscript illuminators who, like their predecessors, are devoting their lives to imbuing holy works with extraordinary artwork. From the time that Yitzhak was five years old, he remembers that one hand would carry a pencil and the other various colors, depending on his mood. He studied art at the Grekhov Art Academy in Odessa, his birth place, and with palette, art supplies and his desire to combine art with Judaism, left Russia for Israel in 1972. Yitzhak recalls that, "always I was drawn to Jewish artwork and Jewish themes, but there was no opportunity to explore that until moving to Israel." Then once in Israel, Yitzhak began to learn more and more about Judaism and experiment with his art, until taking the first step towards an art | March 2009


judaica

career by becoming a scribe (Sofer Stam).

embedded in his faith, while his faith is bouyed by his artistic soul.

known to use a range of shades of browns.

Becoming religious for Yitzhak and his wife, was he explains "a gradual process" and no doubt art played an important role for them. Yitzhak was able to make a living as a scribe, and when he had the time, he began to illustrate haggadot and megillot. It took only a few years, before Yitzhak began to devote more and more time to working on manuscript illumination.

True, illuminating manuscripts can be a very spiritual experience, but by the same token, it is painstaking and time-consuming work. A typical Megillat Esther, for example will take Yitzhak about eight months to complete.

Also characteristic of Yitzhak's work are the many different details, including numerous 'surprising' ones or details that are not mentioned in the story related in the Megilla. In a Megillat Esther that he illustrated not too long ago, Yizhak drew Vashti with horns and a tail. "The story of Vashti appears in Masechet Megilla, which I had studied before working on the Megilla," Yitzhak explains. Vashti had received a punishment in kind from Hashem. As she had tortured and humiliated the Jewish women, she grew horns and a tail, and consequently refused, out of embarrassment, to respond to Ahashverosh's command to dance before him and his guests.

Study, study, study Manuscript illumination requires extensive, in-depth knowledge of the text. Illustrators of past generations liberally used representations based on midrashic sources. Ask Yitzhak, and he'll tell you that even before he works on a particular manuscript, he will spend a good deal of his time studying "history," as he calls it. And, what does he call history? "Gemorrah, Mishnah and Aggadot. I study on my own and I study in a chevrutah. I want to put all of the 'history' of the particular item I am working on, on the 'klaf ' itself." Then, during this indefinite period of study time, Yitzhak will begin to formulate his idea of how he envisions, literally and figuratively, the particular manuscript. "I think about how the final item will appear overall, and once the ideas are fully developed in my head, I will begin to draw them with a pencil directly onto the klaf."

It's all in the details Sometimes, work on illuminated manuscripts is divided between the work of the scribe and the work of the artist. But, in Yitzhak's case, he combines both functions, so that his artistry has its roots deeply www.isratimes.com

Additionally, each Megilla will be uniquely different: from the colors and hues to the actual illustrations and theme that dominates the work.

“For me, the more detail, the richer in every way is the manuscript� In medieval times, manuscript illustrators would use pigments, formed from various minerals and common elements like egg and urine. There are even some medieval recipe books which still exist, listing the ingredients and explaining the procedures used to create different pigments. One document, in particular, is composed of 45 parts, with each section describing how to make a specific color. The treatise begins with an account of the production of various types of gold, and continues with the making of blues, reds, greens, yellows, and black. Different recipes and instructions are given for obtaining different shades of color. Sometimes, Yitzhak will use a wide variety of pigments and colors, and in many cases, he has been

Of course, Yitzhak Chazin has illustrated other megillot, in addition to Esther, as well as haggadot, siddurim and other manuscripts. Most people hear about Yitzhak through word of mouth. After all, from his Samarian hilltop home in the town of Emmanuel, he is not exactly sitting in the heart of the city. But, once people do see his works gracing the homes of Jews throughout the world, they cannot help but be entranced and mystified. The exquisite detail and depth of the subject matter leap off the klaf, arousing your senses and leaving your head and heart spinning. "For me, the more detail, the richer in every way is the manuscript" Yitzhak explains, and so too, for everyone who comes in contact with his works. Yitzhak Chazin can be reached at: i.chazin@gmail.com

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life style

Darkness, Purim and the Power of a Smile By Meir Tulkoff

P

urim has many messages for us. But, for me, one of its most fundamental messages is that we have to be grounded in positivity. We all have the ability to overcome the obstacles before us, regardless of their seeming enormity. And, the pathway to overcoming obstacles is lined with each one of us giving to others in order to help them carry on. Like Mordechai HaYehudi, we can learn to see that our future can be better as individuals as well as a nation. Perhaps, in fact, this is the secret to the joy of Purim. We learn that we don’t have to necessarily do a great deal (Esther asked the nation to fast). We can do something small, like offering someone a tender smile, sharing tears with a friend, or embracing others by emitting a special light from our eyes. One doesn’t need to be a professional to bring relief to someone in deep pain. One just needs to be a human being who cares and sincerely knows how to connect with others. One can palpably sense despair at a pediatric ICU. When I enter the hospital corridors, I remember the lesson of the story of Purim

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that I try to carry in my heart. In my guise as “Magic Michael” in hospitals in Israel and the USA, I try to keep my heart filled with positivity, knowing that by so doing I can help lift the curtain

of despair. I have the privilege of meeting with grandmothers sitting beside sickly premie grandchildren, young terror victims, weeping mothers hovering over their very ill children. In all cases, whether they are young children or two generations removed, I try to engage their hearts with joy and lighten their depression. Humor - such as that we often engage in on Purim - can also save lives without diminishing the importance of the message. While addressing serious issues such as crossing the street, or how to

alight from a school bus to arrive home safely, my magical Road Safety program is simultaneously laughable and frenetically energetic. But, these feelings that I try to bring to my work to help change people for the better, are the very same feelings that we can foster in others. A thank you to the clerk, a word of appreciation to the bus driver, I love you to a loved one, or a cheery disposition on the phone with a mundane call to the information operator. One need not be in a critical care unit to transform gloom and despair to hope and happiness. Year round we each can bring light and joy to others with the power of a positive spirit.

