Talking security
Reporting is key to to combating hate crimes crimes
Blueberry season
A crumble cake that is A perfect for any occasion
To Breathe Free
Emma Lazarus and Emma her all-American poem her Welcome Back
Nate Weisband returned Nate to enjoy his mom’s kugel
The 30th anniversary of the Rebbe’s passing and his enduring legacy
Seize the Moment: The meaning of time according to Judaism
The Jewish outreach and education network of Southern Arizona 2443 E 4th Street, Tucson, AZ 85719
EXECUTIVE DIRECTOR
Rabbi Yossie Shemtov
REBBETZIN
Chanie Shemtov
OUTREACH DIRECTOR
Rabbi Yehuda Ceitlin
PROGRAM DIRECTOR
Feigie Ceitlin
Affiliates: Congregation Young Israel, Chabad at the University of Arizona, Chabad on River, Chabad of Oro Valley, Chabad of Sierra Vista, Chabad of Vail and Lamplighter Chabad Day School of Tucson
EDITOR
Rabbi Yehuda Ceitlin
COPY EDITOR
Suzanne Cummins
CONTRIBUTING WRITERS
Zalman Abraham, Phyllis Braun, Seymour Brody, Feigie Ceitlin, Tzemach Feller, Mendel Kalmenson, Menachem Posner, Mordechai Schmutter, Benjamin Weiss
PHOTOS Unsplash.com
SPECIAL THANKS Chabad.org
EDITORIAL & ADVERTISING
Phone: 520-881-7956 #12
Email: info@ChabadTucson.com
SUBSCRIPTION: ChabadTucson.com/SubscribePrint
Keeping Jewish is published in print periodically by Chabad Tucson and is distributed free in Tucson and Southern Arizona.
Chabad Tucson does not endorse the people, establishments, products or services reported about or advertised in Keeping Jewish unless specifically noted. The acceptance of advertising in Keeping Jewish does not constitute a recommendation, approval, or other representation of the quality of products or services, or the credibility of any claims made by advertisers, including, but not limited to, the kashrus of advertised food products. The use of any products or services advertised in Keeping Jewish is solely at the user’s risk and Chabad Tucson accepts no responsibility or liability in connection therewith.
Note: “G-d” and “L-rd” are written with a hyphen instead of an “o .” This is one way we accord reverence to the sacred divine name. This also reminds us that, even as we seek G-d, He transcends any human effort to describe His reality.
In 1995, our elementary school class at the Rabbinical College of Canada (Yeshiva Tomchei Tmimim Lubavitch in Montreal) received an exciting offer. We would appear in an independent film titled “The Faithful Shepherd.” It was a welcome distraction.
We had been in something of a state of disarray during that year. On the 3rd of Tammuz 5754 (June 12, 1994), Rabbi Menachem Mendel Schneerson, the Rebbe (spiritual leader) of the Chabad-Lubavitch movement, passed away at 92 years of age.
His passing was a monumental loss for the Jewish people. Living in the post-Holocaust generation, he breathed vitality into Jewish life. He encouraged Jewish people to embrace their faith and non-Jewish people to adhere to the Seven Nohaide Laws for a better society.
He demanded more of his followers (“Chassidim”). In his first sermon, the Rebbe spoke about collective responsibility and called upon his followers to become leaders. He sent off the best and brightest to guide Jewish communities around the United States and the globe. By 1994, there were 1,200 Chabad Rabbis and Rebbetzins (also known as Shluchim and Shluchos) serving worldwide.
When he passed, it wasn’t a given that the movement would continue. The Rebbe was a spiritual mentor to many, even a father figure to some. He shined the light when it felt dark and preached hope when it seemed like all was lost. His passing made it feel like Chabad could be lost.
One response to the crisis was from a group of Yeshiva boys who decided to produce a film that would confront our despair and
By Rabbi Yehuda Ceitlin
offer understanding – that was the film (The Faithful Shephard) that our class was given the opportunity to participate in.
Our class would portray a fictional class disrupted by a single student who had lost interest in his studies. This student arrives late, disregards coats, and distracts classmates during the lessons.
I was chosen to play the troublemaker, unsurprisingly to those who knew me. Before filming began, I went to a speech coach to help memorize and deliver the lines. Acting unruly was a daily practice of mine in school and didn’t require much rehearsing.
In the film, the teacher (played by Noam Wagner, today Dean of the Chabad Yeshiva Gedolah Lubavitch in Johannesburg, South
Africa) asked about my behavior. “What’s happening to you?” he asked. “I always knew you as a good student.”
“Everything is different now,” my character answered, pointing out that the Rebbe inspired me to become a better person. With his loss, I queried, “What difference does it make?”
The teacher went on to relate a parable, illustrating how faith should be a constant even in the absence of a guiding figure, and that every good deed and act of kindness has a world changing impact, especially during challenging times. The student is convinced to get serious about life and be self-driven even when the teacher will no longer be there.
Unlike my character, it has taken me several years to internalize that lesson. The Rebbe’s vision was not one of selfaggrandizement but one of empowerment. He emphasized believing in humanity, inspiring individuals, introducing ideas, and motivating their actualization.
Ultimately, it led me to receive rabbinic ordination in 2008 and become a Chabad rabbi in Tucson, Arizona. And I wasn’t alone. Today, 30 years since the Rebbe’s passing, there are 5,900 Rabbis and Rebbetzins serving Jewish communities around the world.
