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SPOTLIGHT: moDern macrobiotics

THE

AFIKIM: emPoWerinG the DisaDvantaGeD

ISRAEL

MAGAZINE

Kosher Wars Is Anything Kosher Enough? Is Anything Kosher Enough?

Jew or Israeli? Modern Macrobiotics

Builder of Zion

Exclusive Interview With Nachman Zoldan

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vOL. 2, ISSUE nO. 24 DECEMBEr 2008

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Elie RUBIN, Managing Publisher, ST/IT

Dear Readers,

ISRAEL

MAGAZINE

DECEMBER 2008

In the world of independent magazine publishing, two years is worth celebrating! shiurtimes: the israel maGaZine is celebrating its second birthday with a major overhaul: we are changing our name to IsraTimes. This change reﬂects our desire to expand the magazine’s reach to a broader audience. The content has evolved progressively to include more issues that pertain to Israeli society, as a whole. The goal of IsraTimes is to appeal to Anglo olim and tourists, observant and non-observant alike. As an oleh (immigrant) myself, it is a dream to create a magazine that focuses on the community in Israel. Being a property developer, the profits that I made in the last good economic years helped me realize this dream. Born in France, I made aliyah from Toronto ten years ago and still see myself as a new oleh. I have a very profound belief that Eretz Yisrael is the only place for the Jewish people to live, and so I moved to Israel to make my dream come true. During my college studies at Hebrew University, I was involved with promoting aliyah, went on Shlichut to the US and England, and was an educator for teen groups from abroad. As each magazine prints, I feel the same excitement I used to feel in my involvement at the Jewish Agency, for I believe I am continuing to fulfill my Jewish and Israeli responsibility. Launched as shiurtimes in January 2006, the magazine has consistently prided itself on being mostly composed of a great team of new olim. This allows us to address very interesting and unique issues to our readers. The December issue of IsraTimes begins tackling topics previously unapproached by shiurtimes, and has expanded them to reach more people in Israel and abroad. On behalf of the IsraTimes team, I would like to thank all of our readers, subscribers, writers, website contributors, advertisers and distributors, for your great care in the development of IsraTimes. Chanukkah Sameah, Elie RUBIN, Managing Publisher

December 2008: Chanukkah 5769 6 Letters 9 Opinion by Vera Resnick, RCHom

10 Finance by Doug Goldstein

12 Pure Zealotry, Pure Commercialism by Yael Unterman

14 Food Shorts 16 Legalese by Russell Meyer, Adv.

18 5 Questions for an Educational Consultant by IsraTimes Staff

20 Chanukkah: Holiday of Spin by Ozer Bergman

22 The Truth About Nikkur Achoraim by Ari Zivotofsky

24 Modern Macrobiotics by Ginat Rice

26 Consumption Reduction by Aaron Potek

28 Where’s the Beef? by Tamar Schriger

30 Kosher Wars by IsraTimes Staff

34 Travel: Walking History by Rabbi Mordechai Weiss

36 Proud Jew, Proud Israeli by Yishai Fleisher

44 Classifieds 49 Only in Israel by Rafi Farber

50 Community Profile: Mitzpe Yericho by Ilene Bloch-Levy

52 Food-a-licious by Irène Sharon Hodes

54 Health: NLP/EFT 56 Society: Afikim by Shlomit Ben-Michael

58 Contributors

38 Archaeology: Riddle for Chanukkah by Danny Herman

40 Professional Profile 42 Builder of Zion by Yehudit Singer

Second Year, No. 24 December © 2008 by IsraTimes, Inc., 1 Ben Yehuda Street. All rights reserved. To contact us with your questions, concerns, or subscription inquiries, please call (02)625-6225 or email subscriptions@isratimes.com or editor@isratimes.com. For advertising needs, please call: (02)625-6227. Managing Publisher: Elie Rubin elie@isratimes.com Editor-in-Chief: Yehudit Singer Marketing Manager: Hillie Roth Art Director: Deb Houben Classifieds & Marketing: David Hirschfield, Yoel Almog, Avraham R. Sayegh ST Interns: Beth Zalcman, Naomi Goldberger 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 represented in the articles contained within the IsraTimes rest solely upon the authors. Reproduction of any parts of the IsraTimes is forbidden without permission. PLEASE REFRAIN FROM READING THE ISRATIMES IN THE BEIT KNESSET DURING TIMES OF TEFILLAH. Please make sure to recycle your copy of IsraTimes when you finish reading!

| December 2008

THE ISRAEL MAGAZINE

Letters to the Editor

THE MAGAZINE THE ISRAEL ISRAEL MAGAZINE LINGUISTICS: ANCIENT HEBREW & MODERN ENGLISH MEET

‘REALPOLITIK’: A NEW ERA

From isratimes.com(/shiurtimes.com):

THEISRAEL ISRAEL MAGAZINE MAGAZINE THE

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The Cycle of Yamim Nora’im: Transgression & Confession Politics 2008: An American Abroad

All Eyes On Us

Trevor Asserson: Breaking the Aliyah Mold

I just saw your Racism in Israeli Schools: magazine for the first time in my ZALMAN SHOVAL choosing the right leader in an economic crisis shul in Raanana. It is fantastic! I loved reading it from cover-to-cover. I wanted to make one comment: elderly people do not have the best sight and the gold color you used in some articles was illegible. Please make some changes. Thank you. Education: Ease the Anxiety

Segregation or Integration?

Shanah Tovah!

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*holiday candlelighting times will be published in the Travel Guide for Chagim

VOL. 2, ISSUE NO. 22 OCTOBER 2008

ISRAEL. . . . . . . . . . . . . . . . NIS 15 SOUTH AFRICA . . . . . . . . . . . R20 U.K. . . . . . . . . . . . . . . . . . . £ 2.50 U.S.A.. . . . . . . . . . . . . . . . . .$3.00

R”H 5769, Sept 29-Oct 1*

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--Cecile, Raanana

Hebron

If ShiurTimes decides to offer a critique of a community, the accepted journalistic practice is to interview the democratically elected leaders of that community, its internal opposition, and credible outside critics…. Your magazine did not interview Hebron Jewish Community chairman Noam Arnon, Hebron Jewish community spokesman David Wilder or the head of the association for civil liberties in Hebron, Orit Shtruck, nor did you ask Noam, David or Orit to respond to questionable allegations raised by Yehudah Shaul. In terms of Yehudah Shaul, ShiurTimes neglected to report who this tendentious rumor-monger is, and that Yeduah Shaul works with funding from European governments whose agenda is to expel the Jewish community from Hebron and to expel the Jews from the rest of Judea, Samaria, the Golan— and even parts of Jerusalem. Israel Resource News Agency holds documentation of funds provided by the EU to Yeduah Shaul’s group. In sum, the ShiurTimes facile description of settlers taking revenge feeds the agenda of those who wish to destroy the Jewish community of Hebron.

Tattoo Etiquette?

I read with interest your latest Halacha Q+A on Tattoo Etiquette. Both Rav Aviner and Rav Cherlow clearly stated how it is forbidden (and therefore a behavior to be avoided). I found it most puzzling that on the right hand side of same page was a story which showed the “positive” use of a tattoo as a means of expressing Jewish identity etc. You are called “ShiurTimes,” but where is your sensitivity to Torah values? I would think that Rabbis Aviner and Cherlow would be upset to have their piskei halacha presented on the same page as this questionable story. --David THE ISRAEL MAGAZINE

ST Love

SPOTLIGHT: NON-PROFITS

DOES IT MAKE A DIFFERENCE? MCCAINE OR OBAMA

While this is not GA 2008 the first time One People, One Destiny I’ve seen ST, this particular edition inspired me to the extent that moved me to write you. Bittersweet Hevron I was particularly Triangle of Influence: New Trends in Social Change interested in Carmi Wisemon’s article on the economy; it contains valuable and little-known information. I would like to forward that article over email to various people, some not living here in Israel. I also found the Q&A on the tatoo question very interesting, not becuase it’s personally relevant, but because we live in an era where it’s important to know how to relate to the times, and to other Jews in their various pursuits around the world. THE ISRAEL MAGAZINE

Jewish Philosophers on Politics & Government

What Message are we Teaching the Next Generation?

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VOL. 2, ISSUE NO. 23 NOVEMBER 2008

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Toldot, Nov 28

LIGHT

Kol hakavod on a really well-written, eloquent article [“The Bittersweet Story of Hebron” November Issue]. I can relate to the article. I hate to hear about Jews acting in what seems to be an unethical way. But they live in such a terrible situation where they probably feel like their own country won’t properly protect them so I can understand if they want to fill their Arab neighbors with fear. Truthfully, in my opinion, that is legitimate. If your neighbor hates you, and you know it, if you make them fear you, there is less of a chance they’ll hurt you. --Deena, Vancouver The article entitled “The Bittersweet Story of Hebron” seems to attack the behavior of mitnachalim. On the one hand I completely agree that it doesn’t help our cause when they partake in petty crimes like slashing tires or pillaging an Arab village. Those stupid offenses only give the Arabs something to cry about. At the same time, I feel that the very people that are protecting sites like Me’arat Hamachpela are protected by the army, but not much more. Jewish presence in Judea and Samaria should by all means be legitimate, and yet very little time and effort goes into hasbara [for the area] within the country.

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Sincerely, Cindy Klein

The Arabs are great at making a big stink over nothing. On the other hand, when a Jew is murdered in Yehuda and Shomron nobody makes enough noise about that. To many Israelis, it’s almost played off as though it’s the fault of the deceased for being there in the first place. When I was in the US many people told me that I was being irresponsible for going to such a dangerous place like Israel. In short, my theory is that they [the Jews in Hebron] are legitimately living there. And although they should not take matters into their own hands, they do so because the Israeli government doesn’t do a good job of laying down the law for the Arabs or for the Jews involved. --Dahlia, Modiin

-- David Bedein, MSW, Bureau Chief, Israel Resource News Agency

| December 2008

eDitor’s note

Exclusively on isratimes.com Be sure to catch these and other great articles on our website!

Glatt Kosher? Glatt Yosher! by Rabbi Ephraim Sprecher Seven Steps to a Healthy Weight by Dalia Weinreb, RD Maintaining Strong Bones by Dr. Tzipora Wolﬀ The Power of One by Ilene Bloch-Levy

My Dear Readers, This has been a whirlwind of a month. US elections, the terror attack in Mumbai, the Hebron evacuation, Likud primaries… and the list continues. For those of you who have been following along in our magazine, you may recall my debut at shiurtimes, when the former editor asked me to write about my experiences in Mumbai. I had just returned from a research project documenting the Jewish community there, and what I saw made a deep impression on me. Now, almost two years later, I sit at the Editor’’s desk of this growing magazine and mourn two people who made a huge impact on my life. Even though I only knew Rav Gavriel and Rivki Holtzberg (zt”l) for a short while, I would like to

dedicate this issue of the newly named “isratimes” to their memories. They were a young, modest, yet inspiring couple who lived fulfilling the legacy of Abraham and Sarah, the traditional husband and wife superteam who opened their tent to whomever came their way. In my eyes, the Holtzbergs bequeathed a legacy to the world: dedication. This powerhouse couple dedicated themselves acts of kindness, giving and holiness. They, along with the Chabad Houses around the world, have taught me that leading a fulfilling life is about giving something precious to people for whom you care. Rav Gavriel and Rivki were surrounded by poverty and disease in a third world country, yet they gave the gift of Torah and spirituality to all who walked through their Mumbai doors. They even died “in service” to their mission. If only our statesmen, leaders, employers, spouses, and associates would enjoy the act of giving instead of taking. Only then might we live through a month without collectively mourning. Here’s to a Chag Urim Sameach filled with warmth, acts of kindness, and true leadership.

GA Review by Lisa Stella Olive Oil Guru by David Brinn and Sharon Kanon, Israel21c

Bivrachot, Yehudit

The Health Ministry’s “Reservists” by Beth Zalcman

Opinion

Op-Ed: Hebron: Is Fighting Worth the Peace? by Molly Livingstone

Corruption In Israel:

Rage or Responsibility?

Cover design

Mikael Zerbib

by vera resnick, rchom

LETTERS TO THE EDITOR

Want to be published in ISRATIMES? Want to comment on one of our stories? About an important issue in the country/world? Outraged by something in your community? You can mail, fax, or email it to us... we’d like to know what’s on your mind! Please include your name, address and phone number, as well as your primary email address. Letters may be edited for purposes of space and clarity.

editor@isratimes.com +972(0)3-542-6797 (fax) Ben Yehuda 1 P.O. Box 37035 Jerusalem, 91370 Israel

99.9

% of US domestically-grown olive oil comes from California.

e are all shocked at the level of corruption in Israeli society, especially in the government. “How could they?”, we tut-tut amongst ourselves, “how could they betray the nation? How could they distort Israel’s foreign policy to serve their own needs, how could they get rich on taxpayers money whilst treating us like dirt, how could they?” Continued on next page >>

| December 2008

oPinion

<< Corruption... from previous page We’re all very self-righteous in our rage. It makes us feel good when we can point the finger, and say “they” are the bad ones in our society. When we Anglos are at the height of our self-righteous ranting, we make pronouncements about all of Israeli society, how corrupt, how inept, etc. You’ve either heard it or (dare I say it) said it, or both. Let’s face it-- it makes really good dinner conversation. There’s a very old saying— when you point a finger at someone else, three of your fingers are pointing at yourself. Let me explain. How many of us are willing to get involved in politics? We can probably use the same hand we used for pointing, since you don’t need many fingers to produce the answer to that question. Many years ago I started a casual survey. I started asking people I knew, people I liked and respected, whether they would go into politics. They answered the way most of us righteous finger-pointing people would probably answer— oh no, it’s too dirty. We’ll never be able to make a difference,

they said, we would get caught up in the infighting. It’s not the place for us. I’ve been in Israel for 30 years. During that time, I’ve met a lot of people— most of whom, happily enough, I’ve liked and respected. So I have to assume, broadly speaking, that there’s no one in the Knesset who I would like and respect, no one amongst those deciding the running and future of my beloved country, which leaves those who are willing to face or get involved with corruption, those who are willing to play dirty, those who are probably more familiar with police investigators than with their own people. One of the most important issues today, in my opinion, is that of electoral reform— changing our system to make sure that Knesset members are accountable to the people, not to party apparatchiks. And by the same token, creating a system where the individual can make a difference, even if he or she is not sitting in the Knesset. But who’s going to change the system? The people who are benefiting from a system that encourages corruption and kingmakers? The people who legislate laws

more for personal interest than for public benefit? I hope and pray that I am wrong, that there are some courageous people in the Knesset safeguarding our heritage, for all of us. Every now and then, we see a face, hear a name or a speech, see a news clip, and our hearts lift, we think – at last, a real person dedicated to this country, to all of us Israelis in all our diversity. And then we see it was just a photo-op, we see this person votes with the government when he or she should have taken a stand. But where is our stand? When we don’t bother to get involved – even if only on the level of shlepping out to vote – this is what we get. And this is what we probably deserve. However, Eretz Yisrael - our land, our state, our only country, deserves better. We should not be feeling righteous in our condemnation of corruption. We should be feeling responsible. °

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finance

Can You Keep on Giving When the Market Keeps on Taking? by DouGLas GoLDstein, cfP®

“

I’ve got charitable commitments to several organizations,” a client told me recently. “But look at the market! How can I sell my stocks at this price to make good on my promise?” Would you say the same thing to your kids? “Sorry, son. The stock market went south, so instead of going to school this year, you’ll be working in the factory.” Would you turn to the soup kitchen you’ve been supporting and tell them you can’t afford to write a check because the market crashed? Hopefully, you’ve developed enough of an investment strategy to deal with the blows that the market sometimes deals. Intellectually realizing that the market is volatile and you have the potential of losing principal is very different than seeing real losses on your monthly statements. Since the domino effect of the market’s drop is just beginning to reveal itself, we must all reevaluate our budgets and investment strategies – that means your personal spending as well as your charitable giving. Will it get better? Before addressing the issue of when/if the economy will improve, think about your own situation. Is the money that you will need in the next year or two properly invested? In other words, have you placed the money for your personal needs and charitable requirements in the bank, in short-term CDs, or in a money market fund? If not, move it there now. Since these are funds you need for current spending, you can’t afford to lose the principal. If you will need the money in shekels, it may be best to keep the funds in shekels so you don’t add the risk of currency movement and conversion to the already uncertain markets. It would be great if the stock market would shoot up tomorrow, but you can’t count on it. Even changing political realities may not improve the American markets. In fact, the day after Barack Obama was elected, the stock market tumbled – not a glorious Wall Street welcome for the upcoming commander-in-chief.

