Jewish Action - Summer 2018

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WHAT DOES SUCCESS LOOKS LIKE AT

LANDER COLLEGE FOR MEN? Students like Josh Goldmeier, LCM’s 2018 valedictorian, tell us that success is being able to delve into computer science, literature, history and philosophy, spend hours of daily study in the beis medresh and earn an internship at a leading hi-tech company—excellent preparation for his future career in artificial intelligence. “Being able to build a meaningful relationship with the faculty at Lander College played

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a major role in my success there.”

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Josh Goldmeier | Valedictorian, 2018 Major: Computer Science Internship: Python Developer at Sefaria Current: Studying Data Science at Israel Tech Challenge, Tel Aviv

CONTACT RABBI BARRY NATHAN 718.820.0400 ext. 5019 barry.nathan@touro.edu 75-31 150 St., Kew Gardens Hills, NY Touro is an equal opportunity institution. For Touro’s complete Non-Discrimination Statement, please visit www.touro.edu.

INSIDE

Summer 2018/5778 | Vol. 78, No. 4

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FEATURES

16 18 22 40 44

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RABBI’S DIARY What’s in Your Anti-Cremation Toolkit?

By Akiva Males IN RETROSPECT Paving the Way for Women’s Leadership: The OU Women’s Branch COVER STORY: The “How-To” Issue LITURGY Sephardic Kinot: Exploring Moroccan Tradition

By Barbara Benssousan PERSONAL HISTORY Time to Sing a New Song: Thoughts One Year After a Breast Cancer Diagnosis

By Toby Klein Greenwald RELIGION Whose Museum of the Bible Is It?

By Sarah Rindner

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ISRAEL The New Chareidim

By Yocheved Lavon Innovation Comes to Beitar

By Yonoson Rosenblum

DEPARTMENTS

02 06 10 14 72 76

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LETTERS PRESIDENT’S MESSAGE A Community in Search of a Culture

By Moishe Bane FROM THE DESK OF ALLEN I. FAGIN Do We Have the Time and Energy to Lead a Torah Life?

CHAIRMAN’S MESSAGE

By Gerald M. Schreck JUST BETWEEN US Does the Shidduch System Need an Upgrade?

By Channah Cohen THE CHEF’S TABLE Kid-Friendly Summer Meals

By Norene Gilletz

80 84 97 106 108 110 112

LEGAL-EASE What’s the Truth about . . .

Joseph’s “Amazing Technicolor Dreamcoat”?

By Ari Z. Zivotofsky INSIDE THE OU INSIDE PHILANTHROPY BOOKS Search Engine: Finding Meaning in Jewish Texts

By Gil Student Reviewed by Aryeh Lebowitz Family Friendly Mediterranean-Style Cooking

By Arnold Slyper Reviewed by Shira Isenberg Reviews in Brief

By Gil Student LASTING IMPRESSIONS Pulling the Plug: Life Without Internet

By Bayla Sheva Brenner

Cover: Andrés Moncayo

Jewish Action seeks to provide a forum for a diversity of legitimate opinions within the spectrum of Orthodox Judaism.

Therefore, opinions expressed do not necessarily reflect the policy or opinion of the Orthodox Union.

Jewish Action is published by the Orthodox Union • 11 Broadway, New York, NY 10004 212.563.4000. Printed Quarterly—Winter, Spring, Summer, Fall, plus Special Passover issue. ISSN No. 0447-7049. Subscription: $16.00 per year; Canadian, $20.00; Overseas, $60.00. Periodical's postage paid at New York, NY, and additional offices. POSTMASTER: Send address changes to Jewish Action, 11 Broadway, New York, NY 10004.

Summer 5778/2018 JEWISH ACTION

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LETTERS

PRAISE FOR JA I had the foresight to take the spring [2018] issue with me as I traveled to Chicago for the Sedarim. As I turned the pages, I found article after article that held my attention, informed, educated and stimulated me. I was especially taken with the article by Ruchama Feuerman regarding her father-in-law's service in the US Air Force in the 1950s (“A Chaplain’s Tale During the Korean War”). Your articles on the Rav, especially the personal piece by Rabbi Seth Mandel (“Observing the Rav”), gave me a sense of who the Rav really was.

I commend Jewish Action for its high quality and look forward to reading it in the future.

David L. Yavner Providence, Rhode Island RAISING SPIRITUALLY RESILIENT CHILDREN Your issue on becoming a successful parent (Shira Smiles, “Raising Spiritually Resilient Children” [spring 2018]) was most informative. But as Gerald Schreck rightly sums up in his Chairman’s Message, we need siyata d’Shmaya to raise “religiously resilient” children. So how does one explain the same parents raising both a Yaakov and an Eisav? Can any parent take the blame for a child going “off the derech”? By the same token, can a parent rightly take credit for raising “religiously resilient” children?

Heshy Nagel Monsey, New York

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Shira Smiles Responds The question is completely on target.

Rav Mattisyahu Salomon is quoted in the book With Cords of Love (by Rabbi Ezriel Tauber [New Jersey, 2016]) as underscoring this exact point. No parent can take credit or blame for the outcome of their children; there is a larger siyata d’Shmaya at work. Rabbi Gamliel Rabinowitz, in an essay relating to the four sons at the Seder, echoes this point. He notes that this is one level of explanation of the phrase in the Hagaddah, “Va’eten l’Yitzchak et Yaakov v’et Eisav.” Yitzchak was “given” these children as part of his avodat Hashem. When a parent has a child who does not follow in the way he was raised, he should use this opportunity to come closer to Hashem through tefillah and emulating Hashem’s ways of compassion and chesed.

Mordecai D. Katz

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Can any parent take the blame for a child going “off the derech”? By the same token, can a parent rightly take credit for raising “religiously resilient” children?

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WE WANT TO HEAR FROM YOU! To send a letter to Jewish Action, e-mail ja@ou.org.

Letters to the editor should be succinct and concern recently published JA articles.

All letters must be signed and must include the writer’s full name and address (for office use only). We generally do not consider anonymous letters. Letters selected for publication may be edited for space and/or clarity.

...Utter starvation, absolute helplessness, humiliation and utter abandonment of European Jewry are put aside as a mere inconvenient construct.

REVISITING THE WARSAW GHETTO UPRISING When reading “Remembering the Spiritual Heroes of the Warsaw Ghetto Uprising” in the most recent issue, I was disappointed that the article failed to mention the brave Jew and his fighters who really started the uprising weeks before the events of what we have come to call the Warsaw Ghetto Uprising. The history must be corrected.

Pawel Frenkel, a leader in the Jewish Military Movement, led the main uprising at Muranowski Square, but never received honor or credit. Several years ago I attended a sad and small memorial in his honor, held in front of a small plaque on a building near the Nozyk Synagogue [the only surviving prewar shul in Warsaw, Poland].

Frenkel received weapons from the Polish Underground.

He was a member of Betar, which was at odds with members of the Social Zionist groups. His story has been ignored, and some students of history opine that his story has been intentionally suppressed by Labor Party members.

Dr. Loren Greenberg Los Angeles, California

Senior Attorney Position Seeking a senior attorney to join Oorah's legal team.

The qualified individual should have a minimum of 6 years’ experience at a regionally or nationally recognized law firm or in-house corporate legal department and a passion to help Klal Yisroel.

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Email resume to hr @oorah.org

The concept of the Amud Aish Museum in Brooklyn, New York is truly noble. An alternative to Holocaust exhibits stressing the annihilation of European Jewry is welcome and brilliant.

At the same time I find it disturbing. The brutal terror, utter starvation, absolute helplessness, humiliation and utter abandonment of European Jewry are put aside as a mere inconvenient construct.

The article about the museum made me wonder about having a Seder without choking on maror before eating a meal of thanksgiving. Bitterness must be tasted to be understood.

Reflecting on my upbringing in the shadow of the postwar era, I knew two kinds of kids: those who grew up in an atmosphere of deafening silence, and those whose parents screamed in their sleep. For my parents and their generation, the holiest of experiences was a natural death in the presence of loving family, and a respectful burial. I thank God I could do for my parents what they could not do for theirs.

I wish this could be conveyed to a generation that doesn’t understand the difference between death and mass murder.

Larry W. Josefovitz Beachwood, Ohio

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YESHIVA UNIVERSITY

yu.edu 5

Summer 5778/2018 JEWISH ACTION

PRESIDENT’S MESSAGE

A COMMUNITY IN SEARCH OF A CULTURE

By Moishe (Mark) Bane

C

ulture creates a sense of belonging.

That’s why universities each have their own school colors, mascots and sports teams. Similarly, companies seek to generate corporate loyalty and pride by encouraging social gatherings and the glorification of institutional history and achievement. Governments, too, seek to infuse citizens with a sense of kinship, shared goals, commitment and identity. Patriotic symbols, such as a national anthem and flag, are revered, and the country’s unique traditions are celebrated.

Throughout the millennia, Torah-observant communities from right to left on the religious spectrum have adopted vibrant Moishe Bane is president of the OU and a senior partner and chairman of the Business Restructuring Department at the international law firm, Ropes & Gray LLP.

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and rich sub-cultures as well. The cultivation of such sub-cultures is not an attempt to deny the centrality of Torah observance or religious growth, but is rather a strategy employed to preserve it. Jewish identity is essential for Jewish continuity and growth, and Orthodox Jewish culture solidifies and strengthens identity.

What do I mean by an Orthodox Jewish sub-culture? I mean, for example, the distinct languages and style of dress often found within various Orthodox Jewish sub-groups.

Each of the American Sephardic communities, whether Syrian, Moroccan, Persian or Bukharian, nurtures and protects its own magnificently unique and flavorful customs and traditions. Similarly, not only do Chassidim don shtreimels, bekishes and other recognizably distinct clothing, but each Chassidic sect can be further distinguished by its nuanced differences in garb.

By Jewish sub-culture, I mean music, literature and other forms of artistic expression. I mean Shabbos zemiros, exhilarating Jewish wedding music, a moving kumzitz and enchanting Chassidic niggunim (melodies), all of which contribute to the creation of an engaging and vibrant culture. We should not minimize the impact these cultural aspects have on strengthening our children’s Jewish identity. Even at a very young age, our children can be deeply influenced by songs introducing them to Orthodox values and identity.

In certain ways, “Uncle Moishy”

and others like him have served as some of American Orthodoxy’s most effective transmitters of the mesorah. Our community can ill afford to squander this resource.

Literature can also serve as a cultural unifier. Though the messages they conveyed were quite inapposite and frequently offensive to Torah values, the literary works of Sholem Aleichem, Mendele Mocher Sforim and Hayim Nahman Bialik nurtured a sense of shared Jewish identity during the late nineteenth century and the tumultuous early twentieth century.

Is there a role for contemporary Orthodox literature in developing a communal identity? If yes, we need to ensure that our day schools are taking this goal into account and preparing future generations of Orthodox Jewish authors. We should encourage the creation of high-quality Orthodox literature for children, teens and adults. The same is true of quality video content that could replace video content that is offensive to our values and that significantly distorts the Torah view of family and proper behavior.

For many generations, and even today in certain communities, Yiddish generated a sense of common identity among Ashkenazic Jews.

While mocked by some, even the English/Yiddish dialect, known as “Yeshivish” or “Yinglish” commonly used by yeshivah bachurim, serves to infuse a sense of connection and community as well.

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From the foods served at Shabbos tables (think cholent and gefilte fish, or kibbeh and shakshuka) to how couples meet and weddings are celebrated, culture helps form our identity and protect our communal bond. The greater the pervasiveness of a parochial culture, the deeper its impact in generating a common identity among community members.

Another source of collective identity is expressed through a culture of common heroes. Who do we collectively celebrate as heroes? By heroes I do not mean mentors such as teachers, friends or relatives who educate, guide and model behavior, attitudes and values. A hero is mythical. Whether hailing from the past or the present, whether real or imagined, a hero is a symbol. When we adopt a hero, we do more than admire an individual; we embrace an aspirational identity. A hero does not model our goals—a hero informs our trajectory. Therefore, shared heroes help solidify collective identity.

For example, almost every Chabad home or shop is adorned by a picture of the Lubavitcher Rebbe, zt”l, just as members of other Chassidic sects display portraits of their current or past rebbe. A picture of Rav Ovadia Yosef, zt”l, or the Baba Sali, zt”l, is found in many Sephardic homes, and a likeness of the Chofetz Chaim, zt”l, or of a contemporary rosh yeshivah graces the parlor room walls of many Yeshivish families. Stories of these heroes are told and retold, not to worship them as persons but to illustrate and extol communal values.