Today, even youngsters born after the Rebbe’s passing, are still committed to his mission. One such person is my youngest brother, Rabbi Shlomy Ceitlin, who together with his wife Batya will establish the newest Chabad Jewish Center in Surprise, Arizona. Indeed, Chabad’s global growth should not be a surprise anymore.
If you experience or witness antisemitism or an incident that might be a hate crime, don’t hesitate to report it.
That message was repeated over and over at a United Against Hate event that drew about 150 people to the Tucson Jewish Community Center on June 18.
The U.S. Attorney’s Office, the FBI, and the Tucson Police Department presented the June 18 program, the first in Tucson, with Jewish Philanthropies of Southern Arizona and the Tucson J as sponsors.
The event featured more than a dozen panelists and speakers from federal and local law enforcement and the local Jewish community.
Many reminded audience members to call 911 to report a crime in progress or immediately after. Another option is reporting it to the Community Security Initiative (tinyurl.com/ TucsonIncidentReporting)
Ben Goldberg, Assistant U.S. Attorney in the Phoenix office, emphasized that people do not need to determine whether or not an incident is a hate crime to report it. Either way, the information is important.
If prosecutors can show that an individual has a history of hate incidents, they can build a stronger case if that individual is later charged with a hate crime, he explained.
The Department of Justice defines a hate incident as any hostile expression that may be motivated by another person’s race, color, disability, religion, national origin, sexual orientation, or gender.
Hate crimes involve bias coupled with threats, intimidation, injury, or discrimination in housing, education, voting, and employment, among other things. Almost 75% of the FBI’s hate crime
By Phyllis Braun
cases are motivated by race or religion.
“We don’t have a law enforcement solution to every incident which causes fear and trauma,” said Gary M. Restaino, U.S. Attorney, District of Arizona, highlighting the need to work collectively on other solutions such as education, civic engagement, and civil dialogue.
But prosecution and civil litigation are key tools in protecting the vulnerable, Restaino said. He outlined several hate crime cases his office has worked on, including a man charged with burning two churches in Douglas and another charged with transporting firearms with intent to commit a hate crime directed at African Americans, Jews, and Muslims.
Both Goldberg and Restaino stressed that the June 18 program was not meant to be a one-time event, but the beginning of ongoing community dialogue.
TPD Chief Chad Kasmar said the United Against Hate event was partly prompted by Restaino telling him TPD has been underreporting hate crimes, with less than 50 reported out of TPD’s almost 200,000 calls for service last year. Pima County Sheriff Chris Nanos said his department also lagged in reporting hate crimes.
Reporting also helps track trends.
Oct. 7, when Hamas attacked Israel and sparked a war now in its eighth month, antisemitic incidents in the United States have skyrocketed, said Jolie Brislin, AntiDefamation League Regional Director for Nevada and Arizona
In Tucson, antisemitic incidents increased 118%. On college campuses across the country, there’s been a 900% increase in antisemitic activity.
Brislin was part of a panel focused on problems local Jewish community leaders have been seeing and how to encourage reporting to law enforcement. Lori Price, a section chief and assistant U.S. attorney, moderated the discussions, which included answers to questions gathered from the audience.
A question about bias among law enforcement personnel prompted Lori Shepherd, executive director of the Tucson Jewish Museum and Holocaust Center, to discuss TPD’s participation in the What You Do Matters program.
Police cadets learn about the Holocaust as part of their diversity training, she said, and their last day of training before
graduating from the police academy culminates in a tour of the museum.
“Those officers are very engaged. They deeply want to connect with the community they serve,” she said.
Countering the focus on hate, Rabbi Yehuda Ceitlin of Chabad Tucson said that despite his Jewish appearance, he has not been harassed in Tucson, and his family receives much positive attention when they are out and about. “There’s a lot of love,” he said.
Todd Rockoff, president and CEO of the Tucson J, advised the audience to be proud of their Jewish identities and find new ways to be involved in communal life, “because the very vocal minority is dictating the way we feel about the world.”
Just as we have a responsibility to report hate incidents, he said, “we also have a responsibility to show up and to look forward with great hope, as we always have, to a resilient and better tomorrow than the today we’re living in now.”
Read the full article on azjewishpost.com
By Benjamin Weiss
After the death of her parents and losing her job in the financial services industry, Barbara Shaw moved to Tucson, Arizona, and sought to deepen her spirituality and connection to G-d.
Baptized as a Catholic by her birth mother when she was 12 days old, Shaw participated in a Christian church after her father remarried, until the family decided to leave the church. Since then, Shaw has been independently studying the Bible and attending Masses.
In her quest for spiritual growth, Shaw reached out to Chabad Tucson, requesting a copy of the Jewish Art Calendar and asking to be added to their email list to learn more about Judaism. Shaw then heard about an adult education course titled, “Advice for Life: The Lubavitcher Rebbe’s Guidance for Leading a More Purposeful Life.”
Created by the Rohr Jewish Learning Institute, it focused on the practical wisdom of the Rebbe, Rabbi Menachem Mendel Schneerson, of blessed memory, on health, work, family, fulfillment, struggle, and inner peace. The course, presented by Rabbi Yehuda Ceitlin of Chabad Tucson, resonated deeply with Shaw.
“In the Advice for Life classes, I learned how the Rebbe applied Jewish values to everyday life challenges, re-envsioning them as opportunities to rise above adversity and develop inner strength,” Shaw shared.