Everyone has a responsibility Philanthropists often feel a moral obligation to stick to their word if they’ve made pledges, even if that means they need to reevaluate other spending and restructure their finances. Similarly, in tight times charitable organizations should engage in fiscal soul-searching and budget reviews, too. At a time when their donations may be shrinking and their population base expanding, charities must consider such issues as:

‘‘

Have you placed the money for your personal needs and charitable requirements in the bank, in short-term CDs, or in a money market fund? If not, move it there now.” ° Do we waste too much time in committee meetings? ° Is the right person running the organization? ° Is the organization run like a business, always focusing on the bottom line? ° How much overlap is there in responsibility? ° Does the board actively demand accountability? ° Are salaries high enough to attract good people, but low enough to make sure only the most committed people join the team? ° Do all sizeable contracts get put up for tender rather than someone hiring, say, the director’s brother-in-law, “because he’s the best in town”?

auditing procedures, speak to a charitable advisory company that can do the handson due diligence for you. They go into the “kishkas” of the organization to make sure that your charity is properly handled. I promise to give … but only if the market goes up. No one can predict when the market will go up. Though some analysts will remind you that since 1926 the average bear market has popped up 46% the year after it bottomed, others will cautiously remind you that past performance is no guarantee of future returns [Source: Fidelity Management & Research, October 21, 2008; see www. profile-financial.com for a free download of the report]. As such, your financial plan should consist of something else other than trying to predict the market’s movements. Waiting is a fine interim move, but while you are waiting, make sure you can meet all your budgetary obligations. Don’t make supporting your family and your gifts to charity dependent on Wall Street. Instead, carefully lay out your goals, and then make sure you have enough cash on hand to meet your obligations. ° Email doug@financial-profile.com

In the same way that individuals should be in touch with their financial advisers to review their personal financial plans, charities, too, must bring together their teams of advisers. As a donor, if you’re not sure whether a particular charity has internal | December 2008

chanukkah

Pure Zealotry, Pure Commercialism & Acts of Pure Intentions The celebration of the Maccabees’ victory teaches us about the parameters of rebellion.

by Yael Unterman

ndulge me for a moment while I rant about Sufganiyot (jelly doughnuts). No, not about the calories (which are scandalous), but about their infuriating appearance in the Israeli shops two months early. Why must this be so? The Shulhan Aruch recommends that we start preparing a month before each holiday. These days, however, by the time Chanukkah rolls around, Sufganiyot are passé and everyone’s ready for the Hamantaschen. This is just one symptom of the commercialization of Chanukkah. Israel, as part of a Western capitalistic system, is just as prone as other countries to the habit of commercializing almost everything one can lay one’s hands on. Yet Chanukkah is a festival of light that contains crucial spiritual issues beyond the candles, songs and unhealthy foods forced upon us earlier and earlier each year by vendors. One of these issues is that of rebellion. The Maccabees are the rebels of ancient Jewish

history, in a way that neither the Israelites in Egypt nor the Jews of Persia were. No resistance movement grew up amongst the downtrodden Hebrews in Egypt; indeed, the midrash informs us that a group of Ephraimites who escaped early ended up as bleached bones in the desert. In other words, rebellion was not desirable, for God was to take them out in God’s own good time. Biblical individuals who rebel are frowned upon for the most part. Jonah disobeys his destiny, and subsequently nothing goes right for him. King Saul deviates from Samuel’s instructions regarding Amalek and loses his kingdom for it, and there are many other examples. So what differentiates the Maccabees? They made some radical moves, like deciding to defend themselves on Shabbat and killing a Jew who sacrificed to pagans (I Maccabees 2:24, 40-41). They also founded a ruling dynasty, the Hasmoneans, who as cohanim (priests) did not descend from the house of Judah, as Jewish kings ought

‘‘

Today, when God does not intervene in quite a revealed a fashion, only the test of time will prove how any particular person or movement will go down in Jewish history.”

to. Yet ultimately they go down in Jewish history as heroes. Why? This issue is a complex one, with no simple answer. But we can gain some insight if we compare two more Biblical rebels: Korah and Pinchas. Korah, who ostensibly struggles for the good of the collective against Moses’ tyranny, ends up swallowed into the ground, proving his struggle to be a selfish one. Pinchas on the other hand, who commits what is normally considered a heinous crime (running a spear through two people), is granted a “covenant of continued on page 57 | December 2008

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The Culture of Eating

n individual’s motivations for eating may be impacted by his/her cultural environment. Women in the US are more likely to start eating for emotional reasons, while women in Japan are more likely to eat for physical or environmental reasons. Adults in the US are also more likely than adults in Japan to eat while watching TV or movies.

The Cost of Healthy Eating by Carmi Wisemon

ccording to Jewish tradition, do we have the right to purchase more nutritious foods that cost us more?

The Talmud answers this question in Shabbat 140B, when relating to Rav Papa’s proposal that one who would be satisfied drinking beer, who instead decides to drink the costlier wine, commits the sin of Bal Taschit (wasting objects) by spending excessive money on one’s beverage.

Festive Fillings

The state of nutrition in a particular country or culture, often reflects the perception of food withing that relative group. We often associate food with love and safety, and therefore can have tendencies to overeat. Often, this can be traced to having known poverty or starvation, and so eating to satiation represents security, contentment, and even wealth. Emotional discomfort drives many people to overeat as a way to relieve anxiety and improve a mood. Psychological distress can aggravate weight problems by triggering impulses to overeat. Feelings of helplessness, frustration, and continuous emotional stress can cause or worsen such mental health problems as anxiety and depression. Moral of the story: Think before you eat! ° —Naomi Goldberger

oughnuts have long been associated with holiday festivities. Not only are there sufganiyot, or ponchkes (in Yiddish) for Chanukkah, but the Dutch and Germans also made them as Christmas specialties. The Germanic people make them an important part of the preLent festivities as they eat fastnachtkuches (literally, “fasting night cakes.” Mardi gras wouldn’t be the same without beignets (the French version of the doughnut). This ball-shaped, fried, dough pierced with an injection of jelly or custard, and topped with powdered sugar doughnut is similar to the German “Berliner,” the Polish “paczi” and the Russian “ponchik.” Here in Israel, Angel’s bakery, the largest bakery in the country, reportedly fries up more than 250,000 sufganiyot every day during the eight-day Chanukkah festival. Each batch uses 100 kilograms of dough and makes 1,600 sufganiyot. Pick your flavor: jelly or dulce de leche! °

—Naomi Goldberger

The editor of the Talmud comments that Rav Pappa’s opinion should be dismissed because Bal Taschit of one’s own body is much worse than Bal Taschit of one’s money. He recommends that we spend the extra money necessary to eat or drink healthier food for the sake of maintaining our health. Walk into a health food store today, and you may be perturbed at the cost of the products. Free range eggs, organic vegetables, and whole wheat breads cost far more than their less-healthy counterparts. But are the added costs legitimate? According to the Talmud, some may be worthwhile. Healthier foods are often much more labor-intensive and produce a smaller yield with a shorter shelflife then their lessnutritious counterparts. The smaller volume of goods sold also requires a bigger profit margin to enable the store-owner to maintain the business. Moreover, many of the less-healthy foods found in our supermarkets contain large quantities of corn and sugar— products that are unfortunately still heavily subsidized by the U.S. government. The Talmud takes the long-term sustainable view that it pays to eat properly. The physical, emotional and, yes, even financial cost of heart disease, diabetes, etc. caused by an unhealthy diet is not to be taken lightly. In addition to our own health, many of the more nutritious options have a much lower impact on our environment since they do not use pesticides or excessive amounts of fertilizers. They also produce more manageable animal waste. The truth is that not all healthy foods are more expensive, and one can eat a perfectly reasonable diet from relatively inexpensive foods purchased at local supermarkets. Fruits, vegetables, pastas, and other basics are usually much cheaper than most of their processed counterparts and even healthier than the organic chocolate wafer sitting temptingly in the health food store. And of course, the best way to maintain our health and our budget is simply to eat less. ° Email: info@svivaisrael.org | December 2008

LeGaLese

Working 9 To 5?

It’s A Different World (Part 1)

notice of Employment Terms and Conditions Even if current law did not already require it, we would say that a contractual relationship (one in which the basic terms of the employment relationship are defined and concretized in writing) is crucial.

‘‘

by russeLL D. maYer, aDv

Congratulations! Take One: You finally found your ideal job in the Holy Land! You are so excited with the prospect of options and hitting it big, that you thought you would make do without a written contract— after all, you don’t want to rock the boat! Take Two: Your efforts have begun to pay off. Your hi-tech business is up and running. You’ve hired new employees including a CEO, CTO and a CFO (and maybe a few other O’s), and something tells you they’re going to be superb. Now you can sleep peacefully, share the responsibility with people you trust, and it seems that all that is left to do is for the founders to count the money. Can it really be that simple? Take Three: You are a venture capitalist considering investing in a young enterprise. What should you insist on seeing in the company from an Israeli perspective?

reLationshiP betWeen an employer and an employee is no different than any other relationship— it begins with high aspirations. An employment relationship creates legal obligations on both the employer and the employee that should be considered and evaluated before commitments are made and before the relationship is established.

Among other things, employees must receive vacation, sick leave, time off during the day, reimbursement for transportation expenses, overtime pay for additional hours, and severance pay (under certain circumstances). There are provisions which govern ownership of intellectual property generated by an employee. The law protects pregnant woman and those who have recently given birth. There are rules and regulations which pertain to non-competition provisions imposed or accepted by employees. The law provides for retirement rules. In subsequent articles we will address some of these individual topics as we walk you through the employment process.

The Notification Law (the “Law”) obliges every employer to provide employees with written notification within 30 days from the beginning of the employees’ employment. The notice is an employment agreement, and must include details regarding the material employment conditions such as the starting and ending date of employment (in the case of a fixed period of employment), a general job description, salary and other payments, including the times when these payments would be transferred to the employee), regular working hours, social payments, etc. The Law also states that if employment conditions change during the employment period, the employer must provide the employee with written notification within 30 days. The notices (employment terms notice, social benefits notice and change in employment conditions notice) must be in the statutory forms. It is important for you to be aware of some of the benefits mandated to you by Israeli law (employers can be more generous): I. Work Day: The standard work day is 8 hours. The standard work week is 45 hours. Overtime pay is 1 ¼ of regular salary for the first 2 hours of overtime in a given day and 1 ½ times regular salary for each hour of overtime thereafter for that day. II. Breaks: Manual laborers are entitled to a break of at least 45 minutes (of which at least ½ must be in a single block) on days in which they work at least 6 hours. On Erev Continued on page 55

| December 2008

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What are the top things olim (new immigrants) should look for when choosing a school?

rAC: Parents should find out the number of olim families who already send their children to that particular school. They should find out about the school’s expertise in dealing with olim. What is the school’s budget? Typically, the more olim there are in the school, the higher the school’s budget, which means more services. Yad Binyamin is a good example of a good moetzah (regional council). They are getting resources for olim, so if you’re looking for a next “hot place,” Yad Binyamin is it.

Here, it’s like a business partnership. You have to call and constantly follow up. It’s like you’re on the other side of a $1million deal. You follow up until the deal goes through. As the parent, you are seen as a partner [in the education of the child]. You have to be the “nightmare” parent- always calling the teacher and being physically present in your child’s school. If you’re not seen and if you’re not that partner, you’re seen as a derelict parent.

Are children who learn abroad in ivrit b’ivrit yeshivot (classes taught only in Hebrew) better prepared for Israeli schools?

rAC:

Many parents may think so prior to aliyah, but just because the kids have learned Hebrew in yeshiva doesn’t mean they will get by in Israeli schools.

With such large classroom sizes (30+ kids) how do parents get their needs fulfilled?

rAC: The motto in America is “a good parent is an involved parent.” The involvement of the parent makes the teacher think about your child [more than others]. 18

The available resources depend on where you are. In Gush Etzion for instance, many schools have arrangements with special needs resources, such as a Shiluv program which mainstreams special needs children. The key is to know how to work the system in advance. Some schools follow up, but the parents really have to be on top of it.

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What resources are available children with special needs in Israel?

rAC:

step ahead. In the US, if there’s a problem, the teacher calls the parent. Here, the parent must call the teacher. °

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Dr. Simcha Shapiro Who has time for that?!

rAC: In Israel, it’s the part-time job of the parent to be on top of the child’s education. That’s what Lamdeni is here for— to advocate for the child and to keep his/her family informed. You always have to be a

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chanukkah

Holiday of Spin Rational philosophy, the Beit HaMikdash and… the dreidel? by ozer berGman

Our Sages make a statement about the Greeks that is counter-intuitive. They inform us that the Greeks— a nation noted for its scholars, wisdom and academics— are the image of darkness (Bereishit Rabbah 2:4). We, a people with great appreciation for the intellectual, find this baffling. Rebbe Nachman provides an explanation that is as simple as a dreidel.