Heroes need not be religious personalities; while certain characteristics may be inspirational, other aspects of the hero's personality or lifestyle may be acknowledged as inappropriate and not admirable.

I recall as a child being galvanized by the ubiquitous photo of Theodor Herzl. Stories about the courage, and tragically abbreviated lives, of Hannah Szenes and Joseph Trumpeldor inspired me as well. It was clear to me that, while I would need to draw inspiration for spirituality from other heroes, these individuals symbolized 8

JEWISH ACTION Summer 5778/2018

a profound commitment to the Jewish people. In that regard their stories inspired me and many others.

Who are our children’s heroes?

Whose pictures hang on their bedroom walls and whose biographies sit on their bookshelves? What stories of heroes are we telling and retelling— to our children and to each other?

If asked, we would all likely agree that our forefathers and mothers are our heroes, as are giants through the ages, such as King David, Queen Esther, Rabbi Akiva, the Rambam, the Vilna Gaon (or for others the Baal Shem Tov), Sarah Schenirer and Rav Joseph B. Soloveitchik. But if we were asked to quickly proffer our own hero, how would we respond?

For our own benefit, and certainly for the benefit of our children, we should develop a culture of heroes.

Doing so is difficult, however, because we have become accustomed to an environment that diminishes and dismisses. We are not inclined to extol the greatness of others, but rather to revel in human frailties. On occasion we even do so with regard to Biblical figures. Perhaps we think that by diminishing others we are elevating ourselves, or at least alleviating any responsibility to follow their lead. We should recognize that the opposite is true. Greatness in ourselves is realized by connecting to the greatness in others. Cynicism and criticism quash our children’s spirit, and thereby their potential. By contrast, their potential would be actualized by observing us admiring greatness in others and by hearing from us the stories of heroes.

No doubt, the broad tent that the Orthodox Union community encompasses, and our resistance to isolationism, introduces greater challenges to the cultivation of a community culture.

We send our children to Jewish day schools and high schools during their formative years—which is, of course, the most significant factor in preserving our lifelong Jewish identity.

And our children are involved with NCSY and other lively Jewish youth groups; they attend summer camps and year-round programs where

they absorb fundamental Torah lessons and inspiration. Ongoing Torah study, whether on a full-time or part-time basis, also serves to strengthen our community. In fact, the tragic assimilation rates afflicting non-Orthodox Jewry illustrate that lifelong Torah study, regular synagogue attendance, and an overall commitment to halachah comprise the most effective strategy for both religious growth and Jewish continuity.

But should we be finding a place for a communal culture as well?

Whether we describe ourselves as “modern” or “Centrist” or “non-isolationist” or by some other term, the question must be asked— do we share a communal culture?

And if not, does it matter?

A collective culture matters. And having heroes matters. And for our segment of American Orthodoxy more than others. Our approach aspires to make Torah accessible to the widest range of Jews and to provide the most committed among us with the broadest array of tools to reach extraordinary religious heights.

But this approach is simultaneously fraught with risk. It is an approach that invites foreign ideas, relationships and influences into our homes and minds. The approach either enhances our connection to God—or threatens to compromise the relationship altogether. It is an approach that lowers social barriers, inviting as many Jews as possible into the tent of Torah commitment, but this ease of access also paves the path to abandonment. It is for these reasons that an intensified culture, which would strengthen our identity as Torah-committed Jews, is so valuable.

Our strategy in expanding the relationship between Jews and the Almighty has realized many successes. Our community encompasses thousands upon thousands of American Jews whose connection to Torah and mitzvos are generated and facilitated by our community’s broad net. Many within our community would likely forfeit observance if Orthodox practice would be available solely

within the imposingly high social barriers adopted by others, or if Torah Judaism were to demand distancing oneself from secular education and culture.

But our approach is more than a mere accommodation.

We invite integration for the very purposes of advancing our own personal commitment to Torah and halachah.

By utilizing secular knowledge and insight to advance our service of God, our community has produced great Torah scholars whose depth of understanding is enhanced by their extensive knowledge in various secular fields, such as the sciences. Similarly, this integration has provided the entire Orthodox community with trained rabbis, mental health professionals and communal leaders who possess extraordinary sensitivities and wisdom reflecting their scholarship in medicine, psychology, literature and other secular disciplines. As a leading Torah scholar commented to my wife and me many years ago when we consulted him regarding our children’s education: “Every aspect of knowledge, insight and wisdom is contained within the Torah. Unfortunately for you and me, accessing much of it is beyond our ability.”

Our ranks have thus reached the highest levels in American industry, politics and academia, while retaining not only their Jewish identity but also Jewish values and aspirations for ongoing, personal religious growth. In fact, over the past few decades, other segments of American Orthodoxy have adopted many aspects of integration that we have evidenced as being viable and effective for observant Jews.

On the other hand, our inclusiveness and our extensive involvement with non-Torah ideas and relationships puts our personal religious identity at risk. It would be dishonest to posit otherwise. Throughout my decades in the practice of law, I have seen how personal religious identity can slowly erode in the secular workplace. I suspect that I am not unique in having occasionally wondered while in the office or on a business trip how it would feel to simply fit in. And many make the choice to do just that. Similarly, though many impressive observant students thrive religiously while on secular university campuses, others allow their Orthodox identity to wane.

Perhaps those who falter do so because they failed to pursue religious growth as the purpose of their integration, or perhaps they neglected to apply the necessary discretion and filters when interfacing with the non-Jewish world.

This not-so-insignificant segment of our community needs a boost to fortify their Orthodox identity. A strong Orthodox communal culture might provide that boost, intensifying our bonds with one another, empowering our Jewish identity when we interface with the secular world, and strengthening our identity as being—at our core—members of the Torah community.

I fear that if we fail to develop a culture that effectively infuses our youth with a strong Orthodox Jewish identity, our community will eventually dwindle, with some, overwhelmed by the religious challenges, forfeiting their integration into secular society and others simply forfeiting their Orthodoxy.

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Summer 5778/2018 JEWISH ACTION

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FROM THE DESK OF ALLEN I. FAGIN

DO WE HAVE THE TIME AND ENERGY TO LEAD A TORAH LIFE?

W

hat are the two words you are most likely to hear in many Orthodox Jewish homes as father and mother greet each other at the end of the day? Those two words are: “I’m exhausted.”* And they are exhausted. Orthodox adults are bombarded with responsibilities and demands that often leave them emotionally and physically spent. And the consequences of leading a Torah life are profound.** The Orthodox family man and woman are called upon to fill a multiplicity of roles: to earn a living sufficient to support their household with all the necessities of an Orthodox lifestyle—including providing their children with a yeshivah education and appropriate summer activity; to manage a household, which includes providing nutritious meals and making Shabbat each week; to foster shalom bayit by being attentive and caring husbands and wives; to daven three times daily; to set aside adequate time for Torah learning; to care for their children, spending quality time with them and providing for their spiritual

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and emotional nourishment; to care for elderly or infirm parents; to foster and maintain relationships with family and friends; and to participate in the life of the community by volunteering with shul, school and chesed organizations.

And, typically at the bottom of the list: to maintain their health with some daily exercise, and to get a reasonable, if modest, amount of sleep.

Every item on this list reflects a Torah obligation, or a significant Torah value. Every item on the list is the hallmark of an Orthodox home, and based on values inculcated in us from the youngest age. But can we possibly do it all? In this modern era, are there enough hours in the day, and do we have sufficient energy to enable us to live this ideal Torah life? And if not, what are the trade-offs? How do we determine how to prioritize an increasingly complex life so that a Torah lifestyle energizes and uplifts us and inspires us to grow spiritually, rather than overwhelming us and taxing our endurance? Are we, as a community, adequately preparing our members to face these challenges, and are we providing the necessary emotional, psychological and pastoral support to address them?

Frum men and women struggle heroically with this challenge. For me personally, it has been, and remains a dilemma I have felt constrained and diminished by throughout my adult life. I believe it is a dilemma all of us, to some extent, share; it is a communal dilemma that receives insufficient attention and discussion, perhaps because comprehensive

solutions are so elusive; and because this issue requires hadrachah and counseling from rabbanim, as our spiritual guides and mentors.

Many in our community are working harder—and longer hours— perhaps more than at any point in our history, often simply to make ends meet. Moreover, in many homes, both husband and wife work full time outside the home. It’s expensive—painfully expensive—to lead an Orthodox lifestyle. The average Orthodox family has 4.1 children— compared to 1.7 for the rest of the Jewish population. Many have far more. I have two sons, one has five children, one has eight, kein yirbu.

This is not at all unusual; and it is wonderful for Klal Yisrael. But children need to be fed, clothed and educated.

Studies show that tuition costs for a yeshivah or day school education range from $15,000 to $40,000 per year.

An Orthodox family with four children will spend over $1 million, in after-tax dollars, to educate their kids before they get to college. And virtually all our kids attend college, after they have spent a year or more in a yeshivah or seminary in Israel. And unless they attend a city or state university, their college costs, with room and board and books, can top $40 to $50,000 per year in after-tax dollars. So earning a comfortable living isn’t a life choice motivated by greed or the desire to accumulate wealth or possessions.

It is a pre-requisite for affording the basic necessities of Orthodox life.

And then there’s the summer. If you want your kids in a frum environment

over the summer, camp or other summer programs aren’t a luxury.

They are an imperative of Orthodox life. As is kosher food. And the cost of weddings and other semachot. And the cost of post-marriage support for children. And housing. We need to live in Orthodox neighborhoods in proximity to shuls. And so the price of housing in Orthodox neighborhoods skyrockets. And when housing prices become grossly unaffordable, new neighborhoods develop —almost always further and further away from where most people work, resulting in longer and longer commuting times. It’s not at all unusual for men and women to spend an hour or more, each way, simply getting to and from work.

So to cover these ever-increasing costs of Orthodox life, we work harder and harder—longer and longer hours, with longer and longer commutes.

Many of our young men and women have become doctors, lawyers, accountants, investment bankers, and technology professionals—there is no profession that is closed to us any longer, baruch Hashem. But these professions require longer hours, and ever greater time commitment, and the basic economics of Orthodox life virtually compel that we work them. Couple the frenetic pace of our work lives and our commutes with the multiple other obligations that we have, and it is not surprising that at the end of the day we come home, and we are, justifiably, exhausted, both physically and emotionally.

What are the consequences of this contemporary phenomenon for our Yiddishkeit? For our families? For our ability to lead our lives as bnei and bnot Torah? Can we balance these extraordinary demands on our time and energy with the desire to lead a full and complete Torah life?

The overwhelming consensus of educational research is that while schools are important, the most influential factor in the religious development of children and adolescents is the home—parental influence. Schools teach skills; they teach material, curriculum,

texts. Parents model behavior. This past April, at Torah New York, an OU-sponsored event that drew more than 2,000 men and women to Citi Field in Queens, New York for a day of Torah study, Rabbi Moshe Hauer gave a magnificent shiur on imparting Torah values. He shared the insight that Pirket Avot is not called Pirkei Rabbanim, to illustrate the point that ethics, middot and Torah values are modeled typically by avot, parental role models, and not imparted by pedagogic means.

The fifth Lubavitcher Rebbe, Rabbi Shalom Dov Ber Schneersohn, once said, “Just as it is a commandment from the Torah for every Jewish male to put on tefillin every day, whether he be a great scholar or a simple person, so too it is an obligation for every Jew to think about his children for at least a half hour every day, to do everything in his power and beyond to ensure that the children follow the correct path.”

But how do we raise our children with the Torah values we cherish, when we can barely find sufficient quality time to spend with them, outside of Shabbat and yamim tovim? Have we, because of the extraordinary demands on our time, increasingly abdicated our role to serve as the source of religious inspiration for our children? I spent close to forty years practicing law.

Other than on Shabbat and yom tov, I could count on the fingers of a few hands the number of times our family had dinner together. I’m not proud of that; in my parenting days, I often felt enormous guilt and sadness about that.

I felt a sense of helplessness, whipsawed between conflicting obligations, unable to sort out where I needed to be first, and constantly feeling that whatever I was doing, some other obligation was being shortchanged. I doubt I was alone in that constellation of experiences and emotions. But even when we’re home, what is the quality of the time we spend with our children?