“His legacy lives on for all aspects of life: work, family, body, spirit: Those who apply his teaching can find meaning at work that extends beyond a paycheck; Family bliss can be acquired through home-based Mitzvah campaigns, when G-d is your Divine Partner; Maintaining a healthy mind and body creates a container for G-d’s blessings; We reach spiritual heights of
well-being with the light of mitzvot that are carried in the heart.”
Reflecting on her spiritual journey, Shaw expressed gratitude for her expanding religious education and found community support during times of personal transformation. “I am so glad to also include Chabad Tucson in my learning journey,” she said.
Gold Medal Recipient
Tuesday, July 9, 2024 marks the 30th anniversary since the passing of the Rebbe, on 3 Tammuz, 5754 (1994). The Rebbe was a global Jewish leader who engineered the
post-Holocaust revival of Jewish life, his influence reaching the highest echelons of society.
The Rebbe was born in April 1902 in Mykolaiv, Ukraine. He settled in Brooklyn, New York, after having miraculously escaped the Nazi onslaught during the Second World War.
He sent emissaries around the world, envisioning and building a network of Chabad social and educational institutions. One is Chabad Tucson, established in 1984 and directed by Rabbi Yossie and Chanie Shemtov. Chabad in Southern Arizona has since grown to 6 Chabad centers and the
Lamplighter Chabad Day School.
At the same time, the Rebbe devoted countless hours to fostering relationships with tens of thousands of individual petitioners from all walks of life, guiding them with his sage advice through their personal trials and tribulations. Some known names among them were Ronald Reagan, Robert F. Kennedy, Yitzchak Rabin, Menachem Begin, Elie Wiesel, and Bob Dylan.
He spoke out about and was active in large public issues like public school education, charity for employees’ distribution, Jihadism, large families, moral education, the energy crisis, a universal moral code for all, creating the Food Stamp/WIC system for America’s underprivileged, the responsibility of government, Cold War realpolitik, and much more.
The Rebbe, considered the most influential rabbi in modern history, is the only rabbi to receive the Congressional Gold Medal and to have a national day (Education and Sharing Day) appropriated to him every year on his Hebrew birth date of the 11th of Nissan.
Remarkably, in the 30 years since the Rebbe’s passing, and as more and more people are drawn to his teachings, his influence has only grown.
The number of emissary couples today stands at close to 6,000, while the library of his published works has grown tenfold since 1994. In addition, today there are scores of scholars mining the Rebbe’s teachings to present their wisdom and depth in new languages and formats.
Some notable recent efforts include Engaging the Essence, by Rabbi Dr. Yosef
Bronstein, and Letters for Life, by Levi Shmotkin, which sifts through thousands of the Rebbe’s correspondences pertaining to emotional wellness to present practical tools to tackle life’s challenges.
The Ohel, the Rebbe’s resting place in Queens, sees visitors at all hours of the day and night. New York City Mayor Eric Adams, who isn’t Jewish, is a frequent visitor. “It doesn’t matter what faith you are—believing in the power of blessing is not connected to any particular group, it’s connected to the greatest race alive, the human race,” he said in the past.
And new, life-changing personal connections continue to be made.
Dr. Murray E. Fox first learned about the Rebbe in 1992 and has been learning his teachings ever since. Working at the time as an obstetrician-gynecologist (OB-GYN) in Plano, Texas, he began studying Torah and the Rebbe’s teachings with Chabad rabbis there.
A book that gave him a broader understanding of the Rebbe’s outlook was the 1995 bestseller, “Toward a Meaningful Life: The Wisdom of the Rebbe Menachem Mendel Schneerson.” Dr. Fox says it helped him “develop a much greater understanding of what it means to be a Jew.”
Since moving to Tucson, he has been regularly studying Tanya, the foundational book of Chabad’s Chassidic philosophy, with Rabbi Yossie Shemtov. He, too, has participated in the course “Advice for Life.”
“The Rebbe’s ability to interpret and explain the Torah in particular and daily life in general in a way that is understandable to all regardless of background makes learning exciting and meaningful,” he says. “This has given me the ability to integrate the Torah’s teaching into my daily life.”
1. “Toward a Meaningful Life: The Wisdom of the Rebbe” by Simon Jacobson
This book presents the Rebbe’s teachings in an accessible way, offering guidance on various aspects of life, including relationships, faith, and personal growth.
2. “Rebbe: The Life and Teachings of Menachem M. Schneerson, the Most Influential Rabbi in Modern History” by Joseph Telushkin
A comprehensive biography that explores the Rebbe’s life, his influence on Judaism and beyond, and his enduring legacy.
3. “My Rebbe” by Adin Even-Israel (Steinsaltz)
A personal reflection by one of the greatest Jewish scholars in the last generation, who shares his experiences and insights from his interactions with the Rebbe.
4. “Positivity Bias: Practical Wisdom for Positive Living Inspired by the Life and Teachings of the Lubavitcher Rebbe” by Mendel Kalmenson
Through stories, letters, anecdotes, and vignettes, the book tells how the Rebbe taught us to see ourselves, others, and the world.
5. “My Story” Volumes 1 and 2 by Jewish Educational Media
Inspirational true stories, complemented by family photos, documents, offer a glimpse into the Rebbe’s impact on diverse individuals.