‘‘

Like Chanukkah, the dreidel parallels the concept of the Beit HaMikdash.” All of creation is a rotating wheel, a dreidel. Things constantly change, cycle, revolve and become transformed. This is because all things, no matter what they are made of, have one root. Before they manifest as they are, they pass through an interface, known as the “hyle” (Ramban on Genesis 1:1). A person’s roles also change over time, providing and dominating one day, receiving and following the next. Nations, too, rise and fall.

We don’t play with a dreidel on Chanukkah for no reason. Like Chanukkah, the dreidel parallels the concept of the Beit HaMikdash. The Beit HaMikdash spun things around in a number of ways. It manifested the concept of the revolving wheel by being the home of the Shekhina while its design was simultaneously engraved on high (Tanchuma, Pikudey 1; Zohar 1 : 8 0 b ) .

the longest, darkest periods of personal or national life. This is what enabled the Maccabees to undertake the struggle to fight the darkness. The essential quality of the ultimate Redemption which we await is that of the Beit HaMikdash, the revolving wheel, the dreidel, when we will see and know that, in fact, all is one; that God is One and God’s Name is One. May we soon see the arrival of the Mashiach, the building of the Holy Temple and the redemption of the Jewish people. Amen. ° Questions? Email obergman@breslov.org

Additionally, it somehow limited the Divine presence of a transcendental God to a physical space. As Shlomo HaMelekh put it, “Behold the Heavens, and the Heaven of Heavens cannot contain You, how much less this Temple?!” (1 Kings 8:27). Furthermore, it is well-nigh on impossible to rationally explain how flesh-and-blood human beings can influence spiritual realms or how a sacrificial animal can produce “a sweet savor” (Genesis 8:21, Exodus 29:18). Yet, God did constrict God’s presence to the Beit HaMikdash and did accept sacrifices as “a sweet savor.” By doing so, God debunked the Greek model of rational philosophy with the Beit HaMikdash— as we do with the dreidel. The Greeks are “darkness” because the rational mind (or rather, the insistence to be rational always), limits one’s possibilities. One becomes stuck, “engraved on the horn of an ox,” and one can no longer think out of the box. As Jews, we must always bear in mind that the Divine has reasons that Reason cannot know. This is why there is no such thing as despair, even in

RB Graphics 052 544 7543

es, we won the war, but were we victorious? Yes, we cleaned-up the Beit HaMikdash (Holy Temple), but were we liberated? The Greeks were ousted from our land, but were they ousted from our minds? What light did the menorah provide that proved that the battlefield victories indicated warranted an annual celebration for the remainder of Jewish history?

Eleh Ezkera is a Midrash about Jewish heroism. It is the story of the Ten Martyrs of Israel who were brutally murdered by the Roman Empire in the period surrounding the destruction of the Second Temple and Jerusalem. A center piece of inspiration on Yom Kippur and Tisha B’Av, this Midrash is the story of what it means not only to die as a Jew but to live like one. In this fresh and modern translation by Rabbi David Sedley, the reader will discover a new deﬁnition of commitment to G-d and His people.

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| December 2008

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The Truth About Nikkur Achoraim by ari z. zivotofskY

i s c o n c e p t i o n : Nikkur achoraim (rendering the hindquarters of an animal fit for kosher consumption) is a Sephardic practice that is banned by rabbinic fiat for Ashkenazim and thus not performed in the United States. Fact: There is no such ban, and nikkur was practiced in many Ashkenazic communities into the twentieth century. The practice of some communities to refrain from eating hindquarters, owing to the difficulty in excising the forbidden sections, continues to exist among both Ashkenazim and Sephardim. Background: After a kosher animal is properly slaughtered and inspected , it still may not be consumed until certain large blood vessels, chailev (prohibited fats known as tallow or suet; see Vayikra 7:25) and the gid hanasheh (the sciatic nerve) are removed.

Rabbi David ben Solomon ibn Zimra (1479-1573 S’fardi: Egypt/Israel, ; shu” t radbaZ 162) mentions a local custom of selling the hindquarters to Muslims.

The Rema (Rav Moshe Isserles, 1520-1572, Poland) Nikkur cannot be learned from a text, only through apprenticeship (shulchan aruch, YD 64:7; 65:8).

The Maharshal (Rabbi Shlomo Luria, 1510-1574) In the “old days” in Germany, nikkur was not so diﬃcult; new stringencies made nikkur more arduous task, leading to grave mistakes. He therefore does not eat hindquarters until he has a second menakker check the work of the previous one, a practice he says was already instituted by Maharam Mintz. (Yam shel shlomo on Chullin 2b, no. 2, p. 2 & Chullin 93b, no. 19, pp. 179-180 in the 5755 edition and cited in full in be’er hateiv YD 65:6).

The removal process is called nikkur (traibering in Yiddish, porging in English), and the person w h o does it

is called a menakker (treiberer, porger). Other animal parts must also be removed because of their proximity to, contact with, dependence upon or similarity to chailev. This includes permitted fats (shuman) that may be confused with chailev. Nikkur in the forequarters is significantly easier because the gid hanasheh is located in the animal’s hindquarters. Additionally, the front half of the animal, from rib twelve onward, has almost no chailev. Thus, the primary task in nikkur of the forequarters is removing several blood vessels. (In this article, except where indicated otherwise, nikkur refers to

1614: Rabbi Leon Modena (1571-1648), Venice: Commissioned by an English lord to write a description of Jewish practices for King James I of England.

Rabbi Chaim Vital (1542-1620), kabbalist & star student of Arizal, wrote that his teacher explicitly told him to partake of hindquarters as long as the nikkur was meticulous.

removing the forbidden parts of the hindquarters, not the forequarters.) The prohibitions involved are indeed serious. Consuming prohibited fats or blood is more serious than eating pork and incurs the severe punishment of karet, while eating the gid hanasheh incurs lashes. This article will focus on nikkur, as it has developed in Israel. For the entire text of the article, which includes a lengthy discussion of the historical and halachic development of the nikkur process, please see www.shiurtimes.com. In Yerushalayim, nikkur of the hindquarters was actually instituted by the Ashkenazim.

Rabbi Menachem Mendel Krochmal (1600-1661; tZemach tZedeK), make notes of the shochetim who went to the villages around Nikolsburg, sold the hindquarters to the non-Jews in the villages and brought only the forequarters to the Jewish community.

1637: Historia de gli riti Hebraici: First description of Jewish ritual written by a Jew in the vernacular explicitly for a non-Jewish audience. Rabbi Modena wrote: Whence it is, that in many places in Italy and in Germany especially, they do not eat the hindquarters; because this sinew [gid hanasheh] is in them, and a great deal of fat, which requires much exactness to be taken away clean; and there are but few that can do it as it should be.

Rabbi Yonatan Eibeschuetz (1690-1764) Master menakker acutely aware of the diﬃculty of doing nikkur correctly. Only eats hindquarters if he himself is the menakker. (Kreiti Uplati)

Rabbi Yair Chaim Bachrach (Germany, 1638-1702; chavot Yair 178) Discusses an individual who supported himself by selling the hindquarters of kosher meat to non- Jews.

| December 2008

fooD

For many years Sephardim were the majority in Yerushalayim, since the modern community was established by Jews expelled during the Spanish Expulsion. Sephardim slaughtered only goats and sheep on which they practiced nikkur of the forequarters, but nikkur of the hindquarters was not done because of the animals’ small size. Following the arrival of the students of the Gr”a (Vilna Goan) and of the Baal Shem Tov to Palestine in the early nineteenth century, the Ashkenazic community grew. However, the Turks prohibited the Ashkenazic community from performing its own shechitah. Finally, in 1874, when the Ashkenazic community was granted the right to slaughter, it continued to follow the custom of the Sephardim and only performed nikkur of the forequarters on goats and sheep. Moreover, the Ashkenazic community adopted the Sephardic customs as regards nikkur of the forequarters. This resulted in Yerushalayim Ashkenazim performing nikkur of the forequarters differently than other Ashkenazim. In 1876 the Yerushalayim Ashkenazim initiated kosher slaughter of cattle; they now introduced nikkur achoraim in Yerushalayim, based on the practices of the Lithuanian Jews. The following year Rabbi Yehoshua Leib (Maharil) Diskin of Brisk, an expert in nikkur, moved to Yerushalayim, and together with Rabbi Shmuel Salant established a va’ad shechitah to ensure that

Chatam Sofer (1762-1839) Attests to the fact that in Pressburg (Slovakia) nikkur was not performed because of the effort involved, even though at the time nikkur was practiced in Lissa and Prague.

the shechitah and nikkur were performed in the strictest manner. Outside of Eretz Yisrael, the issue of nikkur was raised again during World War II. By the start of WWII, Jews in most parts of Poland no longer practiced nikkur. In March of 1938, the Polish Siem passed legislation forbidding the sale of kosherslaughtered meat to non-Jews. Rabbi Chaim Ozer Grodzinsky wrote that in a rabbinic meeting held in Warsaw it was ruled that all Polish Jewish communities, without exception, should immediately reintroduce the practice of nikkur achoraim to avoid significant financial loss to the local Jewish population. There was no halachic problem in instituting nikkur, stated Rabbi Chaim Ozer. Even though nikkur was not practiced because of the lack of qualified menakkrim, avoiding the consumption of hindquarters was not an actual custom, he said . In Israel, nikkur continued to be practiced. In 1943 Rabbi Nachum ben Avraham Kohen Levin wrote TOraT NiKKur haYeruShaLmi, in which he explained all aspects of practical nikkur of the forequarters and hindquarters. As described above, the Ashkenazim in Yerushalayim porged the forequarters of animals differently than did other Ashkenazim. Newcomers to the Land started to question the nikkur practiced in Yerushalayim, and Rabbi Levin hoped to show that it was in accordance with halacha, and that the differences that

Rabbi Yaakov Meshulam Ornstein (1775-1839) The Yeshuot YaaKov testifies that in all the big cities, such as his community of Lvov, as well as in Brodt and Krakow, nikkur was performed.

existed involved custom only. Clearly, nikkur was alive and well in Yerushalayim in 1943. Today, nikkur of the hindquarters is practiced in Israel, and is supervised by many of the Sephardic badatzim as well as the Rabbanut. In addition, the OU supervises nikkur of deer hindquarters in the United States because in deer, only the gid hanasheh and blood require removal, but not the chailev. People did not stop practicing nikkur because of a ban or custom. Rav Moshe Feinstein states this very clearly (iGGerOT mOShe YD:2:42; pp. 5657). In his opinion nikkur was not regularly practiced in recent years because butchers didn’t want to expend the effort, and there were enough non-Jews to purchase the meat. Rav Moshe (iGGerOT mOShe OC 5:28) states categorically that it is a grave sin to cause a section of the Torah to be forgotten even if it will not lead to the violation of any prohibitions. Certainly to forget all of the laws of nikkur would fall under this sin. Doing so would also make it impossible to reinstitute the korban Pesach, which cannot be properly prepared without knowing how to remove the chailev and the gid hanasheh. (Adapted with permission from the full 2006 issue of Jewish Action, the OU magazine, and with permission from the author.) °

Nikkur performed in Melbourne, Australia, throughout nineteenth century; unclear when the practice ended 1827: Nikkur was first introduced by the London Board for Shechita in London.

1941: Rabbi Yechezkiel Abramsky supports Glasgow’s Rabbi Binyamin 1865: Tensions are high between Beinish Atlas in rejecting butchers’ London board, butchers, and housewives request to sell hindquarters: could lead (unhappy with meat’s appearance); feud to problems with supervision. continues for decades. 21st Century

Rabbi Yechezkel Landau (1713-1793) In Prague nikkur was practiced, but in cities with no trained menakkrim and thus, for practical reasons, it was not practiced there. (Noda B’Yehudah, mahadura tinYana, YD:31)

www.isratimes.com

Rabbi Yitzchak ben Eliezar Nikkur still practiced in Hungary— 1825 publication of Beit Yitzchak: “a menakker should not be overly strict and remove meat that need not be removed halachically, causing undue financial loss” (siman 4; klal 3). Just as it is prohibited to permit that which is prohibited, it is likewise prohibited to prohibit that which by law is permitted.

Rabbi Yechiel Michal Epstein (1829-1908; aruch hashulchan, YD 65:31) explains that in his town of Novardok, Russia, nikkur was under strict rabbinical control, performed by speciallytrained and licensed menakkrim.

vs.

Rabbi Moshe Sternbuch (teshuvot vehanhaGot 1, YD 418-419) claims that the Maharshal established a custom that “God-fearing people refrain from eating hindquarters.” Rabbi Shlomo Machpud (madrich haKashrut of badatZ YD [5762], 5:90) Rabbi Sternbuch’s claim is based upon a misreading of Maharshal.

food

Modern Macrobiotics Living, healing and curing through food. by Ginat Rice

traditions.

acrobiotics is a way of life based on understanding the rhythm and flow of nature. Thousands of years ago sages recognized that food sustains life, and underlies health and happiness. Macrobiotics provides a modern understanding of these ancient

In Greek, macro means great and bios means life. “Macrobiotics” refers to a “big view of life.” We can relax our small, rigid views of the world to sense an underlying natural unity. Macrobiotics offers a practical way of creating happiness and health through study and adjustment. Japanese philosopher and educator George Ohsawa initiated the modern day development of macrobiotics in the early 1920s. He devoted himself to teaching yin and yang philosophy as the art of life and a way to consistently feel better.