Do we have one eye on work and one eye on them, as the omnipresent struggle between personal, professional and family responsibilities pulls us in multiple, conflicting directions?

And it may well be that, in our collective guilt, we point to our schools

and our shuls and criticize them for not doing the job of inspiring our children when, in fact, that job is really ours. “Shema beni mussar avicha, v’al titosh Torat imecha”—these are non-delegable functions. We can’t blame mechanchim and rabbanim when our children’s passion for Yiddishkeit seems to be diminished.

If we’re honest with ourselves, we recognize these limitations and our inadequacies in fulfilling all the roles assigned to us, and we are left feeling frustrated, confused and often despondent.

What are the consequences of this contemporary phenomenon to our Yiddishkeit and to our connection to God and Torah?

In our freneticism, our davening suffers, and often deteriorates into an exercise in speed reading. How often have we heard conversations that go something like this: “How’s your 6:30 minyan? It’s the best minyan in town. Twenty-four minutes and I’m heading to the train.”

And what about the simple joy of mitzvah performance, of celebrating yamim tovim? V’samachta b’chagecha.

Is the joy really there, or is it one more thing to add to our to-do list?

How many of us have time to be kovea itim? In all fairness, Daf Yomi participation is, I believe, on the rise.

Our two most popular OU Torah online offerings are the Daf Yomi shiurim delivered by Rabbi Moshe Elefant and Rabbi Shalom Rosner, who together have several thousand regular listeners. But, in general, hasn’t Torah learning taken a back seat to other aspects of our lives? We want to learn.

We struggle valiantly to be kovea itim.

But by the time we’re home, assuming we’re even home in time to attend a shiur at night, we’re simply too tired to venture out. Maybe on Shabbat.

Maybe when we retire. Not now.

The cascading effects of the myriad demands on our time have enormous consequences for our communal institutions and structures as well.

Allen I. Fagin is executive vice president of the OU.

Summer 5778/2018 JEWISH ACTION

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Rav Moshe Feinstein, zt”l, encouraged bnei Torah to give “ma’aser” not just of their earnings, but of their time and effort—to devote 10 percent of their time to helping others, whether in kiruv or chesed. Who among us can possibly follow this lofty exhortation?

How many shuls find it difficult to find presidents and gabbaim because of the time commitments involved?

Every organization I know of bemoans the diminution in volunteerism.

Functions that historically were the province of the laity are now shifted to the shoulders of professionals. At a recent gathering of OU shul rabbis, a common theme was the almost universal rabbinic involvement in fundraising, as lay leaders increasingly leave this difficult and time-consuming function to their rabbinic leadership.

Our shuls suffer, but so do our community institutions and chesed and national organizations of every stripe.

The law of unintended consequences has deprived our mosdot of the valuable participation of younger lay leaders in particular, who can offer new vision, and fresh approaches and ideas.

They are simply unable to balance the myriad other obligations that they face, at least until their children are grown and their professional careers more firmly established.

If we lack the time for spouses and children, we certainly lack the time for chevra. The same may be said for dedication to a shul as the linchpin of a family’s social and religious context.

The well-known sociologist Robert Putnam explored this sense of isolation in his work Bowling Alone: America’s Declining Social Capital. Putnam drew on evidence from some 500,000 interviews conducted over the last twenty-five years to show that we sign fewer petitions, belong to fewer organizations, are less likely to know our neighbors, meet with friends less frequently, and even socialize with our families less often. The title is a reference to the fact that while bowling has become increasingly popular, bowling leagues are in decline because most Americans prefer to “bowl alone.”

We yearn for camaraderie, but can’t find the time to nourish it.

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JEWISH ACTION Summer 5778/2018

The ubiquitous use of social media is the deepest reflection of this urge for belonging. But the demands on our time often make personal, face-to-face contact virtually a thing of the past. The frenetic pace that governs our lives and diminishes our personal relationships is perhaps best captured by the iconic rabbit in Alice in Wonderland: I’m late, I’m late For a very important date No time to say hello, goodbye I’m late, I’m late, I’m late.

Are there solutions to this pervasive challenge to leading a meaningful Torah life? Space constraints do not permit for an extended discussion of solutions, and there may not be any solutions that fully address the fundamentals of the problem of an overextended, over-programmed existence. But I wanted to touch on just one approach, which flows from the concept of aseh seyag l’Torah. When it comes to our shemirat hamitzvot, we concentrate on the establishment of boundaries; we protect our sacred Torah by drawing protective lines.

Time is also sacred. And perhaps this same concept should be imported into establishing boundaries to protect the sacredness of how we use our time.

This notion was brought home to me a few weeks ago while visiting my son, who lives in the Five Towns in New York. That morning, I needed to borrow his car as I had a meeting in the area. We agreed that my son would drive his children to school, then drop himself off at his office after which I would drive his car to my meeting. While I was in the car, on the way to drop off my grandchildren at school, my phone rang and I began to have a loud and somewhat agitated conversation with a colleague. After a brief moment, my son turned to me and put his finger to his lips. I wasn’t sure what he needed, so I told my colleague that we would continue our conversation later, and ended the call.

My son turned to me and said gently but firmly, “This is carpool time.

Carpool time is for the kids. We don’t work, and we don’t talk on the phone.”

My son was being kovea itim—setting

aside time for family—protecting those precious carpool moments from interference or intrusion, building a fence around time, refraining from checking messages, from texting— being unplugged and disconnected from everything else. This approach can work with Torah learning, and—with the right training—with davening, as well as with the time we spend with our children and with our spouses. Parts of the Brooklyn Sephardi community have a wonderful tradition. Thursday night is date night for husbands and wives. That’s their time. Business associates know they can’t schedule meetings then.

Community groups know they can’t schedule events or programs. The time is protected; it’s set aside.

Each individual must ultimately determine his own allocation of time that matches his lifestyle, stage of life and priority of obligations. We can’t do it all. God doesn’t expect us to; our tafkid is to align our achievements with the circumstances presented by HaKadosh Baruch Hu. Supporting one’s family should be viewed as a fundamental dimension of avodat Hashem, a means to contribute to our community and to the world; not a step-child of our lives as Torah Jews. Recognizing that simple truth may itself help us to chart a course of growth and development, rather than one of despondency and frustration.

As I mentioned above, I have little to offer in the way of solutions, but sometimes reflections on the challenges facing us are not necessarily about coming up with the answers.

Sometimes just raising the questions can put a spotlight on the issue, spur discussion, and enhance our efforts to foster a more spiritual community.

*This article is an abridged version of a lecture I delivered at the 58th Annual Convention of the Rabbinical Council of America, held this past April in Stamford, Connecticut. **For further reading on this topic, see the Winter 2015 issue of Klal Perspectives entitled “The Ben Torah Baal Habayis.” I am indebted to Klal Perspectives and to the individual contributors for many of the insights contained in this essay.

Summer 5778/2018 JEWISH ACTION

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CHAIRMAN’S MESSAGE

By Gerald M. Schreck In 1923, at a time when American Orthodoxy was fragile and insecure, an event took place that would change the face of American Jewish history.

This event, sadly overlooked in many history books, was the creation of the OU Women’s Branch. Why was this event so significant? Because its creation spurred many revolutionary developments that served to strengthen Orthodox life in this country.

It’s important to remember that in the early part of the twentieth century, the Reform and Conservative movements in America were significantly larger and stronger than the Orthodox. There was no day school movement, no organized kosher certification program and very little of the infrastructure that we take for granted today. It is not for nothing that religious Jews in Europe were fearful of immigrating to America, dubbed the treife medineh; many lost their way religiously upon entering these shores.

So much needed to be done to build Orthodoxy in this country. But leadership and vision were necessary.

These qualities were evident in Rebbetzin Julie Hirsch Klein, Rebbetzin Rebecca Goldstein and the other remarkable women who helped build the OU Women’s Branch. Kashrut, at the time, was riddled with corruption.

Products bore manufacturers’ or advertising agencies’ unsupported claims of being kosher; others cited endorsements by “rabbis” whose qualifications were questionable.

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JEWISH ACTION Summer 5778/2018

The Orthodox homemaker was at a loss, unable to identify which products were legitimately kosher.

In the 1920s, the Women’s Branch began pressuring the OU to expand its efforts in the field of kashrut. The OU, led by Rabbi Herbert Goldstein, Rebbetzin Goldstein’s husband, agreed. As the first not-for-profit public kosher certification service, free of the element of personal gain, the OU ultimately succeeded in revolutionizing the kosher food industry.

But the women didn’t stop there. They knew that without providing the youth with a Jewish education, Torah Judaism could never survive. So they invested their time and energy in fortifying and supporting talmud Torahs—the primary vehicle of Jewish education prior to the day school movement. Aware of the need to provide a solid Jewish education for women and to enable them to play a central role in organized Jewish life, in 1928 the Women’s Branch established the Hebrew Teachers’ Training School for Girls in New York City, a school providing higher Jewish education for young women.

In this issue, we celebrate the achievements of the Women’s Branch (see “Paving the Way for Women’s Leadership” on page 18), which recently closed its doors after ninety-five years.

But truthfully, the Women’s Branch has not ceased to exist; it has simply been reinvented with a new focus and an ambitious agenda. This past year, the OU established the Women’s Initiative, a department under the leadership of Rebbetzin Dr. Adina Shmidman dedicated to addressing the needs of twenty-first-century Orthodox women. A dynamic community leader and teacher for more than two decades in New York, Alabama and Pennsylvania, Rebbetzin Shmidman, whose doctorate is in educational psychology, also serves as rebbetzin of the Lower Merion Synagogue of Bala Cynwyd, Pennsylvania. Following in the footsteps of Rebbetzins Klein and Goldstein, Rebbetzin Shmidman is sure to bring her vision, dynamism

and creativity to enhancing and enriching Jewish life for Orthodox women throughout North America.

In the pages ahead, Rebbetzin Shmidman discusses with Nancy Klein, granddaughter of Rebbetzin Klein, some of the extraordinary achievements of the forward-thinking, energetic women behind the Women’s Branch.

I hope you enjoy reading about this little-known chapter of American Jewish history as much as I did.

A special thank you to Binyamin Ehrenkranz, our Editorial Board member who conceived of and helped edit this fantastic “How-To” issue. This issue, which I’m sure many readers will stash away and refer back to again and again, provides detailed guidance on a range of relevant topics, from how to be menachem avel (by Rabbi Elchonon Zohn, the well-known founder and president of the National Association of Chevra Kadisha) to how to host Shabbos guests (by the Klatzkos, founders of Shabbat.com). I have personally found the advice in some of the essays to be extremely valuable (especially the one by Rabbi Berel Wein on how to deliver a devar Torah!).

In this issue we also explore the trend of Israeli Chareidim—both men and women—joining the high-tech industry and what this means for Israel’s future. Barbara Bensoussan takes a look at Sephardic Kinot and the unique Moroccan traditions on Tishah B’Av, and Sarah Rindner visits the Museum of the Bible in Washington, DC, and questions whether religious visitors have anything to gain from this fascinating enterprise. Finally, this jam-packed issue includes our usual array of thought-provoking book reviews and scrumptious recipes.

Before signing off, I want to wish you all an enjoyable summer and remind you to send all comments and feedback to ja@ou.org.

Gerald M. Schreck is chairman of the Jewish Action Committee and vice chairman of the OU Board of Governors.

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RABBI’S DIARY

WHAT’S IN YOUR

Anti-Cremation Toolkit?

By Akiva Males

I

n January 2017, National Public Radio reported on the increase in the number of families opting to cremate their departed loved ones. The story contained the following startling lines: “Nearly half of all Americans who died this past year were cremated. Cremation rates have reportedly doubled in the United States over the past fifteen years, despite some religious objections and squeamishness about the idea of our loved ones being reduced to ashes.”1 Curious to know how this trend has affected America’s Jewish community, I reached out to Rabbi Elchonon Zohn, director of the Chevra Kadisha of the Vaad Harabonim of Queens (New York) and founder and president of the National Association of Chevra Kadisha (NASCK). In addition to his invaluable chevra kadisha work (both in the New York area and nationally), Rabbi Zohn has been working tirelessly over the past number of years to raise awareness of the growing cremation trend that is seeping into the American Jewish community.