6. “Social Vision: The Lubavitcher Rebbe’s Transformative Paradigm for the World” by Phillip Wexler
This book explores the Rebbe’s social ideas and activism relating to public education, criminal justice reform, women’s empowerment, and alternative energy.
By Donna L. Halper
I have always considered myself to be a feminist. And while I am not Orthodox, I am very Jewish-identified. And I have always had great respect for Chabad, even though we are just never going to agree on certain issues. And that is part of the story of my interaction with the Rebbe, may his memory be for a blessing.
When I lived and worked in New York City in the mid-1970s, I wrote to Rabbi Kasriel Kastel of the Lubavitch Youth Organization about an issue bothering me.
“I guess at times I wonder if there is a place for women in Chassidism except in the roles of wives and mothers—yes, I know women are encouraged to study and learn too, and some hold jobs as well
as raising countless children, but the emphasis still seems to be on the role of wife and mother.”
Rabbi Kastel told me to write a letter to the Rebbe. “The Rebbe always answers his mail,” he said.
Like the Rebbe’s late wife, I cannot have kids. I wrote to remark upon the emphasis Orthodox Judaism seems to place on women having many kids. I asked about women who are childless because it seemed to me that such women were stigmatized by Orthodoxy, with its emphasis on large families.
I was not rude in my letter, but I must admit, being in an occupation where I am
always working with celebrities, I did not expect a reply.
Surprisingly, I received a response.
The letter, I thought, had been lost over the years—there was a water main break in my neighborhood a while back, and I lost much of my rare memorabilia—but the compassion in his letter will never be forgotten.
Recently, it turned out that a copy of my 1977 letter still existed. Rabbi Kastel had retained a copy in his files, and Chabad. org sent me a copy of my letter. I tip my hat to them for coming up with something so important to me, something I thought I would never see again.
The Rebbe said that childless women are not to be marginalized, that they do have mitzvahs they can do, and in the eyes of G-d, those mitzvahs carry the same meaning as having kids (I had told him that I was a mentor, I teach, I’m a “Big Sister,” etc.).
I found the Rebbe very empathetic and cordial, even though he knew I was not a member of Chabad, nor even an Orthodox Jew. That he would take the time to respond so thoroughly (the letter was two and a half pages) touched me deeply.
I had long since come to terms with the fact that I could not have children. I know that many women long to have kids, but
not every woman does. Although I was at peace about my situation, it was still reassuring to hear from someone of the Rebbe’s stature that there is a role for every woman, whether a mother or not, in Judaism.
His advice was comforting—absolutely. But now, as I look at the parts of the letter, what impressed me then as now was how he cared about me, even though I wasn’t a Lubavitcher, even though I was not even Orthodox. He understood that I was seeking some guidance as to what mitzvot a childless woman is supposed to perform, and I thought that his response was both beautifully expressed and very, very compassionate.
I hope that women who are deeply saddened over not having kids will take the Rebbe’s words to heart, just as I did. Their situations may differ from mine, but in all cases, his advice was practical and encouraging. I appreciated it then, and I appreciate it now. He reinforced for me that G‑d knows what is in our hearts.
‑ Donna L. Halper, PhD is an associate professor of Communication and Media Studies at Lesley University, Cambridge, Massachusetts. She is the author of six books, most recently “Invisible Stars: A Social History of Women in American Broadcasting.” This article was originally published on Chabad.org
13th of Iyar, 5737 [May 1, 1977]
... With regard to your question about the woman’s role from the viewpoint of our religion, or, as you refer to it, ‘orthodox’ Judaism,
I must first point out that the division of Judaism into ‘orthodox, conservative, reform,’ etc. is a purely artificial one, for all Jews have one and the same Torah, given by the One and Same G‑d, though there are more observant Jews and less observant Jews. To tag on a ‘label’ does not, of course, change the reality.
As for the attitude of Judaism to the woman, it has also been frequently pointed out that those who think that the Torah places the woman in an inferior role to that of the man labor under a misconception, for it has no basis in truth. Man and woman are like the head and the heart in the physical body: both are equally vital, though each has entirely different functions, and only the normal functioning of both together ensure a healthy body. The same is true of the role of the man and woman in Jewish life, and, indeed, in any healthy human society.
It follows that the heart need not feel inferior to the brain, although in certain aspects, it depends on the brain, just as the brain need not feel inferior to the heart because, in certain respects, it depends on the latter. Similarly, in Jewish life, there are duties and functions which G‑d has allotted to the woman and those allotted to the man.
Where a person, for some reason, is unable to perform a certain Mitzva or some of his or her functions, there is a ruling in the Torah, the Torah of truth (so called because all its teachings are true), “the Merciful One excuses a person who is incapable of performing his, or her, duty.”
Indeed, G‑d who knows what is in the heart of everyone, and knowing that were the person able, he or she would have performed it, considers the thought in place of the deed.
Incidentally, it is noteworthy that of the various Divine names, it is the name rachamana (‘Merciful One’) that is used in the above ruling. This pointedly emphasizes that all G‑d’s precepts derive from His attribute of mercy and loving‑ kindness, which, like all Divine attributes, is infinite. It follows that where a person is precluded from performing a Mitzva by circumstances beyond his or her control is completely excused and exonerated.