Ohsawa established a theory of nutrition and medicine based on traditional world diets, to which he applied the Western medical sciences of chemistry, biology, biochemistry, and physiology. After Ohsawa died, his disciples— chief among them Michio Kushi— continued to spread macrobiotics. Today, people around the globe apply the principles of macrobiotics to their lives, including hundreds of people in Israel. Macrobiotics is based on 5 guiding principles: 1. Food— widely defined as anything we ingest, including thoughts, experiences, and spiritual understanding— is the foundation of health and happiness. 2. Antagonistic and complementary elements in nature can be described as “yin” and “yang” to help us create individual balance. 3. Grain is the staple food of man and the foundation of civilization. 4. Food should be primarily unrefined, whole, and natural, grown locally and eaten in season. 5. True health means a sense of appreciation and beauty. Diet The personalized balance between yin and yang means that there is not a one-size-fits-all standard diet; instead there is a general menu with guidelines that take into account traditional regional foods, age, health, gender, activity, climate, and time of day and Continued on next page >>

| December 2008

<< Macrobiotics... from previous page year. For example, in spring there is an emphasis on upward-growing foods, including wild plants, sprouts, fermented foods, cracked and whole grains, and leafy greens. We apply light cooking styles, such as steaming, and short cooking times. In winter one naturally seeks warming foods like root and round vegetables and pickles, using more miso, soy sauce, oil, and salt. Michio Kushi devised a macrobiotic food pyramid based on US government models. Whole grains, such as brown rice, wheat berries, barley, millet, rye, corn, and buckwheat form the basis of the macrobiotic diet, comprising about half of our daily food. Whole grains are also prepared occasionally in rolled form (as oats), cracked (bulgur and couscous), and milled (pasta and baked goods). Vegetables represent about a quarter of daily food intake. Most vegetables are steamed, boiled, baked, and sautéed, or sometimes eaten raw. It is best to eat seasonal and local vegetables and fruits, while nightshades and tropical species such as mango, pineapple, and papaya are usually avoided in a temperate climate such as in Israel. www.isratimes.com

Miso soup is an important component of a macrobiotic menu, often taken for breakfast along with steamed vegetables and grain porridge. Cooked beans or bean products such as tofu and tempeh are an important part of daily food intake, as are sea vegetables. White-meat fish is generally recommended occasionally in small portions. Meat, poultry, eggs, and dairy products are generally avoided. Seeds and nuts are eaten in moderation, like desserts. Sugar, honey, chocolate and artificial sweeteners are not recommended. Macrobiotic teaching recommends unrefined vegetable oils, especially sesame oil. Seasonings are found in natural sea salt, good quality soy sauce, brown rice, umeboshi vinegars, umeboshi plums, grated ginger root, fermented pickles, gomashio (roasted sesame seeds), roasted seaweed, and scallions.

of natural food is spreading in Israel as the Jewish community rediscovers its dietary heritage. Healthful, traditionally prepared, largely vegetarian food is known as “ecokosher.” One can find many foods introduced by the macrobiotic movement, including tofu, soy sauce and sea salt in health food stores. In Jerusalem, like-minded friends gather often for informal potluck support groups, hands-on study and gourmet macrobiotic dinners. The Jerusalem macrobiotic community will host international macrobiotic speaker and counselor Michael Rossoff in January 2009, which promises to be an elucidating experience. See www.ricehouse.com for more info. ° Questions? Email Ginat at ricediet@ricediet. com

Macrobiotic Ways in Israel Macrobiotics is Israel has been popular since the early 1980s. Today an awareness

food

& society

Consumption Reduction:

When Less is More by Aaron Potek

omedian Jim Gaffigan is a vegetarian. Well, sort of. As he puts it: “I’m not a strict vegetarian… I eat beef and pork. And chicken.” He and I have a lot in common. Except I don’t eat pork. Like Gaffigan, I find something appealing about being a vegetarian. My Jewish guilt kicks in every time I contribute to the meat industry and all its associated problems. Especially as a Jew who keeps kosher, I was dismayed when the Agriprocessors scandal came to light, and I seriously considered giving up meat for good. The only thing getting in the way was my absolute love of meat. After all, meat is an essential part of the Jewish diet. Put simply, matzah ball soup just isn’t the same with a tomato base. With concepts like kashrut and brachot constantly directing my thoughts toward what I was putting in my mouth, I felt like my brain was in constant struggle with my stomach. But soon enough, my heart found the balance. I recently created a new organization entitled MOOSHY, which stands for Meat on Only Shabbat, Happy Occasions, and Yom Tov. The point is to advocate for Jews reducing our meat consumption while elevating it when we do eat it. I hope reserving meat for special events throughout the year will allow concerned Jews to satisfy their conscience as well as their appetite for meat. In America this idea has a strong financial appeal given the current events surrounding kosher meat. Less than six months ago, a raid of the Agriprocessor kosher meat plant in Postville, Iowa revealed troubling abuse of its workers, many of whom were illegal immigrants. The company recently filed for bankruptcy, and meat production at plants

across the US have significantly declined. The result has been a 65% reduction of kosher beef supply in America and a return to a time when kosher meat was viewed as a luxury. However, the idea to reduce meat consumption is not new in the Jewish world, and the reasons extend far beyond monetary concerns. The first Ashkenazi Chief Rabbi of Israel, HaRav Abraham Isaac Kook, would eat meat on only Shabbat to make the day more special. Even earlier, HaRav Tzadok HaKohen, a Chassidic Rabbi from Lublin, suggested a similar practice of eating meat only during meals that are related to commandments, like celebrating Shabbat and festivals. He argued that since we no longer sacrifice the Pascal Offering on Passover—the only positive commandment related to eating meat— this is the closest we can come to eating meat in a holy way. Granted, there are plenty of reasons, even Jewish reasons, to become vegetarian. Prohibitions a g a i n s t t z a ’ a r b a a l e i chayim

(mistreatment of animals), harming the body, and bal tashchit (unnecessary waste) are all great reasons to forgo meat given the current state of the meat industry, which is now dominated by large, corporate meat production factories known as CAFOs (Confined Animal Feeding Operations). Animals in these factory farms are often kept in small cages and injected with unhealthy antibiotics and

hormones. These operations produce large amounts of pollutants and inefficiently use up natural resources like grain and water to raise the animals, contributing to global warming. Our dependence on these factories to satisfy our rising demand for meat has fueled these problems. Still, these are not arguments against the act of eating meat, but rather against the way meat is being raised, which is a direct result of its insanely high demand. These issues would be significantly reduced, if not eliminated, if large numbers of us vowed to significantly limit our consumption of meat. The goal is not to eventually eliminate meat from our diet. This is the key difference between MOOSHY and other causes advocating for reducing meat in one’s diet. Those groups always feel like the silver medal, while vegetarians hold the gold. “Oh, you’re not strong enough to be a vegetarian? Umm, well, try to be like us as best as you can. We’ll try not to look down on you too much.” Not MOOSHY. We believe: not only is it OK to eat meat occasionally, it’s actually a good thing! As a Jewish nation I feel we are in a special place to set an example to the rest of the world. Yet, to my knowledge, there is no way to obtain kosher meat in Israel that is certified for the ethical handling of the

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Put simply, matzah ball soup just isn’t the same with a tomato base.”

animals involved in its production. My hope is that MOOSHY can fill that void and work toward providing interested Israelis with such meat while spreading the word about the importance of our cause. We already have rabbis of various backgrounds helping us in our cause, and I’m very excited at the prospect of effecting a significant change in a short amount of time. The group is still new, and we can use all the help we can get. If you’re interested in promoting this cause beyond your social circle, whether it’s through further research on meat in Judaism, organizing educational events, spreading the word over the web or even designing our logo, contact us soon before it becomes the trendy thing to do. ° | December 2008

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Where’s the Beef? The importance of daily protein consumption. by tamar schriGer

f proteins were words, then amino acids would be the letters of the alphabet— or the building blocks. Proteins are part of the structure of every cell, tissue and organ in our body. They are constantly being broken down and rebuilt. Protein also plays an essential role in wound-healing as new skin is made. The amino acid alphabet has 20 amino acid letters, some of which are essential and must be consumed in food, while the rest can be manufactured in the body and are non-essential.

Food Sources of Protein There seem to be misconceptions about which proteins to consume. Highquality or COMPLETE PROTEINS contain all of the essential amino acids. Sources of high quality protein are beef, chicken and turkey, saltwater fish, eggs and dairy products. To minimize the amount of saturated fat, choose lean beef and trim away any visible fat, skin poultry before cooking and use low-fat dairy products. PROTEIN is also found in legumes, such as dried beans, lentils, chickpeas and whole grains. The protein is of lower quality because it is low in one or more of the essential amino acids. COMPLEMENTARY PROTEINS are two or more low quality proteins that, when eaten in the same day, provide adequate amounts of all the essential amino acids. Examples are rice and beans and whole wheat bread with humus.

Another tactic that many opt for is to utilize pareve alternatives such as frozen soy products.

The Truth About Eggs Many people are surprised to discover that eggs can generally be eaten several times per week. The fact is that eggs contain lecithin which inhibits cholesterol absorption. They can be used frequently in the weekly menu plan. There is a widespread phenomenon here in Israel of eating eggs as part of the evening meal. A better choice may be to consume them as part of the main, cooked meal of the day instead of meat, poultry or fish. Since they contain little calcium, they should not always displace dairy products. “Fleisch-o-phobia” We often hear about children and adults unwilling to eat a meaty meal for lunch since then they will be unable to consume coffee with milk, milk chocolate or other dairy products. One solution that we advocate is to eat the main meal in the evening.

Soy vey? Frozen soy products are very popular here and a large percentage of households stock them regularly. Consumers should be aware, however, that the Ministry of Health has recommended that children eat no more than one serving of soy products per day and a maximum of 3 servings per week. One of the problematic issues with soy is the phytate content. Phytates can bind with minerals such as iron and make then unavailable to the body. Another health issue is the astronomic sodium (salt) content (see table). The body uses the mineral sodium to regulate blood pressure along with other functions. We can get enough sodium from eating a variety of natural foods, but the typical Western diet contains large and unhealthy amounts of the mineral. This can lead to high bloodpressure and can cause calcium to be excreted in the urine. Although soy protein was thought to have an attenuating effect on LDL-cholesterol, the American Heart Association published a review in 2006 citing more up-to-date research that did not confirm the earlier findings. [See table.] A first point of interest in the table is the vast difference in sodium content between the different items. Comparing the protein and calorie content between the products, one gets much less protein from soy products for a similar caloric “price.” Note also that the protein-to-calorie continued on page 57

| December 2008

in focus

Kosher Wars by IsraTimes Staff

n a recent Motzei Shabbat (Saturday

night), Jon and Chaya Goldberg* (not their real names) treated themselves by hiring a babysitter and going out for dinner. They drove out to Emek Refaim Street, a restaurant and café-lined strip in Jerusalem’s picturesque German Colony, but were disappointed by the confusing maze of kosher certifications they discovered. The couple, who describe themselves as strict observers of kashrut, inquired about the certification. They discovered that the actual certification on the wall attested to “Rabbanut,” but some of the meat was “Badatz Beit Yosef Glatt,” while others were not glatt, but “Rabbanut regila” (regular Rabbinate). They then spotted a nice looking certificate hanging in the window that read a different type of “Badatz,” but they specifically heard from a rabbi that this type was fraudulent! “I never thought I’d say this, but it was easier to eat out [kosher] in America,” Chaya said. For those who are not concerned with the intricacies of kashrut, Israel’s cuisine can be a dream. Kosher-eating newcomers also get excited at the prospect of being able to eat kosher food everywhere. However, while a sweeping majority of the actual food products do carry kosher certification, the standards on supervision will have you think twice about where and what you eat.

| December 2008

middlemen, mashgichim, administrators, local and regional rabbis, political parties, more supervisors—all presumably experts in kosher laws (to some extent or another). To quote a senior-standing official at the Chief Rabbinate of Israel’s Kashrut department, “anyone who says it’s black and white is lying.” And so with those words, we set out to make some sense of this network that has many kosher-eating patrons wondering if the food they’re eating has passed the ‘inspection’ that the certificate in the window claims it has.

Here in Israel, the kashrut system has turned into a highly proliferated, politicallycharged, unregulated web of inconsistent policies. Yet, for the top brass that sit atop any given kashrut company in Israel, be sure that they sit atop a highly-profitable business. What stands behind those small stamps that have Jews squinting their eyes as they read the labels of food products in the supermarket? Each stamp represents a complex system of kosher meat slaughterers, junior-level supervisors, www.isratimes.com

In a country with no separation of religion and state, two government-appointed Chief Rabbis (Ashkenazi and Sefardi) serve as the public figureheads of the Chief Rabbinate of Israel. Responsible for overseeing issues of Judaism in Israel, the “Rabbanut” also ensures that all Jews in Israel have access to kosher food that has passed a minimal level of kashrut certification. Officially established in 1921 by the British Mandate, the Rabbanut is meant “to advocate for the unity of Am Yisrael.” Dr. Zerah Varhaftig writes in his HaRabbanut HaRashit- Rabbanut L’Am Yisrael Kulo (“The Chief RabbanutRabbanut for the Entire Nation”), that it is necessary to make sure that the Rabbanut stays as one, and does not have offshoots because, as he rhetorically asks, “who knows how many types of Rabbanut’s will be created?” And so in this struggle to stay within the framework of one Rabbanut, there have been many discussions about the extent of its authority, who should be appointed or elected, and its kosher regulations. The jurisdiction of the Rabbanut vis-à-vis the state has been called into question a number of times. Under the Rabbanut is the Moetzet HaRabbanut HaRashit (the Chief

Rabbanut’s Rabbinical Council), an elected body of leaders including mayors, chief rabbis, public officials, heads of local and regional councils, and more. Only in 1980 was legislation passed which declared “one of the roles of the Rabbinical Council of the Rabbanut is to give kosher certifications.” Later in 1983, the concept of teudat hechsher, or “kosher certification” and the circumstances under which certification should be given were defined. One of the stipulations included “in giving a teudat hechsher, the rav must consider laws of kashrut only.” One must therefore wonder what other considerations would influence the giving of a kosher certificate other than food issues. On several occassions in recent years, the Rabbanut had refused to give a teudat heksher to a number of event halls and hotels where “improper” behavior and immodestly-dressed guests were present. The Supreme Court saw this as the Rabbanut’s way of imposing its religious criteria on Israel’s citizens. Therefore in a later legislation, the Supreme Court announced that the Rabbanut’s decision to give or refuse certification of Kashrut must be based on “laws of Kashrut of food exclusively.” Even though this example illustrates the extent that the Rabbanut has gone to impose strict Jewish law, its kashrut regulations, (or rather, its complex and inherently political infrastructure) has many observant Jews in Israel disregarding its reliability on kashrut issues. There are ten rabbis who sit on the “Moetzet” (Council) (half Ashkenazi, half other edot, or Jewish ethnicities) who are elected for five-year terms. A mix of rabbis and public servants convene to vote for governing council, which is a politicized as any other election campaign. Under the Moetzet is the Vaadat HaKashrut (Kashrut Committee), and the Agaf HaKashrut (Kashrut department) which includes non-elected administrators (government employees). This department is then divided into divisions for factories, industrial areas, restaurants, hotels, imported and exported products, etc.) Under each division is a cadre of certified mefakchim and mashgichim. Each one works with the local or regional rav, and each region of the Rabbanut must adhere to the rules of conduct set forth by the Rabbanut’s Book of Kosher Conduct Rules, reviewed and updated annually.

in focus

he guide book on Kosher standards is the only example of standardization amongst the kashrut bodies in Israel. While its authority is far-reaching geographically, it only obligates the local and regional Rabbanuts. In other words, those who do not wish to adhere to, or even recognize the authority of the Rabbanut have no regulated or monitored criteria [of conduct] other than what is set forth by their very own infrastructure. Hence, while the goal of having a Chief Rabbanut is to discourage the proliferation of halachik authorities, the current state of affairs is just that-- fragmented and sectored. Numerous “private” kosher certification companies now conduct their own business according to their own standards, typically under the auspices of a fairly well-known rabbinical authority.