Based on his extensive work in this area, Rabbi Zohn told me he estimates that 25 percent of Jews in the greater New York area are now opting for cremation over traditional Jewish burial. While Jewish cremation rates around the country vary, he estimates that the national average of American Jews currently choosing cremation is at 40 percent.2 With the number of Jews opting Rabbi Akiva Males serves as the rabbi of the Young Israel of Memphis in Tennessee.

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JEWISH ACTION Summer 5778/2018

for cremation unfortunately on the rise, one never knows when he or she might be able to help another Jew choose a traditional Jewish burial over cremation. Do you know a Jew who is considering cremation? If so, here is an uncomplicated approach that might succeed in changing someone’s mind.

Several years ago, I was approached with the following scenario: The father of Rachel (not her real name) was not halachically observant.

Now he was at death’s door. Despite Rachel’s best efforts to explain why cremation was absolutely incompatible with Judaism, for years her father had insisted on being cremated. Rachel—who had become a meticulously observant woman— called me to ask for an idea she could use in a final effort to dissuade her father from being cremated.

Given that her father was gravely ill, now was not the time for her to share a lengthy explanation of why cremation was antithetical to Judaism. What idea made the most sense for Rachel to share with her dying father? I was unsure what to suggest, so I reached out to Rabbi Chaim Schertz of Harrisburg, Pennsylvania. Based on his decades of experiences as a pulpit rabbi, he suggested the following approach: Since Rachel’s father did not live his life in accordance with halachah, the fact that cremation is completely antithetical to Jewish tradition, law and values was extremely unlikely to resonate with him. In order to talk her father out of being cremated, Rachel needed to explain to her father how his being cremated would affect her—not how it would affect him.

Rabbi Schertz suggested that Rachel have a heart-to-heart talk with her

father, saying something along these lines: “Dad, I love you so much. I know that being cremated doesn’t bother you, but your decision to be cremated deeply hurts me. As devastated as I will feel when you pass away, your being cremated will greatly add to my anguish. Since I know that you love me, I’m asking you to cause me the least amount of pain possible. Please agree to a traditional Jewish burial instead of a cremation. I’m begging you to make the choice that will cause me less pain.”

Considering her father’s long insistence on cremation, Rachel doubted her plea would work.

With nothing to lose, though, she told me that she would give this approach a shot.

Later that day, after spending several hours visiting her father in the hospital, Rachel called me back. She was shocked; Rabbi Schertz’s approach had worked. After years of insisting on being cremated, Rachel’s father had changed his mind that afternoon and decided to have a traditional Jewish burial instead. After all, how could a loving father knowingly choose to hurt his daughter?3 Of course, there are many different anti-cremation approaches one can choose to employ.4 Depending on the people involved and the set of circumstances one faces, one approach may be more effective than others. As the number of Jews choosing cremation is unfortunately rising, I believe each of us (not just pulpit rabbis) should familiarize ourselves with some of these approaches. After witnessing the success of the above-mentioned approach first hand, I suggest that we each add this approach to our “anti-cremation toolkits.”5

More Tools for the Toolkit

By Akiva Males

In the course of writing this article, I contacted Rabbi Doron Kornbluth—a renowned Jewish educator and author—who travels the world promoting traditional Jewish burial over cremation.

Here are some powerful points from Rabbi Kornbluth regarding burial versus cremation: Burial Connects Us to Jewish Tradition: For over 3,000 years, Jews have avoided cremation and chosen burial. Roman historian Tacitus, in describing the Jews, noted that Jews “bury rather than burn” the dead. The Bible itself talks about burial. Burial fulfills a Biblical directive while cremation transgresses Jewish law. Whether or not one is religious, choosing burial is akin to declaring, “I was born a Jew and I will die as a Jew.” Burial Leads to Closure While Cremation (Often) Leads to Regrets: Much anecdotal evidence suggests that many people later regret cremating their loved ones. A sense of closure is often missing, and it can hurt. Burial brings no such regrets. The family says their good-byes, escorts the casket to the cemetery and often participates in the burial.

Notes 1. See npr.org/2017/01/07/508668016/ more-families-choosing-cremation-for-departed-loved-ones/.

2. In November of 2012, Rabbi Doron Kornbluth addressed this disturbing reality with an article that appeared in these pages entitled, “The Cremation Challenge.” See jewishaction.com/ religion/jewish-thought/the-cremation-challenge/.

Traditional Jewish Burial Is Better for the Environment: Cremation releases mercury and other toxins into the air, while using enormous amounts of fossil fuels. Many contemporary burial practices (such as embalming and metal caskets) also harm the environment. Environmentalists worldwide are choosing “green burial” (no embalming or metal caskets)—in other words, the traditional Jewish burial.

We Burn Bad Things, Not Good Ones: Historically, when one detests something and wants to completely eradicate it, one burns it. Sadly, this is why the Holy Temple in Jerusalem was burned (twice) and ancient cities were burned to the ground by their conquerors. From the days of Avraham to the Holocaust, our enemies have not only wanted us to disappear, they wanted to deny our very existence via consuming flames. Compare that to burial.

Children lovingly bury their pets in the backyard when they pass away—they don’t burn them. We bury things we love. In Jewish thought, the body is considered holy and created in the image of God. For this reason, Jews go to great lengths to bury Torah scrolls and other holy objects— including human bodies.

hours, with larger bodies taking even longer. What remains are not ashes but burned and dehydrated bones. Those remains are removed by a crematory worker, ground up, pulverized to dust in a machine and placed into an urn. In contrast, when we bury the body of a loved one, we treat it with care and concern. While decomposition isn’t pretty, it is the way of all living things. Burial respects the cycle of nature, and our bodies give back to the Earth that gave so much to us. Burial is calm, natural and respectful. Cremation is a loud, gruesome and violent procedure.

Burial Has Meaning and Permanence: If ashes are scattered, there is no physical memorial to the dead. If ashes are kept, other problems develop: How long will one keep the urn? Will one take it with him or her upon moving? Will the grandchildren want it? Eventually urns are thrown out, scattered or forgotten.

In contrast, burial provides a permanent resting place for the body and a solemn and meaningful memorial for the eternal soul.

Family members often find comfort in visiting the gravesites of their loved ones and ancestors.

Burial Is Natural. Cremation Is Artificial and Violent: While cremation may seem quick and clean, the reality is otherwise. A body burns for approximately two

3. After I shared a draft of this article with Rabbi Zohn, he asked me to emphasize one critical point. When one changes his or her mind and opts for a traditional Jewish burial instead of a previously planned cremation, it is crucial that this change be recorded in writing and signed by the principal party. Rabbi Zohn has developed the “EMES Card,” which serves this function. Please see nasck.org/ emes-card-2/ to learn more.

4. Visit NASCK’s web site for anti-cremation resources: nasck.org/cremation-2/. Rabbi Doron Kornbluth’s Cremation or Burial?

A Jewish View (Jerusalem, 2012) is a recommended book on the topic.

5. Rabbi Zohn and his colleagues at NASCK are eager to assist anyone in their efforts to prevent cremations. Rabbi Zohn can be contacted at NASCK’s office: 718.847.6280, or online: nasck.org/contact/.

Summer 5778/2018 JEWISH ACTION

17

IN RETROSPECT

PAVING THE WAY FOR WOMEN’S LEADERSHIP The OU Women’s Branch Nancy Klein in conversation with Rebbetzin Dr. Adina Shmidman.

Photo: Josh Weinberg

F

ounded in 1923, the OU Women’s Branch recently closed its doors after some ninety-five years. When American Orthodoxy was in its infancy, well before the day school movement, the idealistic, energetic women of the Women’s Branch persevered to build and strengthen religious life amidst significant challenges. Below, Rebbetzin Dr. Adina Shmidman, director of the OU’s Women’s Initiative, reminisces with Nancy Klein, former administrator and past president of the Women’s Branch, about some of its remarkable achievements.

Rebbetzin Dr. Adina Shmidman: How did you first get involved with the OU Women’s Branch?

Nancy Klein: I grew up with it.

My grandmother, Rebbetzin Julie Hirsch Klein—wife of Rabbi Dr. Philip Klein, the rabbi of Congregation Ohab Zedek in New York at the time—was a granddaughter of Rabbi Samson Raphael Hirsch. Not surprisingly, she 18

JEWISH ACTION Summer 5778/2018

had a very good Jewish education; she also knew how to get things done.

In 1923, she helped found the OU Women’s Branch, where she served as the first acting president. My mother Elizabeth, who was just graduating from college, was involved as well and later served twice as president of the Women’s Branch. When I was a little girl, they didn’t have an office—we

would sit at our dining room table to address and stuff envelopes.

AS: Your grandmother seems to have been a woman on a mission. What motivated her to start the Women’s Branch?

NK: There were a number of Orthodox sisterhoods of shuls, mostly in New York City but in other cities too; the women felt that alone they had no influence, but if they banded together, they could accomplish something.

Essentially, the Women’s Branch was created to serve as the national organization of Orthodox sisterhoods all over the United States and Canada, to give them the programming and administrative know-how to help

their shuls function more effectively.

By the 1940s we probably had 500 sisterhoods all over North America.

Sisterhoods at the time served to provide “the extras” that the shul budget didn’t cover—everything from equipping the shul kitchen to buying curtains and seat cushions.

Most sisterhoods met once a month.

The Women’s Branch provided programming for holidays and produced pamphlets offering guidance on various mitzvot, in addition to fundraising suggestions, and any kind of help the sisterhoods needed.

Over the years there were many different projects that the sisterhoods were involved in. Deeply concerned about women’s education, in 1928 the women established and maintained the Hebrew Teachers’ Training School for Girls in New York City, a school providing higher Jewish education for women. They also initiated a campaign to build a new dormitory for Yeshiva College, raising $250,000, an extraordinary sum in the 1920s.

(Eventually, the Yeshiva University Women’s Organization took over those duties.) The Women’s Branch hosted a convention every other year where women from all over the country got a chance to meet other religious women, exchange ideas and learn from each other.

The Women’s Branch was involved in everything. During WWII, for example, we were there for the Jewish soldiers. When hundreds of Jewish boys were being inducted into the service on erev Pesach, we had three days to prepare Sedarim for some 900 men. And we did it!

AS: That’s amazing. What do you consider to be some of the Women’s Branch’s most significant accomplishments?

NK: One of the Women’s Branch’s first and most impressive accomplishments was pressuring the Orthodox Union to expand its kashrut certification efforts. Women were responsible for the expansion of the OU’s certification progam, which today, as we know, certifies over one million products.

But before its establishment in the

A 1956 advertisement for the National Convention of the OU Women’s Branch in the OU publication Jewish Life (predecessor of Jewish Action).

One of the Women’s Branch’s most impressive accomplishments was pressuring the OU to expand its kashrut certification efforts. Women were responsible for the expansion of the OU’s certification progam, which today certifies over 1,000,000 products.

Summer 5778/2018 JEWISH ACTION

19

Loose-Wiles’ Sunshine Kosher Crackers, the first product to receive kosher certification from the OU. Courtesy of Shulamith Berger

April 18, 1923

The Jewish Center, New York The Women’s Branch called its first regular meeting. With Julie Hirsch Klein as acting president, the meeting brought together representatives from The Spanish & Portuguese Synagogue, the Institutional Synagogue, Yorkville Synagogue, Orach Chaim, Congregation Ohab Zedek, Kehilath Jeshurun, Congregation Zichron Ephraim, Congregation Pincus Elijah and The Jewish Center sisterhoods.

OU Kosher certifies close to

1 million products,

produced in 10,000 plants in 104 countries.

1920s, kashrut in America was chaotic and riddled with abuse. You had to ask your rabbi which products were okay; there were no standards.

In 1924, the OU created the first non-profit, communally sponsored kosher certification. In the early years, the Women’s Branch paid for the initial investigations and analyses of the factories and products. The 20

JEWISH ACTION Summer 5778/2018

OU approached the Loose-Wiles Biscuit Co. early in 1924 to suggest baking kosher crackers and cookies.

Loose-Wiles Sunshine Kosher Crackers was the first product to receive kosher certification from the OU. In 1925, a report from the Women’s Branch stated the following: “This is the first time in the history of our country that kosher crackers are available for use in Orthodox Jewish homes and we feel that by this accomplishment, we have helped to fill a long-felt want among scrupulous and observant housewives.”

The report went on to explain that the Kashruth Committee is “at present engaged in similar negotiations with other companies which manufacture food products.”

Soon Heinz became OU certified and thousands of products followed.