Needless to say, one need not apologize for asking questions. On the contrary, since Jews are described in the Torah as a ‘wise and understanding people,’ it is desirable that questions which come within the realm of human understanding should also be understood and not left to faith alone, wherever this is possible. There is only one prerequisite, which goes back to the time when the Torah and Mitzvos were given at Sinai, namely that the Torah must be accepted on the basis of Naaseh (‘we will do’) first, and then v’nishma (‘we will understand’) ‑ meaning, that the performance of Mitzvos must not be made conditional on the understanding of their deeper significance, etc., nor must the vitality and enthusiasm of the performance be any the less.
... Much more could be said on the subject matter, but I trust the above will suffice. May G‑d, whose benevolent Providence extends to each and everyone individually, lead you on the path of Truth.
With blessing, M. Schneerson
Read the full letter: Chabad.org/887542
Alittle about yourself:
I was born in Pittsburgh, Pennsylvania (go Steelers!). We moved to Tucson when I was 3, and I was in the first preschool class at the new JCC on River Road. I earned a Bachelor of Fine Arts in Acting at the University of Arizona and joined AEPi. I’m now (remotely) pursuing a Master’s at the Zelikow School of Jewish Nonprofit Management at Hebrew Union College.
Moving to Tucson:
I left Tucson to pursue acting in New York and Los Angeles. After COVID, I pivoted to Jewish community service, a field I am passionate about. I’m now the Young Leadership Manager at Jewish Philanthropies of Southern Arizona.
Currently reading/learning: “Israel: A Simple Guide to the Most Misunderstood Country on Earth” by Noa Tishby and “Relational Judaism: Using the Power of Relationships to Transform the Jewish Community” by Dr. Ron Wolfson.
Favorite Mitzvah/holiday:
I’ve always loved Passover. The retelling of the Passover story is so important for the Jewish people and one of the reasons, I believe, we have endured and survived for so long as a people.
Cherished Jewish memory:
Shabbat at Camp Charles Pearlstein (now Camp Stein) in Prescott, Arizona. It was such a special place. I made lifelong friends and created lasting memories. Shabbat was always a time of peace, learning, and togetherness.
Jewish app on phone: Does El Al count?
Go-to Yiddish or Hebrew word: “Oy gevalt!” (Yiddish for “oh no!”)
By Benjamin Weiss Weiss
Historical Jewish figure: Moshe Dayan, Israel’s Defense Minister during the Six Day War and Yom Kippur War. His bravery and leadership exemplify
what it means to be a strong Jew in the modern world.
October 7:
October 7 has altered my outlook on life, work, family, Israel, and Judaism. I feel so much more pride in my Jewishness and I now wear a Magen David every day. I recently went on a volunteer mission to Israel, and it was an incredible experience.
Define Chabad:
Learning, family, and togetherness.
Define Tzedakah:
The giving of time and resources to those that are less fortunate and the betterment of the community.
Define Happiness:
A feeling you get when you feel peaceful, balanced, loved, and grateful to be alive.
Hobbies:
Hiking, podcasts, fantasy football, working out, and spending time with friends and family.
Comfort food:
My mom’s noodle kugel
Kvetch:
You’re in a theatre… put your phone on vibrate!
Kvell / nachas:
My friend from undergrad just performed at the Tony Awards! It’s amazing to see him getting the recognition he deserves.
Your claim to fame:
I was in a national Buick commercial with Max Greenfield and an episode of “Maron” with comedy legend Marc Maron – two iconic Jews!
Apersonal wish:
That we treat strangers as Judaism teaches us - to welcome and serve them, so they feel connected to somebody in the community.
This is our family’s go-to blueberry cake. My mother, Rebbetzin Chanie Shemtov, has been making it for years—typically for special occasions or just as a random Shabbos morning treat. We’ve never grown tired of eating it, often going back for a second piece. It’s perfect for satisfying a sweet tooth and enjoying the crumble cake experience.
INGREDIENTS:
Base:
- 2 cups flour
- 1 stick margarine
- 1 cup sugar
- 2 eggs
- 2 tsp baking powder
- Pinch of salt
- 2.5 tsp vanilla
Filling:
- 1 can blueberry pie filling
Crumb Topping:
- 1/2 cup sugar
- 1/2 cup flour
- 1/2 stick margarine
- Sprinkle of cinnamon
INSTRUCTIONS:
1. Mix the base ingredients together in a mixer, then press the mixture into a 9x13 pan.
2. Spread the can of blueberry pie filling on top of the base, leaving a one-inch “crust.”
3. Combine the crumb topping ingredients with a pastry blender or pulse them in a food processor. Sprinkle the mixture on top of the filling.
4. Bake at 350°F for 35-40 minutes (until golden brown).
By Feigie Ceitlin
* The blessing: Mezonot
Baruch atah A-donay, Elo-heinu Melech Ha’Olam borei minei mezonot.
Blessed are you L-rd our G-d, King of the
Universe, Who creates various kinds of sustenance.
B’tayavon!
— Rebbetzin Feigie Ceitlin is the program director of Chabad Tucson and head of school of Lamplighter Chabad Day School.
Some view time as a merciless force that forever marches forward, leaving our lives in its wake. Like a conveyor belt that never stops, every moment moves us closer to our end. This understanding of time, can be deeply unsettling. In the words of the poet William Carlos Williams: “Time is a storm in which we are all lost.”
But is this the only way to view time—as a rapidly dwindling and limited resource that we must hoard or frivolously spend before it’s all gone? Or might there be another way to view time—one that doesn’t necessarily lead to feelings of scarcity, urgency, and anxiety?