As an example, the “Badatz” (acronym for the “Beit Din Tzedek,” or the Court of Justice), is a general name that includes a number of sub-groups, including the “Edah HaCharedit,” “Agudat Yisrael,” “Yoreh Deah” (under Rav Shlomo Mahfoud), and “Beit Yosef” (under Rav Ovadia Yosef). All of these “Badatzim,” as they are called, share a character which implies a higher level of stringency regarding kashrut policies, but each one is its own, separate entity. In some cases, they recognize each other’s products. Therefore, one can walk into a restaurant that has certification of “Badatz Beit Yosef” and find “Badatz Edah HaCharedit” products. One can also find a restaurant with a regular “Rabbanut” certificate that uses Badatz products and meats, but not vice versa. Each one of these Badatz entities has its own internal structure, its own rabbinical authority (sometimes the top rabbis do consult with one another), and its own supervisors. Each one rivals to win more food companies and restaurants to pay for its supervision, giving them more power [and more revenue]. Admittedly, it was difficult to find out any huge scandals or controversies, but it is clear that each Badatz has found reason to say their particular “brand” is stricter, and each one hinted at why the others were not as legitimate. The General Secretary at Badatz Beit Yosef,

for instance, explained that Rav Ovadiah Yosef established the “brand” fifteen years ago because he saw that no other brand followed the laws in the Sefardic tradition, namely strictures on wine, bishul yisrael and consistently halak (Glatt) meat. Whether this is accurate or not is another story, but with the stamp of approval of Rav Ovadiah Yosef, a famed Torah scholar and leader of the Shas political party, what could go wrong? Currently, Rav Ovadiah’s son, Rav Moshe Yosef oversees the Beit Yosef kashrut company. Rav Moshe Katz, founder of Kosharot, a non-profit organization that oversees the accuracy of various Kashrut bodies, including the Rabbanut, overtly stated the reason why these “Badatzim” do not unite: “What do you think? Kesef! Kesef! (Money!)” With exception of the Rabbanut which is government-funded, all of the kosher bodies in Israel are registered as limited companies. While it is common knowledge that these companies are quite profitable (some Badatzim reportedly bring in close to $300 million), there are some that have political or ideological reasons for not uniting, or disbanding. The connection between the Edah HaCharedit and the Agudat Yisrael actually dates back to the pre-State days. Until 1945 the Edah HaCharedit was the umbrella organization of all Charedim in the country. Disagreements ignited regarding the position of the Edah vis-àvis the State of Israel, since they are antiZionist. However, Agudat Yisrael broke off to create their own halachik-governing body, and at the same time, cooperated with the Zionists by creating its own political party that has seats in the Knesset. Both of these bodies today are two of the strictest kashrut bodies in the world, and are two of the most profitable. The concept of stringency goes well beyond the actual products or the way the animal is slaughtered. In restaurants and factories alike, stringency also comes into question with the reliability of the kashrut supervisors (the mashgichim) on premises, how often they are present, and are they do while they are there. An employee at a certain restaurant on Emek Refaim wrote a letter to Rav Eliezer Melamed, which appeared in a recent issue of the Hebrew newspaper BaSheva. The writer relayed that he had worked in a restaurant for only a few days, in a place

where the kosher certifications were given by Jerusalem’s Rabbanut, Badatz Yosef and Nezer HaHidur. He had met the mashgiach a few times, and wrote that not only did the mashgiach always arrive at the same time in the afternoon, but that therefore restaurant workers knew to hide any questionable foods or behaviors by acting in the morning. Regarding a non-Jew cooking or “lighting the fire” (i.e. turning on the oven), the mashgiach had requested that the restaurant owner turn on the ovens in the morning to ensure that a Jew took part in the cooking process. This employee asked the Arab workers about turning on the ovens, and the workers actually laughed at him saying, “What do you think—of course we turn on the ovens!” To make matters worse, the writer stated that they also used imported meat from abroad which had a note on it saying it was “Glatt Beit Yosef,” even though there was no other indication on the meat itself that it had any other kashrut supervision. When the writer approached the mashgiach with these issues, the response was “oh, I will tell them about this. What am I supposed to do? I do what I can.”

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Restaurant owners have actually admitted that the mashgichim show up very infrequently to supervise, sometimes once a month, and in one case, they showed up after a six month absence!”

The letter described other very questionable practices, but Rav Melamed explained a number of eye-opening issues. All of the kashrut companies charge fees for their services. The lack of standardized practice allows these companies to charge amounts that range “depending on the needs of the place.” A large meat restaurant will need more manpower, while a small pizzeria will not need as many services. According to Beit Yosef, they charge anywhere between 700nis/month to 2,500nis/month, not including the mashgiach-- just for the certification. Other brands would not release their prices.

| December 2008

in focus

The owner of Vaquiero, an all-you-can-eat meat restaurant in the middle of Jerusalem that prides itself on serving ten different types of meat, explained that increasing the level of supervision allowed more clientele to patronize the restaurant. For him, the increase of paying customers justifies the 200% increase kosher supervision costs. “What can I do? If I want the supervision, I have to pay… even if it limits what meats I can purchase. At least the customers keep coming-- that is my goal.” The cost for a mashgiach, Rav Melamed writes, typically ranges between 5,00010,000nis/month. For venues that are unable or unwilling to pay such high fees, but still want a kosher certification, the Rabbanut will send a mashgiach for a minimal cost. Even for those who actually want a stricter certification, new Badatz sub-groups came about that charge minimal amounts (approximately 300nis/month) to produce attractive certifications that say “Mehadrin min HaMehadrin” or “Badatz,” leading patrons to think it has a strict level of supervision. A number of groups have investigated these certificates and discovered that they are not what they seem. Well known examples of such heksherim are “Keter HaKashrut,” “Nezer HaHidur,” “Nachlat Yitzchak” and “Tiferet Jerusalem.” (For more information on these, please go to the Rabbanut’s website www.dat.gov.il and look for kashrut updates.) These certifications appear to have the strictest supervision by claiming “mehadrin” or Badatz properties, but fake names of rabbis appear on the signature, making them fraudulent. (The rabbis listed on these certificates were unreachable by press time or had disconnected phone numbers.) Restaurant owners have actually admitted that the mashgichim show up very infrequently to supervise, sometimes once a month, and in one case, they showed up after a six month absence! Regarding this Rav Katz cynically remarks, “Do you want to pay a lot of money and have someone really check properly, or do you want people to eat in your restaurant?” And so some places, including those that the Goldbergs visited on Emek Refaim, cunningly display this kosher “certification.” Aside from the Rabbanut’s publicizing images of these false certificates on their website, not much is being done to combat the problem. www.isratimes.com

Evidently, those restaurateurs or factoryowners who are honest about their supervision have to pay the price. Where does all this money go?, you may be wondering. There are a few models, and all claim that most of their revenues “go to pay overhead expenses.” In the case of Badatz Beit Yosef, the General Secretary tells us, “if only you could see the building in which I am sitting. There are three floors. The lower level is where the administration sits; above us is a kollel with about 35 avreichim (married Torah learners), and above them is the floor where the Rav’s [Ovadiah Yosef] books are published. So you see, the revenues all go above.” It should also be noted that he maintained that there was no connection between the political activities of Shas and the kosher certification. The OU, which is now stepping up its activity in Israel, differs in structure from the Israeli kashrut companies since it has the status of a non-profit organization. Established in 1898 in New York, the OU prides itself on giving its excess revenues back to the Jewish community through a huge variety of services, programs and organizations. One must wonder what percentage of the income is actually considered “excess revenues,” but the goal, as Rav Ari Berman has told us, is “to make kosher food accessible to as many people as possible.” The organization has now started its own brand of chicken here in Israel called “Fleish,” so that the solid reputation the organization has in over 88 countries worldwide, can now offer reliable hashgacha here in Israel, as well. The fact that yet another brand of chicken has now been introduced into the market makes us wonder why there is no partnership with an already-existing company. It is unclear whether the OU’s certification would be recognized by the local Israel-based kashrut companies. Bnei Brak’s Rav Landau’s certification was established by HaRav Yaakov Landau, who was the Chief Rabbi of Bnei Brak back in 1936. Rav Landau’s certification is considered one of the most reliable, mainly because Rav Landau’s son personally goes to oversee each venue. There are few restaurants or eateries that carry this hashgacha, and if they do, they are solely in Bnei Brak. There are meat factories and other large companies throughout the country that carry his approval. Because it

was established as a local kashrut, it is seen as a service for the community a n d therefore does not charge the restaurants in Bnei Brak for services. The mashgichim are paid through the budget of the municipality, and the factories with Rav Landau’s certification are required to pay heavy fees. With all of these companies, names, organizations, certificates, and stamps, the overwhelming majority define themselves as Charedi and seemingly all compete for a stricter observance of kashrut. And for the laypeople, Rav Katz says, “As a public of believers and not cheaters, we rely on way too many kashrut certificates.” With no unification in sight, one must wonder what will be. Perhaps the solution is to revert back to the ways of life in the Diaspora, vigilantly checking kashrut status on each item. Perhaps we should revert to the ways of Rav Kook, first Chief Rabbi of Israel, and support the Rabbanut. After all, a Jew is a Jew. Do we close our eyes and hope for the best? The diversity in Israel can be seen as one of the most beautiful aspects of the long history of our people, but not when we are vying to out-do one another. In this fragmented labyrinth of kashrut certification in Israel, what has come to matter is the name on the chicken instead of the chicken itself. When you have parents outside begging on the streets for money so that they can afford the strictest kashrut for their shabbat meal (read: most expensive), there is a serious problem here. One must hope that those very rabbinic authorities lending their names to these kashrut brands really are “advocat[ing] for the unity of Am Yisrael.” ° Comments? Email editor@isratimes.com

travel

Walking History The path of the forefathers, the Maccabees and Israel’s modern-day heroes.

by Rabbi Mordechai Weiss Please read Maccabees I, Chapter 6, verses 32-46, to gain a fuller understanding of the area of discussion.

hen writing about different locations associated with Chanukkah, some obvious places would be Jerusalem or Modiin, where the Maccabean revolt against the Seleucid Greeks all began, and Jerusalem. Alternatively, one could write about the different battle-sites, but for a slight variation on Chanukkah-related sites, I have decided to write about a battle site which did not have a happy ending for the Jewish rebels— the Battle of BethZechariah, located just outside Alon Shvut in Gush Etzion. As is popularly known, Yehuda HaMaccabee (Judah the Maccabee) defeated the Syrian Greeks at the Battle of Beth Zur in the year 164 BCE, and restored the Beit Hamikdash in Jerusalem. However, Seleucid forces still controlled a strong fortress within the city that faced Har HaBayit (the Temple Mount) called the Acra, which served as a symbol to remind the Jews that their land was still occupied [by the Greeks]. Two years later, when Yehuda HaMaccabee laid siege to the fortress, the Syrian Greeks took to the field against the Maccabean army. With an army of about 50,000 infantry and thirty war elephants, along with cavalry and chariots, the Greeks approached Jerusalem from the south and besieged Beth-Zur from eighteen miles outside the city. Yehuda HaMaccabee lifted his siege on the Acra, and led his army south to fight. The Jewish force (about 20,000 soldiers) positioned itself on the high ground across the road to Jerusalem— directly in the path of the Syrian-Seleucid army.

himself under the animal and thrust his sword into its soft belly. The elephant died immediately and fell onto Elazar, killing him.

Today’s settlement known as Elazar is located in Gush Etzion just across from Efrat. The actual site where Elazar the Maccabbee was crushed is located nearby in Hirbet El Zachariah. A wonderful place to visit in the area is the Path of the Patriarchs (Derech HaAvot) which runs between Rosh The Syrian Greeks captured Beth-Zur, and Tzurim and Neve Daniel. marched on to Beth-Zechariah. Yehuda HaMaccabee fought the Syrians in their In all probability, the Romans built on this own style of combat, and the result was a existing path that had been around for defeat for the Jews. many centuries prior to their existence. The Book of Genesis is filled with stories The war elephants unnerved Yehuda’s about the forefathers walking between troops. As the Jews began to break for the Beer Sheva and Nablus, and this “Path of rear, Elazar the Maccabee attempted to the Patriarchs” is the most logical path that show his fellow men that the elephants were they took, according to the landscape of the vulnerable. Charging into the mouth of the region. Even Abraham and Sarah walked Syrian assault, he spotted a large elephant from Nablus, passed Beth El and then bearing the royal continued southwards on this path. seal. Elazar c a s t The story of Akeidat Yitzchak, the binding of Isaac also has a strong connection here. Abraham took his son and they traveled for three days from Beer Sheva to ‘that place’— the Temple Mount. On the beginning of the third day, the text tells us that they were able to see ‘that place’ from a distance. Lo, and behold, the modern-day settlement of Neve Daniel is approximately 60 km. from Beer Sheva (two days’ worth of walking) and it is possible to see the horizon of Mt. Moriah (the Temple Mount). And so here you have the path, travelled by the Maccabees in the footsteps of our forefathers. Much later (June 7th 1967), during the Six Day War, Israeli forces advanced on the Path of the Patriarchs towards the Etzion Bloc. They succeeded in entering the abandoned Jordanian army camp on the site of Kfar Etzion. By Rosh Hashana, some of the Gush Etzion survivors from 1948 were granted permission and returned back to Kfar Etzion. ° Questions? Email rabbiguide@gmail.com

| December 2008

eretz

Proud Jew, Prouder Israeli by Yishai Fleisher

his article may seem at first to be dealing with nothing more than semantics. But in this case, we are dealing with words pertaining to our very identity. Our identity is the way we perceive ourselves and broadcast that perception to others. The name we are given and words we use to describe ourselves are fundamental to our identity.

In an interview with Haaretz journalist Daniel Ben Simon the day following Shimon Peres’ defeat to Benjamin Netanyahu in the 1996 election the following exchange took place: Interviewer: What happened in these elections? Peres: We lost. Interviewer: Who is “we”? Peres: We-- that is, the Israelis. Interviewer: And who won? Peres: All those who do not have an Israeli mentality. Interviewer: And who are they? Peres: Call them the Jews.