AS: Aside from kashrut, what were other major areas of concern?

NK: For many years, the prime concern of each sisterhood—and therefore, by extension, of the Women’s Branch—was supporting talmud Torahs. This was before there were day schools. The only way children received a Jewish education was via the shuls’ talmud Torahs. I was taught at home—I guess I knew too much to attend a talmud Torah. Despite this, my Jewish education was not that strong; I wish it would have been better. Of

course, by the time my children came along, there were many more options, and they attended Yeshiva University.

Most of the talmud Torahs probably would not have existed without funding from the sisterhoods. So one of the basic reasons for our existence was Jewish education, and by that I mean education of the women in the sisterhoods, education of the children of the shul, and education of the community as a whole.

AS: Can you share any particular memories about your mother in her role as a Jewish leader?

NK: My mother was very impressive . . . in the ‘40s and ‘50s, she began speaking publicly for the Women’s Branch. She went all over the United States and Canada. I remember as a little girl asking her, “What do you talk about?” And she said, “Judaism!” She devoted many hours to the Women’s Branch and to her own sisterhood. Whenever anybody asked her to speak, she went. She even took a train from New York City all the way to Vancouver— which was not simple back then!

When I was about eight years old, my mother took me to a meeting of the Tomchei Torah Society, which used to raise money for education.

I delivered a short speech for the group about how important it is to contribute to the cause. On the

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Before the establishment of our kosher certification program in the 1920s, kashrut in America was chaotic and riddled with abuse. subway ride home I said to my mother, “Oh, I should’ve said this,” and “I should’ve said that.” My mother turned to me and replied, “Now you’re a public speaker!”

AS: As Jewish education flourished in this country—resulting in more Jewishly educated children, women and communities, talmud Torahs died out and there became less of a need for the sisterhoods. What else changed in the Orthodox Jewish world so that there was less of a need for a national organization representing sisterhoods?

NK: The Women’s Branch was probably at its peak in the ‘40s and ‘50s, but as women’s roles began to change, sisterhoods did too. There used to be a huge disparity between men and women in their level of Jewish education. Nowadays, men and women both have access to Jewish education. In addition—and this is why sisterhoods no longer exist or exist with a totally different model— women sit on the boards of many shuls and play an active role in the running of the shul itself. Finally, many women today are working outside the home and don’t have time for sisterhood meetings. If they have any time at all, they devote it to their shul itself or to their children’s schools. It’s a different world. About ten to fifteen years ago, I realized that we were losing sisterhoods right and left—while we had over 500 at one point, we were down to maybe fifty. I saw the handwriting on the wall.

AS: I think it’s important to recognize that it’s not just women today who have been empowered with the ability and the voice to contribute. Jewish women through the ages have contributed greatly, and the Women’s Branch is a great illustration of this. I know in my new role at the OU, I have big shoes to fill.

NK: It’s extraordinary that these women, starting in the ‘20s and throughout the decades, without a strong Jewish education, without day schools, without TV or Internet, without all the tools that Orthodox women possess today, were able to accomplish so much. Despite the fact that they were often self-taught, they were intelligent, highly motivated and managed to do an incredible amount of work with what they had.

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HOW TO JEWISH ACTION Summer 5778/2018

COVER STORY

They are mitzvot we do multiple times a day, throughout the year, or perhaps just once in a lifetime: davening, learning the entire Tanach, paying a shivah call, settling in Eretz Yisrael . . . .

Often we know exactly how to prepare ourselves for success. But other times we may freeze in the face of the new or unknown. And even amid routine practices, on occasion we find ourselves acting by rote, lacking a freshness in our spiritual lives.

To help navigate such moments, Jewish Action asked seasoned teachers and experts for guidance on how to work toward mastery in ten different areas—and in the process, how to become better Jews. Here are their answers.

*Transliterations in the magazine are based on Sephardic pronunciation, unless an author is known to use Ashkenazic pronunciation.

Thus, the inconsistencies in transliterations in this section and throughout the magazine are due to authors’ preferences.

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Editor’s Note: Special thanks to Binyamin Ehrenkranz for editing this section.

How to

Prepare a Devar Torah

By Berel Wein

As told to Binyamin Ehrenkranz

A good devar Torah contains a message that people will remember and discuss. I’m not talking about a vort or a clever interpretation, but something listeners can take home with them. In order to come up with an effective takeaway, it’s important to find content that makes your point come alive in human terms. Today there is a wealth of resources to assist you in finding meaningful material— even if you don’t know Hebrew.

The best way to identify a good topic is to select something you would want to hear about. Simply ask yourself, “What topic would I like to hear discussed and how would I want to hear it presented?”

Don’t limit yourself to themes found in the week’s parashah. If there’s another Torah concept or theme that speaks to you, go with that instead.

Once you have a guiding theme, it’s absolutely critical to prepare well in advance. Start by researching how your message is exemplified in Torah sources. Try to obtain an Rabbi Berel Wein is the founder and director of the Destiny Foundation and has been a pulpit rabbi for over fifty years in Florida, New York and Jerusalem.

Rabbi Wein is a former executive vice president of the OU, as well as a former rabbinic administrator of OU Kosher. He lives and teaches in Jerusalem, where he serves as mara d’atra of the Beit Knesset Hanassi Yisrael Hatza’ir in Rechavia.

Binyamin Ehrenkranz is a member of Jewish Action’s Editorial Board.

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anthology of Talmud, for example, which will help give a lot of context to your topic. Try to include personal stories and to relay your own relationship to the idea in a way that’s not exaggerated; audiences really appreciate the personal dimension.

That said, substance is still important. We live in a generation of stories, some of which are true, some of which are not. While anecdotes are definitely important, using too many of them may have a negative effect, as they often portray a world that’s not real, much like hagiography. You are better off sticking to “stories” that have aged well—ideas from Talmud, Midrash, Pirkei Avot, et cetera. If you run into difficulty finding material, don’t forget to consider the resources that are readily available: for example, a teacher, a school principal or the local rabbi.

Explain your message and ask if they can help you identify relevant content.

I prefer using an outline rather than a speech written out word for word. An outline allows for more spontaneity. Having someone up front reading off a sheet of paper is absolutely deadening to an audience.

Irrespective of how you choose to deliver your speech, just remember to stick to one theme around which you build your entire talk. The goal should never be to show how much you know. When it comes to public speaking, as in life in general, more is really less. Many times a good speech is ruined simply by being too long.

How much you need to practice and how to do so is a personal decision.

In general, though, it’s a good idea to run the speech by someone close to you—someone who will give an honest assessment of your message and delivery without being unduly harsh.

One way to feel confident about your delivery is to become as comfortable as possible with the material. If you have self-worth, that communicates itself to your audience as well. You might also add in a touch of humor, so long as it’s self-deprecating; you can be funny as long as it’s only at your own expense!

One tip for making public speaking less intimidating: try not to look at the whole audience—focus on one

or two people in the crowd. Many of us have never been trained to speak publicly. We can go from our bar or bat mitzvah to our wedding to our child’s bar or bat mitzvah without delivering a single public devar Torah.

We should take advantage of more opportunities to speak and to teach others, and we may realize that we have capabilities we never knew we had lehagdil Torah uleha’adirah [to raise up Torah and glorify it].

How to

Complete Tanach— and Know It

By Zippi Klein

As told to Binyamin Ehrenkranz

The first thing to do is just start.

What often holds people back from going through Nach is the sheer vastness of it. It can seem overwhelming. But if you pace yourself, it’s really manageable. In Israel there is a national effort encouraging people to learn two chapters of Nach a day, by which one would finish Tanach in a year, while also learning Chumash in tandem with the weekly parashah cycle. The main thing is just to start and not be worried about understanding and retaining everything the first time around.

The more you learn the more you’ll understand and remember later on.

No matter which sefer you begin with, having a good grasp of the content of Nevi’im Rishonim is really important. You’ll need this to understand the storylines, events and players in Nevi’im Acharonim and Ketuvim. So even if you want to start with another sefer, you’ll first need at least a solid run-through of Yehoshua, Shoftim, Melachim and Shmuel.

I’ve found with my students that the feeling of ownership of what they’ve learned really helps fuel their desire

How to

Nach Yomi A Chapter A Day, Every Day Nach Yomi, a program on OU Torah (ou.org/torah), provides a daily shiur in Nach—the Books of the Prophets (Nevi’im) and the Writings (Ketuvim)—at the pace of a chapter a day. Participants can complete Nach in just over two years. Since its launch in 2008, Nach Yomi has completed five cycles and is currently in its sixth cycle.

The program consists of a daily audio shiur, a synopsis of the day’s

to learn even more. One way we begin building this is by taking a chunk of the pesukim—sometimes it’s more than a whole perek, sometimes it’s less—and writing out a summary. It can be even just a couple sentences recapping twenty or thirty pesukim. And give it a title. Just making your own segments, summaries and headers alone can really go a long way in helping process what you’re learning and actually remembering it.

Obviously review is still essential.

Create and stick to your own cycle— say, read the same pesukim twice in twenty-four hours and then once more within the week, perhaps on Shabbat.

But making connections is a also a huge piece of remembering things. If you can connect what you’re learning in comparison with other passages you’ve encountered before, it will really pay off.

For example, when you encounter Yehoshua sending spies to Yericho, take a couple a minutes and go back to Parashat Shelach, when Moshe sent spies into Eretz Yisrael. Even if you don’t notice any major contrasts, by making the connection and focusing on the nuance of the words and of the storyline,

chapter composed by Rabbi Jack Abramowitz, and intermittent in-depth audio shiurim. Additionally, Nach Yomi provides the text of the chapter in both Hebrew and English.

Visitors to the Nach Yomi site come from three-dozen countries on six continents.

Nach Yomi can be accessed on the OU web site (ou.org/torah/ nach-series/nach-yomi/) and on the OU Torah App, available on iTunes and Google Play.

you’re going to remember it better.

A great sefer to learn and do this with is Divrei Hayamim, as it constantly references back to Chumash and Nevi’im. It’s a great way to see so many connections and differences.

The Ketuvim in general parallel time periods in Nevi’im. So if you’re learning Megillat Rut, for example, you’re better off if you’ve already learned Sefer Shoftim, or at least learn them simultaneously, since they took place at the same time in history. You’ll gain a much better understanding of the bigger issues and challenges of the time that way. The same is true of Tehillim and Sefer Shmuel, though that may be a bit harder!

Zippi Klein is the Mikra Department chair at Harkham Hillel Hebrew Academy in Beverly Hills, California. She is responsible for the school’s Tanach curriculum and faculty development. She teaches Chumash and Nevi’im and oversees Harkham Hillel’s participation in the national Chidon HaTanach.

Daven

By Zale Newman

As told to Binyamin Ehrenkranz

It is hard to speak to God since we cannot physically see Him. In his sefer, Darchei Noam, the current Slonimer Rebbe, Rabbi Shmuel Berezovsky, points out that just because you are unable to see someone does not mean you cannot speak to him. When you speak to someone on the telephone, for instance, you may not know what the individual looks like but you can certainly speak with him. So why can’t you talk to Hakadosh Baruch Hu even though His presence is hidden?

The truth is that we really can talk to Him. It’s a quintessential Jewish activity and is one of the pillars of Jewish life. But unfortunately it’s a skill that so many people have struggled with since the destruction of the Beis Hamikdash. To a great extent, the art of tefillah has been lost.

Davening requires the power of concentration more than the power of imagination. To truly concentrate, you may need to close your eyes or keep them focused solely on the siddur, limiting your peripheral vision.

Do whatever it takes to really feel that you are speaking to Hakadosh Baruch Hu. Find a corner, cover your head with a tallis, go out to nature or go to a place in your mind.

People often daven with intensity when there is a crisis—when they want someone healed, when they are crying to Hashem to have a child or when they are experiencing financial distress. They plead with Hashem for their needs and genuinely feel like they are talking to Him. But why is it so hard to pray that way when we are not in such pressing circumstances?

We can. We just have to practice doing it, beginning with a few minutes at a time and then expanding from there.

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That’s what kavanah is. It means to aim, to focus your brain—and when you do so, davening on an ordinary day can become a life-changing activity.

WHAT IS A BERACHAH?

The Tangerine Experience and the Impact of Davening

By Zale Newman As told to Binyamin Ehrenkranz A berachah is an attempt to “catch” Hashem in the moment.

Take a tangerine, for example.