Whereas the English word moment comes from the Latin word momentum, implying the relentless march of time, the Hebrew version of the same word, rega, stems from the word rah’gua, a state of calm or rest.
It’s not that in Judaism time stops—time doesn’t stop for anyone—instead, time itself consists of a sequence of stops. In other words, you are not on the conveyor belt of time; rather, the conveyor belt is passing before you, delivering new moments in rapid succession for you to enter and inhabit. This is suggested in the Biblical phrase for the process of aging, ba bayamim, which literally means entering one’s days.
Rashi suggests that the root of the word r’g’a (moment) means to be folded like an accordion. Time is thereby comprised of a sequence of moments tightly packed together. We can choose to unfold these moments, seeing each one for the unique opportunity it represents; or we can leave time folded up, allowing the unrepeatable moments to pass by unnoticed and unappreciated. This is our choice to make.
The 6th Chabad Rebbe, Rabbi Yosef
By Mendel Kalmenson and Zalman Abraham
Yitzchak Schneersohn, wrote: “Whether time is long or short is completely up to us. Sometimes many hours can pass in moments, and other times a few hours can seem like a very long time.”
This empowering approach to time focuses our attention on the crystalline present rather than on the blur of time’s passage, and it is expressed in the many Biblical words that refer to time.
For instance, the word eit—the most common Biblical reference to time—is
related to the word atah, now; not a movement or progression, but a particular point and “stop” in time.
The word zman, the Hebrew word for time, is related to the word hazmanah— an invitation. Time itself is a kind of invitation, with each moment calling out to us, inviting us to take advantage of the opportunity it represents.
Similarly, the word shaah, an hour, also means to turn towards or to pay attention to something, as in G‑d shaah—paid
attention to Abel and his gift.
This view of time as a series of distinct moments rather than an uninterrupted current or passage is based on Judaism’s perspective on existence itself.
Judaism does not view creation as a one‑off episode that, once put in motion, continues to exist on its own. Rather, creation is a miraculous event that requires constant renewal in order to continue to exist. This is alluded to in our daily prayers, where in the blessing preceding the Shema, we say: “Who, in His goodness, renews the works of creation every day, constantly.”
Why does creation require constant renewal? This is because, unlike a craftsman, who merely fashions an item out of existing materials—materials that existed before his interference with them and continue to exist after he finishes reshaping them—the act of creation entails bringing matter into existence ex nihilo, generating something from absolutely nothing.
Philosophically speaking, the necessity of a creative force itself indicates that the natural state of existence is a state of nothingness, and like everything that runs contrary to its natural state, creation thus requires a constant and active force to renew it at every moment. For if the creative force would stop creating for even one moment, all of creation would immediately revert to its natural state of nothingness.
From this perspective, as similar as every moment looks to the one that preceded it, it is not part of a continuum at all. Rather, each moment is an entirely new reality that is being created anew. And because, as the Talmud teaches, “G‑d doesn’t create anything without purpose,” every
one-off continues This in say: works of that them entails
moment has its own unique objective and opportunity that never existed before and will never be available again.
It is therefore our task, as messengers of G-d in this world, to bring that purpose to fruition by utilizing the present moment to fulfill its raison d’être.
This cinematic view of time as a sequence of stills that play out one after the other changes the way we ought to utilize our time.
The Zohar interprets the verse, Abraham was old, coming with days to mean that “Abraham brought all of his days with him.” According to this view of time, days are “collectibles,” each with its own distinct calling and value. Abraham’s success in distinguishing all of his days derived from his ability to fully enter into the unique potential of every moment.
To quote Hayom Yom: “Time must be guarded... Every bit of time, every day that passes, is not just a day but a life’s concern…”
Judaism teaches that every person is given an allotted number of days to live. Our task is to optimize them by constantly asking ourselves, “What does G-d want from me at this moment?”
Ultimately, there are two ways to experience time. One can either be completely preoccupied with the past or the future, without paying attention to the
present moment; or he can live completely in the present moment as if nothing else exists. Living in the past or future is often regret- or anxiety-inducing, as the rebuke in Deuteronomy describes, In the morning you shall say, “If only it were evening!” And in the evening you shall say, “If only it
the future by temporarily disconnecting from reality and choosing not to think about it. It’s not a glorified state of mindlessness. It is the conscientious practice of mindfulness. To live in the moment is to be eminently aware of and connected to the Divine energy and purpose unique to each moment.
This idea is beautifully expressed by Rabbi Schneur Zalman of Liadi in the Tanya: “Every moment brings with it a new and unique lifeforce emanating from the spiritual cosmos, leaving the energy of the previous moment to return to its source and carry up with it all of the good deeds and Torah study that were accomplished in it.”
By shifting our mindset from thinking about how quickly time is running out and focusing instead on the sui generis opportunity embedded within each moment, we discover that we are not helpless victims drowning in the raging rapids of a fleeting life; rather, we are sacred musicians playing the song of our soul on the Divine accordion of time.
were morning!” Living in the moment, on the other hand, as the Hebrew word rega suggests, is grounding and calming.
In the Jewish view, living in the moment is not just a way to free ourselves from the regrets of the past or from worries about
The Big Idea: In Jewish thought, a life is not measured by jubilees, decades, years, months, or even days, but by how deeply and fully each moment is utilized.