Purim Sameach. Meir Tulkoff, aka “Magic Michael” is an internationally renowned medical clown. He has been performing magic for youngsters as early as 1974, and since making aliyah in 2001 can be found in children’s hospitals and on stage around the country with his Government-approved Road Safety program. His work with children was highlighted in “Magic” the documentary film which has won awards at six festivals: www.MagicsDocumentary.com. Visit Meir’s website: www.KidsMagician.com | March 2009


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food

Persian Cuisine T By Chef Yochanan Lambiase

here are no written records as to what Esther and Mordechai might have eaten during their Purim Seudah, but traditional Persian dishes have graced the tables of tens of thousands of Iranian Jews throughout the centuries. We urge you to try some of these during your own Purim Seudah. B’teavon

The cuisine of Iran is diverse, with each province featuring dishes, culinary traditions and styles distinct to their regions. It includes a wide variety of foods ranging from chelo kabab, khoresht (stew that is served with white Basmati or Iranian rice:, aash (a thick soup), kookoo (vegetable omelets), pollo (white rice alone or with addition of meat and/or vegetables and herbs) and a diverse variety of salads, pastries, and drinks specific to different parts of Iran.

Herbs are frequently used along with fruits such as plums, pomegranates, quinces, prunes, apricots and raisins. The main Persian cuisines are combinations of rice with meat, chicken or fish and some onion, vegetables, nuts and herbs. To achieve a balanced taste, characteristic Persian flavorings such as saffron, dried limes, cinnamon, and parsley are mixed delicately and used in some special dishes. The traditional Iranian table setting firstly involves the tablecloth, called sofreh, and is spread out over a rug or table. Main dishes are concentrated in the center, surrounded by smaller dishes containing appetizers, condiments, side dishes, as well as bread, all of which are nearest to the diners. These latter dishes are called mokhalafat (accompaniments). When the food has been served, an invitation is made to all those seated at the sofreh to help themselves.

Khoresht Anaar-Aveej

Sautéed Chicken with Pomegranate and Fresh Herbs Ingredients: (6 servings) • chicken pieces, 11.5- kgs • ground walnuts, 500 grams • rice-flour, 2 spoonfuls • herbs (parsley, mint, coriander, spring-onion ends), 500 grams • 34- onions • garlic, 23- cloves • pomegranate juice, 34- glasses (or 45spoons of pomegranate paste) • 23- tsp sugar •12/ cup of cooking oil • salt Directions: Peel onions and slice thinly. Fry in oil until slightly golden. Wash chicken pieces and fry in onions until color changes. Add 3 glasses of hot water and bring to boil. Turn heat down and let boil slowly for about 30 minutes adding more hot water if needed. Wash and rinse the herbs, then finely chop them. Peel garlic cloves and thinly slice them. Fry herbs and garlic in oil for a few minutes.

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Add herbs, salt, ground walnuts and pomegranate juice or paste (if using pomegranate paste, add 2 more glasses of hot water and bring to slow boil). If pomegranate juice or paste is sour, add some sugar to the khoresht. Dissolve rice-flour in a cup of cold water and add to khoresht near the end of cooking. Care should be taken to cook the khoresht long enough so that the oil in walnuts emerges and the mix becomes quite thick. Khoresht anaar-aveej should be served with white rice. | March 2009


food

Classic Persian Rice - Polow (or Chelow) Ingredients: (4 servings) • basmati or long-grain rice, 500 grams • cooking oil • salt Directions: The preparation of polow (or chelow) is more elaborate than kateh and results in delicious non-sticky rice. It is normally served with kababs or any of the main dishes, unless rice is already used as one of the ingredients. Wash rice twice and soak in salted warm water for 3-4 hours, then drain the water. Pour water in a large non-stick pan until it is half-full and bring it to a boil. Add rice and a spoonful of salt and continue boiling until rice slightly softens. Pour rice into a drain and wash it with slightly warm water. Pour a few spoonfuls of cooking oil into the pan and add rice. Pour a few more spoonfuls of oil over rice. Cover the pan and cook over low heat for about half an hour. If cooking time is increased, a delicious crispy layer of rice (called ta-dig) will form at the bottom of the pan.

Persian Dessert-Ranginak Ingredients: (4 servings) • wheat flour, 500 grams • pitted dates, 500 grams • fine sugar, 125 grams • walnuts, 125 grams • cinnamon, one spoon • cardamom, 12/ spoon • cooking oil, 300 grams • ground pistachio, one spoon Directions: Heat oil in a pan until hot. Pour in wheat flour and turn down the heat. Stir frequently until flour turns golden. Remove from heat and let cool slightly. Add fine sugar, cinnamon and cardamom to flour and mix well. Pour half of the flour-mix in a flat dish and flatten the surface with the back of a spoon. Insert a piece of walnut inside each date and place the dates on the flour-mix. Cover the dates with the rest of the flour-mix and again flatten the surface with the back of a spoon. Sprinkle ground pistachios on top. Cut into diamondshaped pieces and serve.

Chef Yochanan Lambiase is Chef and Founder of Jerusalem Culinary Institute, the only Kosher Mehadrin cooking school in the world, which offers professional culinary and patisserie training.

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