First, look at the orange color.

(Incidentally, there are very few orange things found in the natural world: an orange fruit, flowers and the rare bird, and that’s about it.) Look at its protective skin and think about where the orange came from. Our fruit tends to come from faraway places like Morocco. Imagine all the work that went into getting the orange to your home—from a decaying seed growing into a full-fledged tree, the nutrients provided by water, the earth and sunlight, the fruit developing from the blossom and then the harvesting, packing and shipping required to bring the fruit to your local supermarket.

When you open up the orange, you find these cool little wedges filled with hundreds of fruity pellets. Bite into a wedge, and you taste refreshing, tangy,

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sweet juice laden with vitamin C—a unique flavor all of its own.

With this little piece of nutritious fruit, Hashem is sending you a gift. It’s love in a little ball. Hashem is saying, “I could have fed you like a cow. I could have fed you like a bug or a fish. But I didn’t. Look what I sent you from Morocco: little wedges, filled with pellets of flavorful, refreshing juice containing vitamin C to help protect you.”

If before eating a tangerine, one reflects on it this way and then says the berachah, suddenly it is no longer just an act of eating. It’s using food as a way to relate to Hashem.

And what are the results of reciting berachos this way? Not only do you begin to recognize Hashem more intensely, but you also become a more appreciative human being.

You start to be more aware of what other people do for you. It makes life so much richer and so much more pleasurable.

This is also how davening can affect you. The Baal Shem Tov’s measure of whether one davened or just mumbled words is: “Are you different post-davening than you were before? Are you at least a little more aware and a little more appreciative?” The key is being “more than”: more welcoming, calmer (and less angry), more tolerant, more sensitive, more giving, happier. A true davening experience should bring more balance and a genuine spirituality to your life.

The best daveners I have seen may be physically in the room, but they are really not there at all. You could try speaking to them and they won’t answer; they are in a deep, meditative state. During Shacharis I often see “the holy man of Toronto,” Rabbi Shea Fuhrer, the rosh kollel of the Bobover shul, daven like this. I like davening in his minyan because his kavanah is like the engine of a train; it pulls you along.

Daveners like that are in the midst of a deep, intense conversation and you can see it on their faces. Their eyes are closed. Sometimes they are smiling and sometimes they are pleading. But it’s not dramatic— they usually aren’t moving and they aren’t waving their hands or yelling. They are having a deep, intense conversation. They are really in another place. And that’s what kavanah is. It means to aim, to focus your brain—and when you do so, davening on an ordinary day can become a life-changing activity.

Obviously, it takes time to become this kind of davener. You can start by focusing on just one or two lines.

Take either the first line of Shema or one of the berachos of Shemoneh Esrei. I often suggest starting with Modim because one can easily think about all the things for which he or she has to be thankful.

Once you have practiced this exercise you can use it anywhere. I was in the airport in Munich recently.

It was the last place on earth I wanted to daven, but my Shacharis lasted over an hour and a half. I said to myself, “I am in Germany. I have to be here for whatever reason. They are all staring at me, but I will pay them no attention. I am going into another zone.” And I went into a deep davening zone, and that was that. It was a wondrous, inspiring experience for me and likely a kiddush Hashem for those who were observing the swaying, praying Jew wearing tallis and tefillin.

It is worth noting that learning how to focus intently is an especially important skill in an age when we are constantly distracted by so

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much communication of one kind or another. It can assist you in other areas of life that require your full attention as well, like being there 100 percent with your spouse, children or grandchildren. Or being fully present with a friend celebrating a simchah or a neighbor sitting shivah.

Real tefillah is about connecting Heaven and earth. It is very spiritual and otherworldly, but it is also practical. You might be the most successful businessman, musician or teacher. But spend a few minutes every day reminding yourself that Hashem is with you every step of the way, and that He is there to guide you and help you when you need Him. That is an awesome experience.

For years, I taught a class entitled the “Soul Spa,” because that is what real davening is. It is like being in a spiritual spa—rejuvenating and relaxing, intense yet invigorating.

Rabbi Zale Newman has been teaching about davening for over thirty years, including at hundreds of NCSY and kiruv programs, and at the Village Shul in Toronto. He is the author of Stairway to Heaven: A Novice’s Guide to Traditional Jewish Prayer (Maryland, 2015) and is a frequent speaker in shuls and organizations across North America.

How to Be an Inspiring

Shaliach Tzibbur

By Eitan Katz

As told to Binyamin Ehrenkranz

It’s really helpful at first to find a place with a tzibbur that loves to daven. That kind of crowd is mainly looking for a person who has an approach of trepidation, but they don’t need the perfect chazzan. They will never make someone feel uncomfortable if he’s not perfect, because they know 28

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davening is about being together.

That’s a perfect place to start.

It’s probably wise to begin with Kabbalas Shabbos, since the words and applicable tunes are familiar to most people. When starting out, you should also prepare in advance which tunes you want to use. Ideally this can be done with help from others, though if you don’t have someone else to help you brainstorm, at the very least you should hum the tunes to yourself first to make sure that the words fit and the melodies match the message. It’s really critical you understand the words you’re saying and that you learn hilchos tefillah. If you don’t prepare, you’re not respecting the position properly.

Later on, once you’re more seasoned you’ll be able more often to “feel the moment” and decide tunes on the spot.

But even then one should always have a go-to song in the back of his mind in case of an unexpected freeze. I myself have an “Uh-oh-I’m-stuck” tune.

Learning how to keep a balanced pace comes with experience. For the first few times one davens from the amud, try having a friend nearby to help gauge the crowd and to tell you in a nice way if you’re going too quickly or slowly.

Being nervous is totally normal no matter how much experience one has. Last year, I was in Manchester, UK, for the week of the Shabbos Project. There were 1,500 people in shul Friday night. But it wasn’t just 1,500 people. It was 1,500 people I had never seen before. It was intense.

I was standing up there saying to myself, “Ki Ata Imadi, Ki Ata….”

When I get nervous, I try to remind myself what I’m doing, and that it’s not about me. It’s helpful to keep in mind what a zechus (privilege) it is to use the talents Hashem has given you to help open people’s hearts to Him. That’s not a simple thing. Reminding yourself what you’re doing up there can actually make you feel more confident.

It’s important to keep in mind that davening from the amud is not a performance. But if a person learns Torah and makes it a part of his life, no matter how much or little, then when he goes up to the amud, he won’t feel like a showman.

Eitan Katz leads inspiring concerts and davening throughout the Jewish world. He has recorded nine albums, the latest of which is entitled Pure Simcha. Eitan and his wife, Malka, live with their five children in Far Rockaway, New York.

How to

Strengthen One’s Emunah

By Michel Twerski

As told to Binyamin Ehrenkranz

Strengthening emunah is often challenging due to the chasm between our minds and our hearts. While we recognize intellectually that there is a Creator to Whom we are indebted for our lives and for everything that happens to us, this does not always translate into an ongoing awareness that impacts how we live and feel.

How can we begin to make faith real in our lives? Through increased consciousness. We need to focus on the things that we actually already know.

God is our constant companion. He’s a member of our family, He’s a member of our office space, He’s a member of our social circle. He’s a companion in our lives wherever we go and in whatever we do.

But how can we feel this emotionally?

Berachos Making a berachah should be taken seriously. It takes only a few seconds to stop and say, “I want to acknowledge that what I am eating is a gift from Hakadosh Baruch Hu.” When a person recites berachos in the morning, thanking God for the fact that he can walk and see and stand up—it takes only a few seconds to realize that these are all Divine gifts, and that nobody owes it to him. These are blessings that Hakadosh Baruch Hu gives us in order that we begin the day with a sense of gratitude.

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God is our constant companion.

He’s a member of our family, He’s a member of our office space, He’s a member of our social circle. He’s a companion in our lives wherever we go and in whatever we do.

And this should continue throughout the day, as well; when we say Asher Yatzar, for example, we thank Hashem for the fact that our organs work so perfectly. We can engage in all of these acts of gratitude mindlessly or, if we choose to, mindfully.

Developing Awareness The Gemara says that when a person reaches into his pocket to take out a certain coin and he takes out the wrong one, it was orchestrated from Above. A relevant parable mentioned in some sefarim concerns a king’s only son who had committed a crime for which he deserved capital punishment.

In this kingdom, capital punishment was implemented by making the condemned individual lie prostrate on the ground; a huge rock would then fall upon him, crushing him.

The king was in a quandary. If he did not carry out the punishment, he would appear to be a hypocrite, and it would signify that the king’s laws were not enforced and hence, meaningless. But if he did carry out the punishment, he would lose his son.

One of his advisors suggested: “Take the rock and crush it into small pellets, and then whenever the prince walks by, throw one of the pellets at him. Over many years you will have thrown the entire rock at him, except that instead of killing Rabbi Michel Twerski is the Hornosteipler Rebbe of Milwaukee and senior rabbi of Congregation Beth Jehudah.

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him, the rock will have caused him minor injuries and discomforts.”

In a certain sense, we generally dismiss little frustrations—the car wouldn’t start, or we stubbed our toe— and react by saying something like, “Oh, darn!” (or something worse).” We often do not view these occurrences as being directed by a loving Parent Who has a cheshbon [reason] for everything that happens to us. We need to remember that even these minor incidents are meaningful in terms of our relationship with the Ribbono shel Olam. The only way one can manage dealing with larger challenges is by dealing with the smaller ones, and by developing a God-consciousness on a moment-by-moment basis.

One begins forming this type of awareness by saying to himself: “As much as I can, today I am going to try to be mindful of both the blessings in my life and the small distresses, and I’m going to express my gratitude for everything that takes place in a way that will make the Ribbono shel Olam a real presence in my life.”

On Reflecting On the other hand, sometimes what can’t be achieved with forethought can be achieved via reflection. Even though you may go through your daily routine unthinkingly, if you can create tiny spaces in which to spend a few minutes mentally reviewing what has transpired over the past several hours and whether or not you handled these events in a conscious manner, you can improve in your mindfulness. You can say to yourself, “Okay, this and this happened

and I reacted vindictively or angrily.

That shows that I failed to recognize that the incident was orchestrated by Hakadosh Baruch Hu. If I truly believed that, I wouldn’t have reacted so angrily or so arrogantly. Here’s what I need to do next time to react in a way that shows I believe Hashem is behind it all.”

This exercise is very challenging and it does not happen on its own. But if one applies himself, as time passes he can become quite good at it.

Taking God Seriously In certain circles, it can be common for individuals to come to shul dressed very casually. This practice is wrong because it indicates that we don’t take our audiences with Hashem seriously. If we truly internalized that we are going to meet the Sovereign of the Universe, and we acknowledged that He holds our heartbeat in His hands, would we arrive dressed informally? And when we davened, would our minds be on cruise control as they often are?

The bridge we have to cross in emunah and bitachon is beginning to take God seriously. Our faith has to be manifest in everything we do— in our self-restraint; in our refusal to get angry, in the way we talk to people and about people, in the way we make berachos, in the way we come to shul, and at what time we come to shul. And it has to be evident in how we deal with tiny successes. We should not accept them mindlessly— we should be grateful for them and recite all of our berachos, in a way that shows we are engaged with Hakadosh Baruch Hu with feeling: “Thank You Hakadosh Baruch Hu for this fruit!”

Conversely, our faith should be evident in the tiny discomforts we experience too. If we work on our awareness that small annoyances come from Hashem and gradually build up to a full recognition that all derives from a Divine Author, when we experience great successes we will receive them humbly and gratefully; and when, chas v’shalom, we have significant challenges, setbacks or pain, we will also be able to receive those with the knowledge that they come from the same Author.

Over time one who cultivates this

God-consciousness will be able to deal with life more effectively. He will meet successes with humility and gratitude, and he will face challenges and pain with a certain sense of equanimity, knowing that they are not without meaning.

In Chassidus there is the concept of da’as, which the Zohar Hakadosh calls the key to the other middos, which are intellectual or emotional.

Da’as stimulates and unites them, enabling our emotions to reflect how we think. It is really a form of focus and concentration.

Emunah and bitachon are developed in small increments and grow in “real-time,” to the point where we gradually do take ourselves seriously and we take Hakadosh Baruch Hu seriously. Growing little by little is the key in developing da’as—of achieving for ourselves that the intellectual becomes real. And that is when we can begin to experience feeling love, awe, reverence and gratitude.