—An excerpt from People of the Word, by Mendel Kalmenson and Zalman Abraham, exploring 50 key Hebrew words that have been mistranslated and misunderstood for centuries.
The fast of the 17th of the Hebrew month of Tammuz, known as Shivah Asar B’Tammuz, is the start of a three-week mourning period for the destruction of Jerusalem and the two Holy Temples.
The fast, on Tuesday, July 23, 2024, actually commemorates five tragic events that occurred on this date:
1. Moses broke the tablets when he saw the Jewish people worshipping the Golden Calf.
2. During the Babylonian siege of Jerusalem, the Jews were forced to cease offering the daily sacrifices due to the lack of sheep.
3. Apostomos burned the holy Torah.
4. An idol was placed in the Holy Temple.
5. The walls of Jerusalem were breached by the Romans, in 69 CE, after a lengthy siege. (Three weeks later, after the Jews put up a valiant struggle, the Romans destroyed the second Holy Temple on the 9th of Av.)
6. The Jerusalem Talmud maintains that this is also the date when the Babylonians breached the walls of Jerusalem on their way to destroying the first Temple.
Practically speaking:
Healthy adults—bar- or bat-mitzvah age and older—abstain from eating or drinking between dawn and nightfall. In Tucson, the fast begins 4:04 AM and ends at 7:55 PM.
Pregnant and nursing women may not have to fast. Someone who is ill should consult with a rabbi. Even those exempt from fasting, such as ill people or children, shouldn’t indulge in delicacies or sweets.
fast begins and eat, provided that prior to going to sleep one had in mind to do so.
During the morning prayers we recite selichot (penitential prayers), printed in the back of the prayerbook. The “long Avinu Malkeinu” is recited during the morning and afternoon prayers.
32:11–14 and 34:1–10, which discusses the aftermath of the Golden Calf incident, how Moses successfully interceded on the Israelites’ behalf and attained forgiveness for their sin. After the afternoon Torah reading, the special fast-day haftarah, Isaiah 55:6–56:8, is read.
During the Amidah prayer of the afternoon service (Mincha), those who are fasting add the paragraph Aneinu in the Shema Koleinu blessing. (It is also added in the cantor’s repetition of the Amidah in both the morning and afternoon services, as its own blessing between the blessings of Re’eh and Refa’einu.) Additionally, the priestly blessing is also added in the repetition of the Amidah in the afternoon service.
Abstaining from food and drink is the external element of a fast day. On a deeper level, a fast day is an auspicious day, a day when G-d is accessible, waiting for us to repent.
The sages explain: “Every generation for which the Temple is not rebuilt, it is as though the Temple was destroyed for that generation.” A fast day is not only a sad day, but an opportune day. It’s a day when we are empowered to fix the cause of that destruction, so that our long exile will be ended and we will find ourselves living in messianic times; may that be very soon.
It is permitted to wake up early before the
The Torah is read during the morning and afternoon prayers. The reading—the same for both morning and afternoon—is Exodus
Learn with Rabbi Yehuda Ceitlin and enjoy lunch from Mae's Kosher Kitchen Open to members of the wider community
Order lunch by Thursday morning: www.tinyurl.com/maeskosherkitchen For more information, email: nlevy@handmaker.org
By Seymour Brody
“Give me your tired, your poor, your huddled masses...” is a short poem excerpted from Emma Lazarus’s sonnet “The New Colossus.” It expresses her belief in the United States as a safe haven for Europe’s masses yearning to breathe the fresh air of democracy.
The poem, written in 1883, is engraved on a memorial plaque that was affixed to the pedestal of the Statue of Liberty in 1903 and remains there to this day.
Lazarus was born on July 22, 1849, in New York City. She was the daughter of Esther and Nathan Lazarus, Sephardic Jews who were wealthy and devoted to their family. She was educated by private tutors, and in 1867, while still in her teens, she published a volume of poems titled Poems and Translations.
She continued writing poems and essays into her young adulthood that attracted the attention of noted poet and essayist Ralph Waldo Emerson. He invited her to spend a week at his home in Concord, Massachusetts. They had a life-long correspondence. She also corresponded with poet Henry Wadsworth Longfellow.
While Lazarus had a thorough knowledge of Jewish history and literature, she avoided writing about Jewish themes. When her book Poems and Ballads of Heinrich Heine was published, she never mentioned that Heine was born a Jew (though later converted to Lutheranism). She saw him simply as a gifted German.
However, she became more than a pleasing literateur after she read George Eliot’s
novel Daniel Deronda, which brought attention to the ugliness of antisemitism in the world and called (through its protagonists) for the establishment of a Jewish Homeland in Palestine. Lazarus’s concerns about what was happening to the Jews in the world were amplified by the Russian pogroms of 1881-82.
From that point on, Lazarus started translating the works of Jewish poets. She wrote essays and commentaries attacking and responding to the antisemites of the day. Her writing transitioned to become a political force, calling attention to the plight of immigrants and Jews.
She became especially interested in the plight of the Russian Jews she encountered on New York’s Randalls and Wards Islands, where they landed from overseas, and where she did volunteer work. In her writings, Lazarus set forth her ideas and plans for the rebirth of Jewish life through a cultural revival in the United States and the Holy Land.
After gaining acclaim in Europe for her work, she returned to New York City in 1887, where she fell ill and passed away at the age of 38. She was buried in Beth Olam Cemetery in Cypress Hills, Brooklyn. She is remembered for her advocacy for immigrants, her support for the Jewish community, and her impactful poems and essays.