Jew,” free from the constraints of religion and free of the “Galut mentality.” This individual has thrown off the baggage of two thousand years of exile and has now taken his/her rightful place amongst the nations as an equal. Peres’ “Jew,”on the other hand, stubbornly retains his religious observance. The “Jew” tends toward political isolationism and in his/her ignorance is willing to disregard world opinion. The “Jew” is some kind of relic that needs to be cleared away so that a “New Middle East” can be born. However, this division between the Israelis and the Jews is artificial, counterproductive, and anti-Jewish. Our leaders should always be striving to strengthen the bonds that unite every Jew in the world— especially in this time of renewed anti-Semitism and the word Jihad. So why do people like Peres utilize the ‘“Jew” versus “Israeli” paradigm? Because the distinction between Jew’ and Israeli was created by them and their postZionist cohorts. By blaming the “Jew,” they seek to create a scapegoat for their failed attempts to make peace by manipulating the public and giving away our country. By diverting the spotlight away from their own ineptitude and corruption, they stay in power. Furthermore, cowardly people who are prepared to give away the heart of Israel to sworn enemies feel threatened by fellow countrypeople who represent bravery and a will to survive. For post-Zionists like Peres, the woman who happily raises her kids in Judea and Samaria is a constant reminder of their own gutlessness, leading them to develop a burning hate for the pioneering and strong “Jew.”

According to the Peres model, there are two publics in Israel: The “Israeli” and the “Jew.” “Israeli” represents the “New

The irony of it all is that in today’s Israel the “Jew” is the new “Israeli!” Israel was supposed to be the breeding ground for a strong, new Hebrew who does not cower. Yet in today’s Israel, it is the secular-postZionist-left which is the cowering Jew being led to the slaughter. The religious settler is now the emancipated Israeli, bedecked with side-locks and tzitzit, and armed with the classic fundamentals of Zionist ideology—

that is, to ingather, to build, and to settle the land of Israel!

‘‘

The pro-Gush Katif crowd should have waved white and blue from the get go, as they represented the real values of Israel.” In a cynical and cunning fashion, the postZionists are attempting to take away Israeli identity from those parts of society which still retain the true “Israeli” and Zionist spirit. By branding strong Israelis as “the Jews,” post-Zionists are able to marginalize and denigrate that segment of society. The division between Jew and Israeli works to their advantage. Sadly, after the disengagement, many of the “Jews” have also embraced the very same ‘“Jew versus Israeli” lingo. While it is not commonplace, some Religious Zionists proclaim: “I am not a Tzioni (Zionist); leave that for the Israelis— those who kick Jews out of homes and bash our children’s heads in Amona like Cossacks.” Without realizing it, the Religious Zionist who embraces the “Jew vs. Israeli” lexicon is a victim of a propaganda aimed at destroying him/her by cutting him/her off from the state s/he helped build and defend. Instead of relinquishing his/her Israeli identity, s/he would be better off telling the truth: it is the post-Zionists who have lost their Israeli self. The strong Jews of Israel are the real Israelis. This was the great mistake of the struggle for Gush Katif, in which the resistance to the eviction branded itself as the “Orange Camp.” Waving orange ribbons, these Land of Israel faithful allowed themselves to be painted as separatist and outside

continued on page 55 | December 2008

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Riddle for Chanukkah:

Where is Ancient Modiin? What archeological evidence still exists from the Tomb of the Maccabees? by Danny Herman

Chanukkah is a common time to visit “the tomb of the Maccabees” on the side of the road leading from Tel-Aviv to modern Modiin (road 443), but is this really where the Maccabees were buried? And where exactly is ancient Modiin? Let’s try to make some order.

The site where many believe that the Maccabees are buried is marked by a very clear official state sign on the road leading to the modern city of Modiin. Yet these tombs were made 600 years after the days of the Maccabees, and do not match the descriptions of the tombs of the Maccabean kings by contemporary historical sources.

One of the main reasons for this mistake is the Arabic name of the site, “Qubur el Yahud” (Tombs of the Jews), and the name of the nearby Arab village, “el-Midieh.” Many scholars believed it preserved the ancient name of the site– Modiin. However, the village of “el-Midieh” was never excavated properly. It was surveyed in the 19th century and again after the Six Day War. These surveys traced various >>

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<< antiquities, but only a few of them could be attributed to the days of the Maccabees. Another problem is that the book of the Maccabees describes the tomb of the Maccabees to be a magnificent sepulcher, adorned by seven pyramids and reliefs which depict maritime scenes that “can be seen from the [Mediterranean] Sea.” From “Qubur el-Yahood” one can indeed see the sea, but the remains at the site bear no pyramids or imposing ornamentation.

The royal sepulcher of the Maccabean kings and the seven pyramids of Modiin remains an unsolved mystery. ° info@dannythedigger.com www.isratimes.com

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In the late 20th century, the State of Israel declared a new city by the name “Modiin,” in areas south of “el-Midieh.” During the development of this area, many archaeological surveys and salvage excavations were carried out by the Israel Antiquities Authority. Surveys at the hill of “Kh. Titura” provided evidence of a large village existing from the days of the Maccabees, throughout the Byzantine and Crusader periods. Some argue ancient Modiin is at this site, yet until this hill is properly excavated, this theory remains unproven.

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So where is ancient Modiin? I believe there never was a real city by that name. The fact is that the Book of the Maccabees never calls the hometown of the Maccabees “Modiin,” but rather “Modiim,” with a plural ending. I believe this means that Modiin was really a cluster of agricultural farms, with no clear urban center. These villages were scattered in the area between “Umm el Umdan” in the south, where there was one synagogue, and “El-Midieh” in the north. Perhaps more synagogues are waiting to be discovered at “Kh. Titurah” and under the Arab village of “El-Midieh.”

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Locating ancient Modiin could aid in locating the tomb of the Maccabees, and vice versa. But where are they?

In 2001 salvage excavations on the side of the road from Modiin to the Latrun junction (today’s Buchman neighborhood) revealed another village from the days of the Maccabees, including a synagogue. The Arabic name of this site, “Umm el-Umdan” may even preserve the ancient name of the site— Modiin. This site got a lot of public attention when it was discovered, yet the finds are of a very small village, and the Arabic name of the site is more likely derived from the pillar remains of the synagogue which were always visible (“Umm el-Umdan” literally means “the mother of pillars”). Moreover no remains of a sepulcher were found at the site or nearby.

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exclusive interview

Nachman Zoldan:

Builder of Zion

by Yehudit Singer

he sun warms the mountains of rubble in this East Jerusalem construction site, and Nachman Zoldan manages to take a lunch break on a dusty wooden picnic table. Actually Zoldan and his workers would take issue with that first sentence, for there is no “East” or “West” Jerusalem with this construction company; it’s Eretz Yisrael. And Eretz Yisrael is for Am Yisrael. Period. 42

| December 2008

urrently, Zoldan is in the midst of yet another successful building project spearheaded by his construction company, Kedumim3000. After finishing building up areas such as Kiryat Arba, Elon Moreh, Shilo, Eli, Kedumim, and Karnei Shomron, Zoldan is now focusing on adding another 66 units to Maale HaZeitim, the area more popularly known as Ras al-Amud, located east of the Mt. of Olives, which overlooks Har HaBayit (the Temple Mount). Zoldan is best known for heading one of the largest construction companies that builds exclusively in Yehuda and Shomron. A 30 year resident of Kedumim, Zoldan and his partner Nissan Kachuri launched their business 12 years ago. The fuel that energizes Zoldan’s ideology and the company’s mission began with the withdrawal from Yamit, back in 1982. In an effort to prevent its secession to Egypt, Nachman and his wife Miriam trekked down, and stayed in the settlement for 4-5 months (despite her pregnancy with twins). During that period, a TV reporter asked him, “When you came down here, didn’t you know it was going to be evacuated?” “Of course I knew it would happen.”

Nachman begins to cry as he recalls the event. “On the night of the murder, my wife asked me, ‘How can we go on?’ I answered, ‘We go on…we must continue.’” The death of Ido only strengthened Nachman’s commitments. “If there are things I have become more strict about, it is the idea of Avodah Ivrit (Jewish labor). That was a concept that Idodi wholeheartedly believed in; it was his mission. Since he was 18 years old, he would not employ Arabs. He’d want us to continue with his mission.” Seeing it as Ido’s last will and testament, Nachman maintains that Arabs should not be involved in the construction projects, and holds staunchly to the avodah ivrit ethic. One can surmise that he applies the concept to any type of employment. According to Nachman, his son believed

Such a dedication to the mission of building and settling the Land has taken a toll on the Zoldan family. On November 19th, 2007, his 29 year-old son, Ido, who was active in the movement to return to Homesh [after the yishuv was dismantled and evacuated during the Disengagement], was shot and killed in an ambush while he was driving home to Shavei Shomron. The Fatah Al-Aqsa Martyrs Brigades claimed responsibility for the terror attack as “an act of protest against the Annapolis conference.”

www.isratimes.com

In case of claims by Palestinians about “their” land, Zoldan explains the situation. The land on which Maale HaZeitim sits was purchased in the 1880’s by Jews. In 1948 Arabs registered the land in their name, and in 1967, with the reunification of Jerusalem, a number of institutions began to investigate what documentation existed for Jewish-owned land. Ateret Kohanim’s Mati Dan discovered the documents proving that the area was legally owned by Jews. After a long legal battle, the land was returned to Jewish ownership, authorization was granted to begin construction, and with funding from philanthropist Dr. Irving Moskowitz, building began. Zoldan shares that ironically, the person to give that authorization was none other than Mr. Ehud Barak, who served as Minister of Interior for two weeks. Thirteen years ago, during those two weeks, Barak signed the documents, which granted the ishur, or permission. Government and leadership are understandably widely-discussed topics in Kedumim’s environs. Shortly after Ido’s murder, a group of his friends established the College for Jewish Leadership in Ido’s name. The Kedumim-based Michlala L’Manhigut Yehudit deals with proper leadership and strategic thinking.

“So why did you come?,” asked the reporter. “I specifically came to demonstrate that we have been educated to recognize the symbol of the plow as the symbol of Zionism, and it’s here [in Yamit]. I am demonstrating because they are destroying it— they are destroying everything we’ve been taught [to believe].” “That’s when I realized the importance of yishuv haaretz; that we have to keep building up the Land, because [otherwise] the same thing will happen in Haifa, Yafo, Acco, Golan Heights, Yehuda and the Shomron. I do this with building actual houses and actual trees,” he tells IsraTimes.

shortage of Jewish workers. “The quality of work is excellent,” Zoldan says.

Nachman explains that the spirit of the time matches the leadership of the time, and he does not believe we have any leadership right now.

that by employing Arabs “you are building your own destruction,” he tells us. “They came here with the Jewish settlement [in the early years of Zionism] to look for work. We brought this issue of the ‘refugees’ on ourselves [by employing them],” Nachman says. Ido, who completed full army service in the Golani Brigade, used to tell his father, “Even if it takes more effort, and even if we don’t make as much profit, it is more important for Jewish families to make their parnassah (livelihood) from building this Land.” And so Nachman explains his logic that since they [the Arabs] came here looking for work, if they don’t have work, they will leave. “It is a long process, but it will work.” Here at Maale HaZeitim, they employ Chinese laborers, since there is a

During the interview, we asked him about the risk involved in being so actively dedicated to building up communities in Yehuda and Shomron. After all, he lost his son in the same area that he himself developed. “Look,” he says, “in Europe, the price was even higher. During the Holocaust, [people] didn’t come to Israel because they said it was dangerous here… I don’t think Ido or any one else would be willing to change the Europe of the Shoah for this. We ran away from Lebanon because we wanted to spare victims. And what happened? We have double the amount of victims, and we lost our honor, our strength. We left Gaza… to spare victims, and more tragedy. And what happened? The entire South right now is paying the price. And so the decision stands before you… .There is nothing in the world that you don’t pay the price for.” °

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only in israel

It’s Not Enough to Know English The story of a qualified English teacher, the ridiculous policies of Israel’s Ministry of Education, and some [should be] medicated clerks. by Rafi Farber

or years, the Ministry of Education has been suffering from a severe shortage of English teachers. Many theories attempt to explain the phenomenon, though theories aside, I blame the Ministry’s ludicrous self-destructive tendencies. Any average citizen suffering from such tendencies would immediately be locked away safely in a mental institution lest he harm himself or passersby. Legal as well as logical problems are inherent in locking an entire Ministry in a mental home (their classrooms are already overcrowded— it wouldn’t work out spatially), therefore I won’t suggest doing it, but I will nonetheless complain. Here’s my complaint: It seems that the Ministry is doing everything in its power to degrade qualified teachers. Case in point: My wife Natasha. Graduating from Montreal’s McGill University and making aliyah in 2005, Natasha obtained her masters in English education this year from Tel Aviv University. However, as informed by one Dr. Shoshana Plavin, English Inspector, Central District, the Education Ministry refused to recognize her TAU degree. As part of the program, she taught English for two years in the public school system as a ministry-supervised intern in south-central Tel Aviv. Had they www.isratimes.com

recognized the program, which was technically under its auspices, she could have obtained a Teudat Hora’ah in four months, but no. (Note: At Tzeitlin, my wife discovered in an 8th grade class she taught, that no student in the class knew about the Second Intifada, the Disengagement from Gaza, who Ariel Sharon is, who David Ben Gurion was, or even locate Jerusalem on a map. Flavorful.) She was subsequently told the following in an email by Dr. Plavin: “In your case you haven’t fulfilled student-teaching and without it, how can you possibly survive in the English classroom? It’s not enough to know English.” Wisdom from the mouth of the sage. (Patients report to the third floor for daily tranquilizers...) The Ministry persisted to claim that since she did not have a teaching certificate from America, she could not take the four month track to a Teudah. They could have mentioned this during their visits to the program detailing how to obtain a Teudah, but surprises are always fun I guess. Lacking an American equivalent, she would now be required to spend another two years back in college. This wasn’t so bad. Going back to college for two years, though a parasitic drain on human productivity and state resources, is not impossible. The best part is this: during these two years of parasitic drain, she would be required by law to work for the Ministry

‘‘

Dr. Shoshana Plavin was upset. Natasha, after all, was a ‘valuable resource.’” for 16 shekels an hour. Even a drugged psych patient can attest that this is below minimum wage. If she did not work for the Ministry, she could not legally obtain her Teudah. And the justification for paying her below minimum wage? She was not certified. Catch 22? How about Catch 22… billion?! Needless to say, economics forced her to decline. Dr. Shoshana Plavin was upset. Natasha, after all, was a “valuable resource.” Natasha then accepted an offer to teach advanced English to a group of Englishspeaking children at Moreshet Menachem Elementary School in Givat Shmuel, to be paid by the parents in coordination with the Continued on page 55

communtiY ProfiLe

Mitzpe Yericho Religious life at the desert’s doorstep.

third grade up, there are activities organized by the Ezra youth movement. There are many afternoon and evening clubs run by the Binyamin Region’s JCC alongside privately run clubs (chugim). Rabbi Bargil runs a very successful afternoon Talmud Torah for 200 children, grades 1 to 6, with classes in Torah, Mishnah, Gemara, and Halachah. Rav Yehuda Kroizer, a graduate of Yeshivat HaKotel has been the community Rabbi

‘‘

The yishuv functions because the residents are deeply devoted to their lifestyle and equally committed to the well-being of their neighbors.”

by iLene bLoch-LevY

uring Moses’ final days, in all probability the first view the Jewish people had of Israel was of the Judean Hills from the vantage point of today’s modern day Mitzpe Yericho. Standing atop this range today you can view the Dead Sea and the magnificent Judean desert and imagine what our descendants thought when gazing at this land. Mitzpe Yericho (literally “overlook of Jericho”) is a satellite community of Ma’aleh Adumim. It’s located 20 kilometers east of Jerusalem on Route #1 on the way to the Dead Sea. Residents are wont to use the services available in Ma’aleh Adumim (10 minutes away) as much as those in Jerusalem (20 minutes).