How to

Host Shabbos Guests

By Shani Klatzko

As told to Leah Lightman

Having an open heart and being organized are primary qualifications for having guests on a constant basis. I’m a stay-at-home mom who hosts between fifty and eighty Shabbos guests on an almost weekly basis; my husband is in kiruv and we raise funds privately for this. Hosting guests on this level must be a labor of love.

Why an open heart? Your guests might span the spectrum of Jewry, and conversations around the dining room will run the gamut. Some will be starting out in Yiddishkeit, while

others might be frum from birth and there will be many shades of gray. It has to be okay with you. Just know that each guest around your table is a Jew who wants to experience the beauty of Shabbos—and you are helping him or her do that. My husband, children and I believe that each and every Shabbos can be a life-changing experience and we treat it as such.

Organization is key. It’s helpful to have an extra supply of the ingredients for cooking and baking on hand, as well as stashes of paper goods and other necessities for entertaining. Because we entertain on a macro level, we have two industrial-size refrigerators in our kitchen, an industrial-size freezer in the basement and an industrial-size food processor.

Having a schedule is crucial. Try spreading your preparation for Shabbos throughout the week. Assuming your schedule allows for it, on Sunday and Monday you can bake challah, kugels and desserts. Tuesday, Wednesday

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and Thursday can be reserved for cooking. Friday should be set aside for last-minute errands. If at all possible, try to keep Fridays calm and not too overwhelming.

Stay simple. Keep the menu repetitive—week after week we serve the same foods: challah, fish, dips, chicken and meat, kugels, dessert.

Usually, I make challah with two five-pound bags of flour and we supplement with store-bought challah.

Opt for speed over perfection. It’s irrelevant to me whether or not my matzah balls look alike or are the same size. You need to enjoy your guests and not worry about every last detail.

If your children are still at home, it’s a good idea to make hachnasas orchim a family effort—not only will it lighten your workload, it will teach your kids lifelong lessons. My children are involved in the food preparation, setting tables and cleaning up. My sixteen-year-old daughter bakes. Each Shabbos, my husband thanks each family member for his or her help. If a particular child isn’t so helpful one week, turn a blind eye. Not everyone can be “on” all the time.

Try to get to know every guest at your table personally. After the fish course, have each person introduce him or herself. This creates a warm and welcoming atmosphere. More important than the menu is the attention you give to each person who enters through your door.

Hosting guests often means providing sleeping accommodations.

We find out in advance who is coming and what their particular needs are.

We have an abundance of pillows and blankets and plenty of sleeping options.

For guests who need more private or quiet accommodations (which a busy home like ours can’t necessarily provide), we reach out to families in our neighborhood.

It’s absolutely essential to set aside “family only” time as well. Every now and then, we have a “Klatzko only” Shabbos so we can be alone with our children and grandchildren.

To engage in hachnasas orchim on a regular basis requires being organized and efficient and having 32

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lots of energy. But the connections you develop with people and the thrill you experience by helping them grow in Yiddishkeit—while they become like family members to you—make it all worthwhile.

Shani Klatzko lives in Monsey, New York with her husband, Rabbi Benzion Klatzko, and children.

Her husband is the CEO and founder of Shabbat.com, a social network service aimed at the worldwide Jewish community. Shabbat.com, which has 100,000 members, sets up users with hosts for Shabbos.

Leah Lightman is a writer living in Lawrence, New York with her husband and family.

How to Do

Bikkur Cholim

By Jason Weiner

As told to Rachel Schwartzberg

Our guiding principle for bikkur cholim—as chaplains, rabbis or people in the community— is this: when in doubt, show up.

There’s a debate regarding the source for the mitzvah of bikkur cholim. One opinion is that the source is Shemot 18:20, when Yitro says to Moshe, “v’hodata lahem et haderech yelchu vah [and you should tell them the way they should go].” The Gemara says that every word in this pasuk teaches us a different mitzvah. The word “yelchu” [they should go] refers to the mitzvah of bikkur cholim. Why is “yelchu” related to this mitzvah specifically?

The Maharsha explains that you fulfill the mitzvah of bikkur cholim simply by going.

I spend a lot of time visiting with people. They often tell me they are disappointed that certain relatives or friends didn’t visit. I rarely hear anyone

say they’re disappointed that someone visited. Err on the side of being there.

You have to use seichel and be sensitive, of course, not to be a burden.

For example, the halachah says you should not visit the sick first thing in the morning because patients are often busy with doctors or at the end of the day, because they can be tired.

Call ahead if you are not sure if it’s an appropriate time.

As a general policy, a visit need not be more than twenty minutes. The sick person is hosting you, and it can be very taxing on him or her. Even if you’re only visiting for five minutes, sit down if possible—it’s more respectful that way.

Chaplains have a rule, which really applies to everyone: we want the person we’re visiting to lead the conversation. Walking in and saying “How are you?” is not a great way to start a conversation. Instead, I always suggest starting with “I just came to wish you well.” Then, be quiet and let the person lead. Be a good listener. The three most important words you can use are “Tell me more.” This focuses the conversation on what the sick person wants to talk about, helping him feel that you are interested and care. Allow for awkward pauses and silence to give him an opening.

If the individual isn’t talkative, maybe you can update him or her on what’s going on in the community.

Not lashon hara, of course, but help the individual feel connected. People in the hospital become isolated. You can enable them to transcend the four walls of their hospital room.

The worst thing you can do is try to impose your values, giving reasons “why” the person is sick, or trying to “fix” things. I have also seen visitors focus entirely on what they brought. People tend to bring little gifts to patients, because it makes them feel like they did something nice. But there are so many dietary restrictions when a person is ill, it can be complicated. And that’s not the point of the visit. I believe the number-one tool we have is ourselves.

Our presence. Have the confidence to know that it’s your presence that matters most to the sick individual.

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Don’t feel the need to bring anything.

There’s a halachah that fulfilling the mitzvah of bikkur cholim requires saying a tefillah for the sick individual to recover. It can be simple, it doesn’t have to be a whole mi sheberach.

Another part of the mitzvah of bikkur cholim is caring for the sick person’s family; asking what you can do to help will reassure the individual that his family is taken care of.

When it comes to bikkur cholim, everything is a case-by-case situation and every patient is unique. But don’t underestimate the huge impact you can have just by being there with someone.

Rabbi Jason Weiner is the senior rabbi and director of the Spiritual Care Department at CedarsSinai Medical Center in Los Angeles, California.

Rachel Schwartzberg works as a writer and editor and lives with her family in Memphis, Tennessee.

How to

Prepare for Aliyah

By Deena Shulman As told to Rachel Schwartzberg

When we made aliyah three years ago, it was mostly for idealistic reasons. We were surprised at how practical the decision turned out to be. Besides all the amazing things about living here, the move has been good for us socially and financially. The benefits provided to our family by the Israeli government for making aliyah and living here as citizens have outweighed the generally higher costs of living [in Israel]. The amount of money we have saved on healthcare and tuition alone has been very significant. People should know that aliyah can be a good move for 34

JEWISH ACTION Summer 5778/2018

both idealistic and practical reasons.

If you come with a family, you need to prepare yourself and your children.

Any prior exposure to Hebrew is a huge advantage. My daughter was attending a daycare in New York where one of the teachers spoke Hebrew, so I asked her to speak to my daughter as often as possible in Hebrew. The language barrier presents a huge challenge. It’s important to prioritize anything you can do to enhance your family’s ability to communicate when you arrive.

Whether you’re set on making aliyah or not, if the idea is in your head, talk about it in your home. Your children should know that living in Israel is a goal well before you tell them you’re moving. In the event that you are unable to make aliyah, if your children know it’s your dream, perhaps they will make it here before you do! Building a vision and focusing on a goal are helpful in getting through the tough times in any major undertaking.

If aliyah is something you’re considering, it is never too early to start collecting information. My parents began attending Nefesh B’Nefesh events ten years before they moved to Israel in 2016 (when they were semi-retired).

Making a pilot trip is a must.

The one thing a pilot trip needs to accomplish is to make you feel at home. Before you go, identify two or three places to live that sound promising. Spend time in each place.

Ideally you should spend a Shabbat there or a night, but at a minimum, you should walk around and see the people. The main thing is to find a neighborhood where you feel at home.

Everything else can be done remotely.

When you are ready to make aliyah, it’s likely going to take at least five to eight months for the paperwork to be processed, and that’s if you’re on top of things. You could pack up and go in less time, but you may not be an Israeli citizen when you get there. It took me a year, between the paperwork and the planning, which included all the logistics of moving a family, such as finding an apartment, deciding what possessions to take with us and what to buy in Israel.

There are definitely things that you

will have to get used to. For example, produce is seasonal in Israel. Fruits and vegetables tend to taste better, but you can’t necessarily find exactly what you want when you want it. The weekly schedule is also different in Israel— everything is on “Jewish time.” Sunday is a regular work day and Tuesday is the “hump day,” so it’s often a half-day for businesses and schools. Friday is usually a day off. And everyone in Israel has a different idea of “business hours.” You have to adjust to that.

They say that in Israel, everyone is family. I’ve found that to be true.

People genuinely want to help new olim. Nefesh B’Nefesh has community coordinators whose job is to get olim settled comfortably. We recently called our coordinator for help with converting my husband’s driver’s license. Even after living here for three years, it’s a comfort to know someone is there to support us.

Remember, this is a country where bus drivers congratulate you on moving here. Native Israelis are often the most supportive. They see that we believe in this country and it inspires them. They are grateful that we came and they want us to be happy here.

Deena Shulman is a massage therapist and professional organizer who made aliyah in 2015 from Queens, New York. She lives with her husband and two children in Ramat Beit Shemesh.

How to

Pay a Shivah Call

By Elchonon Zohn

As told to Binyamin Ehrenkranz

Photo: Mishpacha Magazine

One of the most important pieces of advice for someone paying a shivah call is to prepare. Spend a minute or two reflecting on what you can say that

Grief may take a long time.

While Chazal established certain time periods for aveilus, there’s no set recovery time for everyone. relates to the mourner’s particular loss. This can make a big difference in your ability to comfort the avel. Think about the type of home you are visiting and any relevant memories of the deceased, if you knew him or her.

Once you walk into the shivah house, if there are already many people there and it looks like you may not get that much time with those sitting shivah, keep in mind that your presence itself often gives the mourner(s) much comfort. I sat shivah a few times. There were times when I was not able to engage every visitor. If someone came who was especially important to me, then I certainly tried to take the lead in speaking to him. But when that wasn’t possible, just knowing that those people were there and seeing their concern was very comforting.

In most cases, a visit of fifteen to twenty minutes is really quite sufficient. If you can, wait a few minutes until others leave, and then you can then move up toward the mourner. Even then, however, it’s best to set aside the notion that one can accomplish what others can’t. I’ve been to shivah homes where people pretended to be very close, when in actuality I don’t think they were. It was obvious to people watching and it made the atmosphere very uncomfortable for everyone, including the aveilim.

You shouldn’t feel that you didn’t accomplish anything by not having engaged the avel in heavy conversation.

If you are not particularly close with any of the mourners, it’s best to do what the halachah states: let the avel lead; don’t start speaking until he opens the conversation. He may need different things at different moments. See what he says to you.

If you find the conversation dwelling on the mundane, you might say something like, “Is there anything about [the relative] that you want to share?” Or, “I wasn’t at the levayah, but I heard that the hespedim were very

Rabbi Elchonon Zohn is director of the Chevra Kadisha of the Vaad Harabonim of Queens (New York), and founder and president of the National Association of Chevra Kadisha (NASCK).

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12

Do’s & Don’ts of Nichum Aveilim

By Rabbi Elchonon Zohn

DO • Turn off your cell phone.

• Prepare for the visit by thinking about memories of the deceased.

• Be mindful of different aveilim at the same shivah with different needs.

• Let them cry and express pain openly; there’s no need to distract them.

• Be comfortable with quiet—sometimes it’s what is needed most.

• Listen with empathy, even to feelings of guilt, if expressed.

DON’T • Ask questions to satisfy your curiosity.

• Tell your own personal stories of grief.

• Have side conversations with others who are visiting.

• Minimize or discount pain—it’s the wrong time for “Be strong” or “I know how you’re feeling” or “You shouldn’t feel that way.”

(Better: “I feel your pain.”)

• Initiate discussion about cause of death or medical history of the deceased.

• Say anything if you’re unsure if it’s appropriate or you don’t know what to say.