- Originally published in Jewish Heroes & Heroines of America: 150 True Stories of American Jewish Heroism (Frederick Fell Publishers, Inc.)
By Mordechai Schmutter By Schmutter
-When you enter an elevator, you must immediately turn around and face the door. This is non-negotiable.
-If an elevator has doors on either side, you have to guess which way to face. Or everyone can just stand sideways.
-If everyone unanimously chooses not to face the door, that’s fine, as long as they’re all looking in the same direction. Never, under any circumstances, should people be facing random directions in a crowded elevator, unless you are an awkwardly confrontational weirdo.
-The buttons in an elevator are in numerical order. You don’t have to take ten minutes to pick one.
-The only exceptions are the buttons that say random letters, like L, LL, UL, B, M, M2, R, PB, UB, and LR. Those are just there to confuse you. They are all actually the same floor.
- In the old days, there was something called an elevator operator, whose job was to get you to your floor, tell you what “Upper Basement” meant, and initiate small talk. (“What’s the weather like? I have no windows.”) This was before elevators had buttons, so you needed a professional who would know how to stop the elevator without buttons - like with a lever, or a can opener. (“NOW! Okay, we missed it. We’re going to have to come back.”)
-If there are a lot of people and you’re the one near the buttons, you’re the Button Master. No one will thank you, though. It’s not like the days of elevator operators. And you don’t get to make suggestions, either. (Like, “I hear the basement’s nice.”)
-When the Button Master leaves or is assassinated, the person standing next to him or her assumes the role.
-If you get to the elevator and someone has already pushed the button to summon it, you should push the button too, in case he didn’t do it right the first time. If the elevator knows that more people are waiting, it comes faster. It starts skipping stops to get to you.
-Let people off before you get on. Unless they’re facing away from the door and have no idea you’re standing there.
-Walking into a crowded elevator is awkward because everyone is six inches away, facing you. It’s like a little surprise
party when the doors open, because you have no idea who’s going to be there. (“Hey, it’s all the neighbors! And my mother-inlaw!”) Maybe give everyone party hats and have them yell, “Surprise!” every time the doors open.
-This isn’t the subway. Don’t fall asleep and miss your stop.
-Talking in an elevator is okay -- and even recommended -- because it distracts you from the fact that you’ve put your life and your kids’ lives in a box with one exit and no windows and you have absolutely no
idea how it works. You guess ropes are probably involved.
-If you need a conversation topic, talk about the weather. An elevator is a great place to talk about the weather because you can say whatever you want, and there are no windows, so no one’s gonna argue. You can say, “It’s snowing outside,” and they’ll go, “Really?” And you’ll go, “Yup! In July!” And you know what? Who cares if you’re wrong? You’re never gonna see these people again. But for those two minutes, you’ll be the maven. You’ll have steered the conversation. And if you do run into these people again on future elevator rides, there’s your second conversation.
-Some safe topics to talk about are things that everyone can agree on, like how you are looking forward to the weekend. Nonsafe topics are divisive issues that might lead to arguments in an enclosed space that may be stuck at any moment and leave you with strangers for hours that you now have to hash things out with - like politics, or whether or not the baby that just got on is cute.
-If you don’t like awkward elevator conversations, the entire medical community suggests that you take the stairs instead.
-The “weight capacity” is just there for decoration. Don’t think about it too much, especially on a crowded elevator. It’s definitely not an approved topic of conversation.
-If the elevator stops, don’t panic. It’s not like there’s anywhere to run. Also, don’t suddenly read the “weight capacity” out loud and start pointing fingers.
-The good news about the elevator stopping is that by the time you get off, you can tell the people you’re with, “Well, it was snowing when we got on yesterday.”
1. Where is the Temple Mount located?
A. Shechem
B. Jerusalem
C. Hebron
D. Temple University
2. What was located on the Temple Mount?
A. The Tabernacle
B. The First Holy Temple
C. The Second Holy Temple
D. The First and Second Holy Temples
3. Who purchased the Temple Mount?
A. Jacob
B. Moses
C. Joshua
D. David
4. Who was the mountain bought from?
A. Ephron, the Hittite
B. Aravnah, the Jebusite
C. Ishmael, son of Abraham
D. King Hiram of Tyre
5. Who expanded the Temple Mount and built up its sides?
A. King David
B. King Solomon
By Menachem Posner
6. How does the Torah refer to the Temple Mount?
A. Mount Sinai
B. Mount Moriah
C. Mount Tabor
D. Mount Kodesh
7. Where is the Kotel, the last remnant of the Temple?
A. The Temple Mount’s northern flank
B. The Temple Mount’s southern flank
C. The Temple Mount’s western flank
D. The Temple Mount’s eastern flank
8. Was the Sanhedrin (High Court) located on the Temple Mount?
A. Yes, in the “hewn court”
B. No, they were on Mount Scopus
C. Only during the First Temple Period
D. It depends if you are Sephardic or Ashkenazic
9. How big was the (pre-Herod) Temple Mount?
A. 500 cubits x 500 cubits
B. 1000 cubits x 400 cubits
C. It defies measurement
D. From the earth to the heaven and back
10. True or false: There is a small synagogue on the Temple Mount True False
Monday, September 30, 2024
7:00 PM
Tucson JCC