The yishuv was established in 1977 by 24 secular and religious families, who with Ariel Sharon’s encouragement, put up their tents in what was the beginning of Mitzpe Yericho. Shortly after, the secular families parted to establish Vered Yericho (closer to Jericho and home to 29 families). The religious families remained, and the yishuv is now home to 350 families with many second generation children marrying and living here.

Mitzpe Yericho is an entirely religious community (there is an acceptance committee or “vaad kabala”). You’ll find a nice mix of davening including Ashkenazi, Sepharadi, Yemenite and Chabad, and an equally interesting cross-section of Russian, French, Spanish, English and Hebrew speakers. A full 10% of the residents are English speakers. Generally speaking, life at the threshold of the desert is quiet, and Mitzpe Yericho is no different. Single-family homes dot the landscape, and there is a small industrial park adjacent to the yishuv where some residents work. Perhaps the greatest amount of noise (may it be blessed) comes from the many educational institutions housed here. Mitzpe Yericho has, of course, several pre-school programs, plus a Torani Elementary School (“Noam”) with an English speaking principal. There’s also a local Kollel. But, Mitzpe Yericho is most well known for being home to Rav Sabato’s Yeshiva High School (Netivot Yosef) which has students from all over Israel. Children lead busy, active lives. There are English classes for native English speaking students (organized by veteran English teacher Gaila Morrison Amutat A.H.A.V.A.). For students in grades 1-4 there is a Moadanit, which provides after school programming, and for students from

since 1982. He is one of Israel’s foremost experts on the Temple Mount, and has twice-weekly radio shiurim on Kol HaEmet and stays busy on the lecture circuit, traveling throughout Israel to discuss the Temple Mount and other issues of vital importance to the Jewish people. He is the author of several scholarly publications on halachic issues relating to the Temple Mount. He gives daily shiurim, and there is a steady series of shiurim on the yishuv given by the many learned community members. The yishuv functions because the residents are deeply devoted to their lifestyle and equally committed to the wellbeing of their neighbors. There are dozens of volunteer committees ranging from a gemach for cell phone equipment to a reading intervention program (AHAVA) where adults sit with children one-on-one utilizing a special reading program to a hospitality committee for IDF soldiers stationed nearby. One res erve soldier ‘complained’ recently that “I had so many invitations to eat in people’s homes that I didn’t know where to go first.” Peaceful. Religious Lifestyle. Diverse backgrounds. Exquisite views. These are probably all the reasons residents will give you for living in Mitzpe Yericho. But, perhaps the best reason is because the people who live here are so exceptional. ° Questions? Email ilenelevy@netcision.net.il | December 2008

Dr. Schussheim, President of EFRAT – C.R.I.B., picked up the one person, our miracle, Danny. EFRAT was directly responsible phone. The man would not give his name. for saving our baby and for our present happiness. We had never heard of EFRAT and of the many lives you’ve saved. If not “I’m calling from the U.S. You don’t know me, but I would like for the wonderful volunteer who opened to donate a sizeable sum to EFRAT.” her heart to us, we would have Dr. Schussheim was pleased, of committed a horrendous blunder, one course, but the man’s next words that we could never, ever rectify.” caught him by surprise. “I would like “Now you understand, Doctor, why I my donation to be used for one wish to bring the work of EFRAT to every specific purpose. I want to finance woman. Who knows how many women an awareness campaign. are out there that need the help, want is to publicize and bring the work of to have their babies, and don’t know EFRAT to the attention of every how. EFRAT is how. It would mean woman in Israel. I want all pregnant very much to me if I could enable every w o m e n u n d e rg o i n g f i n a n c i a l mother and father to be given the same difficulties and considering abortion, chance we were.” to know the options available to them. The campaign was duly initiated and The choice is theirs, the chance is soon large billboards were erected all theirs. They are not driving down a “Lives lost for lack of money? No!” over the country, bringing the message one-way street. EFRAT will enable to all that need help. The results which them to choose, and choose wisely.” were quick in coming, were heartwarming indeed. The number Dr. Schussheim was curious as to why the man wanted his money of clients rose dramatically, as did the numbers of babies saved. used in this unusual manner. The man then told him his story: True, money cannot always save lives. But, when generosity and “I am an Israeli, he began. “About 6 1/2 years ago, I lost my job. wisdom combine, vision and vigor unite, and then miracles occur. My wife was pregnant, and given our grim financial situation, Lives are saved, children are loved, and families are healed and we decided to abort the baby. We had no difficulty obtaining made whole. permission to perform the procedure. Our baby was doomed. A few hours – (literally- a few hours) before my wife was to be admitted to the hospital, we heard a knock on the door. A stranger, with a baby in her arms stood in the doorway. “I will take only a few moments of your time,” she said, and she began to speak. We could not doubt her sincerity as she began to tell us her story. She pointed to her baby. “I was in severe financial difficulties, pregnant and alone. I was scared for my baby, scared for myself. In my desperation, I could see only one way out of my predicament. Abortion. “I heard a knock on my door, (just as you did, today) and a lovely woman stood there. She seemed to know just what I was feeling as she told me about EFRAT, the organization established for women just like me, who needed support in order to maintain their pregnancies and save the lives of their babies. “I phoned them.” The man continued. “My wife and I were moved to tears, especially upon seeing the smile on her face as she hugged her baby. It was enough for us. We decided to cancel the abortion and save our child. EFRAT accompanied us every step of the way, assisting us until my wife gave birth to our gorgeous Danny. Do you remember us ?” Not too surprisingly, Dr.Schussheim did not recall their story. Over the years, there have been thousands of “Dannys” who owe their lives to EFRAT. “We immigrated to America six months after Danny was born. We worked hard and our financial situation began to improve. Today, we enjoy a comfortable and wealthy lifestyle.” “I am not a religious man, Dr. Schussheim, but make no mistake. I fervently believe that we owe our joyous and happy lives to

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food-a-licious

Sufganiyot, Food Galore, & Global Starvation by Irène Sharon Hodes

aving lived through two, I feel can safely proclaim Israeli winters to be a North American’s dream. For one, we have the privilege of locally grown thick, leafy greens, crisp, colorful fruit, bulbous roots, aromatic herbs, and hearty legumes almost year round. The shuks are cornucopian playgrounds, and the organic scene is alive and kicking. Hardly the fad it once was, not a day goes by when I’m not sent an email about an organic orchard, farm, flock, or other such agricultural community enterprise. But as I considered which mouthwatering vegetable-box service to subscribe to this week, I became aware of another pressing food-related issue. As we become more and more health and environmentconscious, it boggles the mind to think that hunger is still one of the planet’s major long-term concerns. It’s estimated that over one-billion worldwide are chronically undernourished, and that 20 million people die of starvation every year, 75% of which are children. In 2007 there was a 50% rise in child hunger in the USA. And here in Israel, the 2006 statistics show that one in three children are hungry— over 600,000. Global economic crisis or no, we live in a world we’ve practically conquered; we’ve cured deadly illnesses, sent people to the moon, and communicate face-to-face on tiny pocket-sized machines. And still, people go hungry. It is our responsibility as Jews to leave a portion of what is ours to the poor and to the stranger, as we are commanded to do several times in Leviticus and Deuteronomy. I give tzedakah as much as I think I can, but in the face of these staggering statistics, I find myself asking if I’ve done enough, and if we Jews, collectively, are doing enough.

While I know of many Jewish soup kitchens and charities both here and abroad, I wanted to know if a more progressive approach to address the issue of world hunger existed. That’s when I discovered Hazon (http://www. hazon.org/), an organization whose “vision is to create a healthier and more sustainable Jewish community as a step towards a healthier and more sustainable world for all.” Their work includes the first CSAs (Community-Supported Agriculture programs) in the American Jewish community and educational work in schools. Delving deeper, I discovered a CSA farm right here in Israel. Or-Gani (http://www.or-gani.org.il/), describe themselves as a socially conscious business that “believes that it has a responsibility to the community it serves.” They use their revenues to support important community programming, and they provide organic produce to Fat Meir (http://www.fatmeir. com/), a kitchen and community center that provides warm meals and lunches to hungry schoolchildren in Bat Yam. As the joyous Chanukkah season descends, sufganiyot flooding out of every bakery, I’ll be thinking of more concrete ways that I can be a part of the solution to this staggering problem. It’s winter. Hard times for some. As it says in Isaiah (32:17), “And the work of tzedakah shall bring peace.” Something in the core of my being knows how true and essential this statement is. As Jews, as human beings, we have a duty to act responsibly towards each other. We have been blessed with so many miracles. I’m hoping we can use CChanukkah as inspiration, and bring some comfort to those among us whose very existence is yet very difficult. My organic veg box will taste all the better for it. ° Thoughts? Email irenesharonhodes@gmail.com | December 2008

his lovely seasonal recipe comes to us from Joyce Goldstein’s Saffron Shores, Jewish Cooking of the Southern Mediterranean (Chronicle Books, 2002), one the new gems of my cookbook collection. Goldstein, author of Cucina Ebraica and others, is a Sephardic cuisine goddess, and the recipes in this book are particularly fascinating, local as they are to areas in and around Israel. It is customary to eat foods fried in oil on Chanukkah to celebrate the miracle of the oil lamp that burned for eight days. These Moroccan donuts are traditionally dipped in warm honey, and a similar Tunisian version is perfumed with vanilla and orange zest. The eggs and oil are optional, but they’re recommended for an easier-to-handle dough. Have a Chanukkah Sameach, and enjoy!

Sfenj 2 Envelopes Active Dry Yeast ¼ Cup sugar 4 Cups all-purpose flour ½ Teaspoon salt 2 Eggs, lightly beaten (optional) Grated zest of one orange ¼ Cup Canola oil, melted margarine, or melted unsalted butter (optional) 1 ½ to 2 Cups warm water or part water, part orange juice Peanut or Canola oil for deep-frying Granulated sugar for sprinkling or warm honey for dipping Dissolve the yeast and sugar in water. Let sit until foamy, about 10 minutes. Pour into a large bowl and gradually stir in the flour and salt. Stir in the eggs, zest, and ¼ cup oil, margarine, or butter, if using. Stir in just enough water or water and juice to make a soft and elastic dough. Knead well, with a dough hook or by hand on a lightly floured surface, until the dough is elastic, smooth, and shiny. Roll the dough into a ball, place in an oiled bowl, and turn to coat. Cover with a damp towel or plastic wrap and let rise in a warm place until doubled, 1 ½ to 2 hours. Oil your hands. Divide the dough into 20 balls about 2 inches in diameter. In a deep saucepan or wok, heat 3 inches of oil to 365 degrees F. Take a ball of dough, make a hole in the center, and pull it out to make a donut shape. Deep fry a few at a time until the donuts are puffed and golden. Using a slotted spoon or skimmer, transfer to paper towels to drain. While still hot, sprinkle with granulated sugar or dip in warm honey.

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NeuroLinguistic Programming & Emotional Freedom Techniques Rabbi Immanuel Yosef & Moriah Legomsky discuss their unique system. What is nLP? NLP is the psychology of achievement and interpersonal communication. It teaches you how to define your goals, overcome limiting beliefs and fears, and design effective strategies to realize your aims. Often, you have a very noble desire which you compromise when you get stuck along the way, so NLP teaches the practical tools to motivate you to keep progressing and achieve your desired goal. Is nLP like life coaching? Life coaching is a very small part of NLP; NLP actually coined this term. Give me an example of how nLP works. Neuro Linguistic Programming utilizes how each person is wired, so s/he can learn how to optimize performance and maximize his/her potential. To live successfully, it’s helpful to know how to govern your wiring i.e. your neurological states. Since we are speaking, communicative beings, linguistic command is key for success, and meeting our emotional needs. Successful people weed out self-destructive habits, and develop resourceful behavioral programs. Each one of us is like a computer with programming that causes us to act or react in our pre-programmed ways. NLP gives you the keys to keep your internal computer “virus free.” It enables you to communicate effectively with anyone to achieve your desired response. you have a very successful record of clinically helping so many people. What is your new project? We have opened a Center in Tzfat called “Your Eternal Spark (Y.E.S.) Jewish Women’s Self-Empowerment Training Center.” Here, trainees can learn the most advanced optimal performance brain and mind/body training in the world today. The program will help our trainees enhance their self-image and self-esteem to take control of their lives. Anxiety begins with a discomforting thought that maybe something not good will happen in the future. Place your right hand palm up in your lap. Place your left hand palm down in your right, so your thumbs and hands clasp. Notice that the fingertips of your middle and ring fingers of your right hand touch the side of your left hand mid-way between where your little finger and your wrist begin. We call this the “karate chop point” because this is where your hand strikes when you do karate.

What training do you offer at y.E.S. Jewish Women’s Training Center? You can become a certified NPL Life Coach and an EFT Practitioner, and receive NeuroCARE. What is neuroCArE and how does it work? Trainees sit in a special NeuroCARE chair, recline, relax, listen to music, and let go. While they enjoy the music, NeuroCARE EEG software mirrors their settled state, and teaches their brains to enjoy this restful experience of being in the present. It teaches them the self-regulation skill of becoming nourished from a natural deep rest state. It normalizes most sleep, stress anxiety and trauma issues. NeuroCARE is an essential component of our Jewish Women’s Self-Empowerment Program. How do nLP, EFT, neuroCArE Pro EEG maximize your Brain Power? NLP & EFT are tools to increase your brain productivity by managing your internal states and emotions. NeuroCARE EEG Brainwave Neurofeedback is a hi-tech tool that upgrades your brain function and Central Nervous System. you’re also an expert in Emotional Freedom Techniques. Please explain what these techniques are, and how they are used. EFT, founded by Gary Craig, is the most successful selfdevelopment technique ever developed. EFT enables you to not be controlled by your emotions. You become the “driver of your bus,” so to speak; you take control. Many top Integrated Health experts such as Dr. Deepak Chopra, Dr. Candice Pert, Dr. Bruce Lipton—the biggest names in the industry— all endorse EFT because of its success in the self-change marketplace. EFT works for resolving negative emotions, fears/phobias, stress anxiety, addictive habits and traumas. °

NLP Exercise Just sit there gently clasping your hands and tapping those middle and ring fingertips on this point while saying,

“Even though I can’t stop worrying and relax in the present because XYZ will happen, I deeply and completely love and accept myself.”

This EFT formula is not based on believing what you are saying. It is based on joining acupressure and verbal formulas to correct how the mind leaves the present and becomes unsettled. If you ask to explain the words, the first part admits to a problem, while the second part externalizes the problem by affirming: “I am not my problem.” The main thing is to practice and reap results of living calmly! | December 2008

Not Enough... from page 49

Proud... from page 36

school. Apparently, they understood what a Masters in English education actually was. The Ministry, hearing of my wife’s hiring, again called her to ask if she was certified. Her answer was no. On the other end of the line was Dr. Shoshana Plavin, English Inspector, Central District.

Our familial and tribal name is Israel. Our Book of Collective Memory tells us that we are all sons and daughters of one man named Jacob who was renamed Israel. “Then G-d said to him, ‘Your name is Jacob, your name shall not be called Jacob any longer, but Israel shall be your name.’ Thus he called his name Israel.” (Genesis 35;10)

“Oh, you’re the one who came in here months ago angry,” she said to my wife over the phone.

I am Israeli, because for two thousand years of exile, I was the Jew, a lone speck traveling through time just to arrive at this point of redemption. I am no doubt Jewish and I love Judaism. But I am even prouder that I have been given the great opportunity, the Jewish dream of two-thousand years, to live in Israel and to help build it into the wonderful and holy country that it will one day be.

“Yes, that was me.” “That’s all I need to know,” she said, and then hung up. We were then notified that the Ministry had decided to protest the fact that the class would be taught by someone lacking certification— energy that could have been better used further medicating themselves— because their protests were to no avail. In the end, the principal of the school decided to hire her anyway (his perogative), and she is now earning sizably more than 16NIS an hour. Their loss. And they will continue to lose, and this country will continue to lose, so long as the Ministry of Education’s hiring process remains as suicidally ludicrous as it

Nobody is going to take away my hardearned right to be an equal member of Israeli society. Nobody is going to take from me my country and my identity. And certainly I am not going to relinquish my name Israel and give it to those who have forgotten what Israel is really all about. °

9 to 5... from page 16 Shabbat or Erev Chag they are entitled to a break of not less than 30 minutes. Nonmanual workers are entitled to the same amounts of break as manual labors but they are only entitled to those breaks for days in which they work more than 8 hours (9 hours for five day work weeks and seven hours on Erev Shabbat or Erev Chag). Employees are entitled to at least 36 consecutive hours off for their Shabbat. Special permits are required to enable employees to work on Shabbat. The employee is entitled to leave his/her place of employment during breaks of at least ½ an hour unless his/her presence is required at her place of employment in which case the break is on account of the employer (i.e. breaks, otherwise, are not counted towards work hours). In our next article we will address sick pay, overtime, vacation allowance and more. Please Note: This article is not to be considered as a legal opinion. For legal advice, we suggest you contact legal counsel directly. °

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societY

Afikim: Empowering the Disadvantaged by shLomit ben-michaeL

The statistics are grim: In Israel today, 330,000 children are classified as at-risk, and one in every three children lives below the poverty line. An increasing number of children are being raised in families plagued by poverty, unemployment, mental illness, neglect and abuse. Like Michael, many of these kids are left to their own devices each afternoon and become caught in a cycle of emotional and behavioral problems. That’s where Afikim steps in. Unique in its holistic, long-term approach, the Afikim Family Enrichment Association provides children at risk—and their parents—with the skills and support to achieve success in all areas of life. For six consecutive years from third to eighth grade, these kids are integrated into programming in Afikim’s After-School

Centers four afternoons a week and during school vacations as well. Michael, together with another 140 Afikim children, is thriving in Afikim’s homey centers, where activities include experiential academic lessons, valueoriented education, computers, enrichment workshops and two daily meals. Parents are essential partners in Afikim’s vision of helping needy children reach their true potential. Michael’s mother, Orlee, looks forward to her weekly session at the Afikim’s Parental Empowerment Center where she participates in programming with other adults who, like her, are struggling to put food on the table and raise their children with dignity and pride. Afikim’s Parental Empowerment Centers offers parenting workshops which teach the parents effective parenting and communication skills in addition to budgeting and home management. Furthermore, parents who are seeking employment attend an intensive vocational training course which includes a workshop to prepare them for the workforce, a 60-hour computers and jobplacement services. Most importantly, the Afikim staff provides personal guidance and counseling to help these parents achieve the stability and success they have always dreamed of. Like their friends in the Afikim center, Orlee and Michael know that for six years, they will receive the support and skills they need to advance towards a more successful, satisfying life. Their bright smiles tell it all. Afikim is a non-profit association with branches in Kiryat Malachi, Kiryat Shmona and Jerusalem. For more information, please contact: Afikim Israel Family Enrichment Association at 073-223-3000 or email: office@afikim.org °

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hat was a child like Michael to do during the long afternoons? His mother was working all day cleaning houses until late in the evening, and his father had passed away the previous year. It’s no wonder that at the age of eight, Michael began to spend the long afternoons with his teenage brother and friends, smoking, shoplifting, and vandalizing the neighborhood. One autumn day in 2007, Michael’s school principal received a phone call from the municipal social worker asking her if she was aware of Michael’s increasing delinquent behavior. The principal’s next move changed Michael’s life forever. She called the local Afikim center and asked them to welcome Michael and his mother into their program. Their lives have never been the same….

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Pure Zealotry... from page 12 peace” by God. Both appeared to be acting “for the sake of heaven,” yet only one was vindicated. The lesson seems to be that it is not always the actions that count, but rather the intentions behind them. So is that our answer? All of this was more simple at a time when God was openly involved in people’s lives, and, seeing into all hearts could be the determiner of what was good and what not; who gets the earthquake and who the covenant of peace. Today, when God does not intervene in as revealed a fashion, only the test of time will prove how any particular person or movement will go down in Jewish history. The Hasidic movement, for example, though initially viewed by some major figures as a disaster for the Jewish people, is today an integral part of the nation. Perhaps— and this is a big perhaps—history indicates to us post facto whose intentions were pure, or at least, who has been accepted or rejected by the Jewish people. Returning now to the Maccabees. While some academics suggest a certain selfinterest at the bottom of the revolt, the widespread acceptance today of the festival of Chanukkah by the Jewish people might point to a purity of intention. To resist those who wished to strip Judaism of its unique markings and make it disappear was a legitimate cause. To this day, the right to religious self-determination is recognized within democracy. However, this does not mean that everything done by the Maccabees is an example to follow. The rabbis did not legitimize acts of zealotry such as killing a fellow Jew. The Hasmonean dynasty’s successes were short-lived, and it eventually died out. Perhaps for such reasons the rabbis felt the need to strongly emphasize the miraculous aspects of the holiday—the crucible of oil, for example— because the Maccabees were, ultimately, perceived in shades of grey. To sum up this complex issue (to which we have not done full justice), a person who wishes to rebel for what s/he believes is the sake of heaven must check and double check for purity of intention, and must know that even if the overall action is good, specific elements and results might not be so desirable. Even the “covenant of peace” given to Pinchas might have been, in the words of Professor Nehama www.isratimes.com

Leibowitz (basing herself on R. Naphtali Zvi Yehudah Berlin of Volozhin), “a guarantee of protection against the inner enemy… against the inner demoralization that such an act as the killing of a human being without due process of law is liable to cause.” I am reminded of an incident in this spirit, where an entire town came together against hatred and persecution. In Billings, Montana, in 1993, a Jewish child decorated his window with a paper menorah. The next day a vandal heaved a cinder-block through the window, scattering glass across his bed. The policeman suggested such Jewish symbols be removed for safety’s sake. Instead, in solidarity, the local paper published a cut-out of a menorah, and thousands of the town’s mainly Christian residents displayed paper menorahs in their windows that Chanukkah. Rebelling against hatred can almost never be a bad thing. Neither can an uprising against the Western-influenced tyranny of the two-month calorie-fest. So let me urge you, comrades, until the actual week of Chanukkah, please boycott the Sufganiyot!! °

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Where’s the Beef?... from page 28 Every day? We have to eat protein every day, and ideally at every meal. However, that does not translate into a recommendation to eat meat, fish and/or poultry every day. Dairy products, legumes and whole grains can be used often. Milk is liquid food containing protein, calories, and other nutrients. Spare the protein The chief concern of the body is to supply energy to the brain in the form of glucose in order to maintain life. In the absence of carbohydrates from which to derive the glucose, the body will convert amino acids into glucose for this purpose instead. IWhen this happens, not all of the amino acids will be used for protein formation.] Those following low-carb eating plans should be aware of this metabolic truism. Deriving energy from proteins is more expensive and requires more water than the carb route. The most efficient way to “spare” protein (for its principal functions) is to supply enough carbs to the body. Protein in Sport nutrition The ads for protein shakes picturing muscled men would have us believe that these formulas are necessary for achieving maximum strength and maintaining it. For the vast majority of us who exercise a few hours a week or even more—well, this simply is not the case. Eating a balanced, varied menu with high quality, natural foods from all of the food groups is the requirement for most of us. For those who wish to lose weight, the most successful plans include ingesting about 10% fewer calories than necessary for maintenance of ideal body weight, and exercising several times per week to achieve additional caloric “deficit.” ° The information above is not an eating plan. For individualized nutrition therapy, please consult a clinical dietitian.

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Contributors Ozer Bergman works for the Breslov Research Institute He is the author of Where Earth and Heaven Kiss: A Practical Guide to Rebbe Nachman’s Path of Meditation. See www.breslov.org for more info.

professional both in the U.S. and Israel. His book, Building Wealth in Israel: A Guide to International Investments and Financial Planning, can be ordered at: www.profile-financial.com

Ilene Bloch-Levy has been living in Israel for 22 years. She is a professional copywriter with an extra-special interest in community life in Israel. Over the years she has helped hundreds of people find their homes in Israel. She currently lives in Shaare Tikvah, Shomron.

Molly Livingstone made aliyah 4 years ago from the United States. She currently lives in Jerusalem.

Rafi Farber is one of only four males in the Gender Studies program at Bar Ilan. He also teaches religious tzanuah pick-up seminars, and is writing a sitcom. Maybe TV will buy it. That would be cool. He lives in Givat Shmuel with his wife who rides a bike sometimes. He can be contacted at merfitudinal@gmail.com. Yishai Fleisher is Program Director and Show Host at Israel National Radio. He is also Founder of Kumah, a pro-aliyah grassroots organization. Check out www.israelnationalradio.com and www.kumah.org for more info. Naomi Goldberger is a Certified Health Education Specialist (CHES), and has a M.A. in Health Education from the University of Alabama. She is currently studying in Jerusalem, and interning at ST/IT. She is originally from Chicago. Danny Herman (“Danny the Digger”) is an archaeologist, journalist, and a tour guide. You can learn more about him and his tours at his website: www.dannythedigger.com Menachem G. Jerenberg is an aspiring cartoonist, and will study Computer Graphics in the upcoming year. He lives in Beit Shemesh. He can be contacted at batyai100@013.net. Douglas Goldstein is the director of Profile Investment Services. He is a licensed financial

Russell D. Mayer is senior partner at the Jerusalem-based law firm of Livnat, Mayer & Co. He can be contacted at mayer@livmaylaw.co.il Aaron Potek is the founder of MOOSHY and a full-time student at the Pardes Institute in Jerusalem. He can be reached at adpotek@ gmail.com. Ginat Rice lives in Jerusalem. She and her husband Sheldon are cofounders and directors of The Rice House. Ginat completed all levels of study at the macrobiotic Kushi Institute in Massachusetts, U.S. For more info, see www. TheRiceHouse.com. Dr. Victor Roth was born in London, and made aliyah in 1969. An Orthopedic Surgeon by profession, one of Dr. Roth’s main interests is researching ancient Hebrew linguistics and the relevance of lashon hakodesh to the many aspects of modern-day life. He currently lives in Har Nof, Jerusalem, has four children and seven grandchildren. Tamar Schriger is a clinical dietitian and certified adult educator. She is the director of Venishmartem Dietetic & Nutrition Consulting which offers workshops on basic nutrition for teens and adults, as well as medical nutrition therapy, including specializing in geriatric nutrition. She has also developed Active Lifestyle Concepts which is a food-coaching based system for weight and lifestyle management. She has made Israel her home for over 28 years and resides in Efrat with her family.

Yehudit Singer is the Editor-in-Chief of IsraTimes (formerly ShiurTimes). She made aliyah in July 2004 from New York. She currently resides in Jerusalem, but dreams of a nice, big house with a backyard in the shtachim. Yael Unteman is an author, teacher, performer, and life coach living in Jerusalem. She will be teaching in the UK and the USA in the coming months. find out more at www.yaelunterman. com. Dalia Weinreb is a Registered Dietitian, practising both clinical and holistic nutrition in Tel Aviv, Israel. Dalia’s wide range of expertise focuses on using food as medicine to both treat and prevent disease while promoting a joyful, natural, intuitive approach to making food choices. Reach Dalia at daliatreenutrition@ gmail.com Mordechai Weiss is a licensed tour guide. He and his family made aliyah from Teaneck, New Jersey and currently reside in Mitzpe Yericho. Rabbi Carmi Wisemon is the Executive Director of Sviva Israel and the editor of the annual journal Hasviva B’halacha Ubmachshava - The Environment in Jewish Thought and Law. For more info, see www.svivaisrael.org Dr. Tzipora Wolff is the Staff Physician at B’shvilaych, the Evelyne Barnett Women’s Well Health Center in Jerusalem. See www. bishvilaych.com for more info. Beth Zalcman is a second year student in Bar Ilan studying communications and political science. She’s addicted to the written word. Beth is currently an intern at ST/IT. Rabbi Dr. Ari Zivotofsky is on the faculty of the Brain Science Program at Bar-Ilan University in Israel, and writes the “LegalEase” column in OU’s Jewish Action magazine.

Last Laugh

| December 2008

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