When in doubt, do without.

36

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meaningful. Could you tell me something that was said that you feel I can learn from?” This is also something that’s valuable to think about before you walk in: which areas of the departed person’s life you might want to ask the mourner to highlight if you knew the relative. Though you certainly do not want to impose in a way that’s uncomfortable, if it’s done quietly and with sensitivity one will usually find that people really do want to talk about the person they have lost.

Before leaving, it is customary to say the phrase “HaMakom yenachem es’chem b’soch she’ar aveilei Tzion ve’Yerushalayim [May the Omnipresent comfort you among the mourners of Zion and Jerusalem],” which will also fulfill the mitzvah of offering solace. While there are varying opinions, it is definitely acceptable to say this to the mourner even if he or she is not seated. We traditionally do not shake hands with one sitting shivah because of the prohibition of extending a full greeting to a mourner.

It’s also important to keep in mind that the mitzvah of nichum aveilim does not end after the shivah is over.

There’s a tendency to avoid someone who has just suffered a loss, which is the opposite of what he or she often needs. Relate to a mourner as normally as possible, in the same manner as you had done prior to the aveilus. And if it’s someone with whom you are genuinely close, it’s really critical to stay in touch to see if there are ways in which you can be helpful both during and after the shivah. It may be better to just do what you think needs to be done to help them rather than asking first.

It’s often after shivah when people collapse emotionally. If you have a close relationship, keep in touch—call the individual a few weeks later. You might say simply, “I know the sheloshim is over. How are you managing?” Grief may take a long time. While Chazal established certain time periods for aveilus, there’s no set recovery time for everyone. The pain can frequently endure much longer than a week or a month. People just need to know that there are others who care about them.

How to make a

Kiddush Hashem at Work

By Nechama Carmel; based on an interview with Gary Torgow from Detroit, Michigan

Making a kiddush Hashem means presenting the Ribbono shel Olam, His Torah and His people in the best light possible. As chairman of a public company, I serve as one of the ambassadors of the Jewish people.

But I’m not unique—anybody who interacts with the world beyond the Jewish community is an ambassador.

It’s a practicality of life. In our society, it has become the obligation of every Jew in the workforce to view him or herself as an ambassador.

You need to remember that your colleagues are always watching you because of what you represent. Keep in mind that whatever circumstance you find yourself in, whatever activity you’re involved in, whatever words you use, reflect not just on you, but on the entire Jewish people. You represent something much bigger than yourself.

Most everybody with whom I interact in the business world knows I’m an Orthodox Jew. I sit at the business table negotiating a deal, and the first thing they see is “Orthodox Jew;” then and only then do they see the business person at the table.

We have an obligation toward our fellow Jews as well. There is rarely a a member of the Jewish faith with whom I interact that I don’t encourage to join the local Partners in Torah program.

When a secular Jewish friend of mine took on a new position heading a national company in the Michigan region, he called to ask for a meeting.

I met with him at his office and as the meeting ended, he said, “You know, Gary, it was so nice of you to give me two hours of your time. Is there anything I can do for you?”

“I’m glad you asked. I was just thinking about it,” I replied.

“Great, what could I do for you?"

I said, “I’d like you to spend an hour with my rabbi.”

“Doing what?” he asked.

“Learning Torah.”

He said, “Gary I would do anything in the world for you, but I am not going to learn Torah. I have no real background or interest in Torah. . .” He was pretty adamant, but in the end, he relented. I took him to meet Rabbi Avi Cohen, a member of the Partners in Torah team in Detroit. He spent an hour with Rabbi Cohen, which ended up turning into a warm, loving chavrusa that has lasted nearly fifteen years. My friend told me years later that it was the second most important meeting of his life, after meeting his wife.

To make a kiddush Hashem, it’s critical to realize that everything you’re doing, all of the effort that you put into your business life, is the necessary hishtadlut; but the Almighty controls everything. If you keep the right perspective regarding the source of your success, you act differently. You will not have to be the toughest guy in the room and you do not have to be the guy who makes the most money. You can leave a few dollars on the table. My rebbi, Rabbi Avrohom Abba Freedman, zt”l, used to say that being a workaholic is not aligned with a Jewish hashkafah [worldview]. One doesn’t have to be a workaholic in order to be successful, because success is not in your hands in any case.

I heard from Rabbi Leib Kelemen that it’s inappropriate to be a multitasker. When you are speaking with someone, Hashem wants you to be focused on that individual; that’s part of loving your fellow Jew. To do otherwise, he said, is assur [forbidden]. You shouldn’t be checking your e-mail while speaking to someone on the phone just because you can get away with it. This is all part of making a kiddush Hashem; if you’re talking to someone in a business setting and you’re looking down at your text messages, that’s disrespectful.

My own role model when it comes to making a kiddush Hashem at work was my maternal grandfather, Manuel Merzon, a”h, who emigrated from Russia in 1918 as a sixteen-year-old. On the eve of World War I, he was sent by his parents to his brother in Detroit. He was the first lawyer to wear a yarmulke in court in Detroit in the ‘40s. (I wrote a book called Raising the Bar, which is a collection of some of his divrei Torah.)

My grandfather was a very devoted Jew who wasn’t motivated by wealth or fame; the Ribbono shel Olam was everything in his life. When you carry yourself that way, you become the greatest ambassador. His righteous behavior and the way he associated with the non-Jewish community had a dramatic influence on those around him and on me as well.

At one point, my real estate company was one of many teams bidding on a high-profile project for a significant piece of real estate in Detroit owned by the city. Then Detroit Mayor Dennis Archer and his team were interviewing each of the bidders. The mayor’s office called the team leaders of all the bidders to inform us that the mayor would be personally interviewing each team on Saturday at the mayor’s residence.

On Sunday the bidders would meet with his team, and on Monday the mayor would make a big public announcement divulging which team won the project.

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When the mayor’s staffer told me the interview was on Saturday, I asked, “Is it possible to do it on Sunday?”

“No, the mayor has made it very clear that he is only going to do interviews on Saturday,” replied the staffer. “He needs a day to decide before making the announcement at 9:00 am Monday morning. There’s no other time.”

“I unfortunately can’t be there,” I said.

“You know if you don’t come, you’re disqualified,” he warned.

“I’m a Sabbath observer and therefore it’s impossible for me to be there,” I replied.

So he said, “Okay, let me call you back.”

About an hour later, a higher-level staffer, whom I happened to know, called me. “You know, Gary, we would arrange to put you up in a local hotel, and we would carry your material. You don’t have to violate any Sabbath rules; we’ll take care of you completely,” he said.

“No, it’s not just the particular rules about Sabbath,” I said. “I don’t do any

ISHA B’AV ‫ח״עשת‬ 2018

‫ט׳ באב‬

business on Saturday. I’m at home with my family and for me it would not be appropriate to make a business presentation on the Sabbath.”

“You know,” he said. “We’re trying everything we can to accommodate you. You’re a great guy, and you have a wonderful presentation, but I regret to tell you that you’re going to be disqualified if you don’t come on Saturday.”

“Okay, I accept that and no hard feelings,” I replied. “I understand completely, and send my regrets to the mayor; we’ll work on another project together.”

About an hour later, the mayor himself calls me: “Gary, this is Dennis.”

“Hello, Mr. Mayor, how are you?”

“I want to apologize,” he said. “I would never ask anybody to violate his religious beliefs to participate in a business deal, and especially not you. You’re Orthodox and everybody knows it; we should’ve known in advance. I am canceling all the

interviews for Saturday. I’m going to make the announcement on Tuesday, and we’ll do the interviews on Sunday and Monday and you’ll bring your team then.”

So the mayor changed the day. Oh, and by the way, we won the project.

Of course, not everything works out perfectly, but that too is part of the kiddush Hashem. The Almighty ultimately decides what is good for us in every circumstance and we always need to be confident in that comforting realization.

Gary Torgow is the chairman of Chemical Financial Corporation, the holding company for Chemical Bank, which is the largest bank headquartered in Michigan. He is a senior vice president of the Orthodox Union and chair of OU Kosher.

Nechama Carmel is editorin-chief of Jewish Action.

If you can’t be in shul on Tisha b’Av, log on to www.ou.org/tishabav at any time during the day to enhance and deepen your understanding of the Kinot

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SEPHARDIC KINOT:

Exploring Moroccan Tradition

By Barbara Bensoussan

The decorated first page of the Book of Eichah from late thirteenth-century Italy.

Illustration: British Library, London, UK / © British Library Board.

All Rights Reserved / Bridgeman Images

40

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onfession: I don’t usually spend much time in shul on Tishah B’Av day. Not being a champ at fasting, I usually opt to lay low at home in front of a computer, watching Rabbi Dr. Tzvi Hersh Weinreb’s streamed discourses on selected Kinot. (I always feel a little guilty, on this day of intense mourning, for getting so much pleasure from his fascinating talks.)

If I were to be more virtuous and take myself off to shul, however, I would have a different opportunity to expand my acquaintance with Kinot. My Moroccan-born husband frequently prays at Netivot Israel Congregation, Brooklyn’s flagship Moroccan synagogue, where the Kinot are different and rather more tuneful than their Ashkenazic counterparts. Rabbi Gad Bouskila, the rav of the shul, generously took some time to talk to Jewish Action about the ways in which Moroccan Kinot and the minhagim of the Nine Days differ from the Ashkenazic versions.

Rabbi Bouskila, who was born and raised in Casablanca, studied at a yeshivah in France before immigrating to the United States and completing semichah at Beth Medrash Govoha in Lakewood, New Jersey.

While there have been Jews in Morocco since ancient times, the majority arrived there following the Expulsion from Spain in 1492.

Despite occasional eruptions of anti-Semitism, Jews built flourishing communities in Morocco and were relatively well-tolerated. The establishment of the State of Israel, however, led to overt tensions that caused the majority to flee to havens such as Israel, France and North America. Today, the Jewish population of Morocco is estimated to be under 3,000.

Nevertheless, those who left still cling faithfully to their beloved, colorful traditions and customs, many of which were practiced in the Castilian and Andalusian regions of Spain in the Middle Ages.

When I was a child in Morocco, the shamash would go around placing ashes on people’s heads, a custom we still practice in our synagogue in Brooklyn.

JA: Can you tell us about Moroccan minhagim for Tishah B’Av? Do they differ from Ashkenazic minhagim?

Rabbi Gad Bouskila: There are both similarities and differences. For example, in Morocco we didn’t eat meat the entire Nine Days [similar to the Ashkenazic minhag and unlike other Sephardim], although there were three different customs regarding meat consumption on Shabbat, depending on one’s family tradition and the city in which one lived. Many Moroccans do not eat meat for the duration of the Nine Days including Shabbat, because that is an old tradition we observe when in aveilut. Others do eat meat on Shabbat, and still others eat only dried or preserved meat on Shabbat.

My mother used to prepare preserved meat for Shabbat, but when I came to America and it was difficult to obtain dried meat, my father told me I could be more lenient and use regular meat in the dafina, which is our version of cholent or hammin.

There has been a lot of rabbinic discussion about whether one should abstain from meat on Shabbat during the Nine Days. According to Chacham Ovadia Yosef, one should follow the Shulchan Aruch and eat meat, but the Moroccan sage Rabbi Shalom Messas wrote a teshuvah saying that Moroccans should be allowed to abstain from eating meat on Shabbat during the Nine Days [as it is their tradition]. It’s a very old minhag.

JA: What happens on the day of Tishah B’Av? RB: Everyone goes to shul and sits on the floor crying until chatzot—men, women and children. When I was a child in Morocco, the shamash would go around placing ashes on people’s heads, a custom we still practice in our synagogue in Brooklyn. The men lift their kippot to receive the ashes. Back in Morocco, some of the older members of the kehillah would come to shul wearing flax sacks under their tallit kattan, as a sign of mourning and a means of inflicting suffering. Just touching them would make my skin itch!

All over North Africa, the custom is that after chatzot the women start cleaning the house and changing the sheets. The men begin slaughtering to restock the meat supply, even though we are not permitted to eat meat until after chatzot the next day. As soon as Tishah B’Av is over, we’re allowed to shower and shave.

Other Sephardim don’t do this sort of house cleaning and shechting on Tishah B’Av. We follow this custom because we consider it a way of preparing for Mashiach.

There’s a midrash that says Mashiach will come on Tishah B’Av. JA: Which historic events are the subject of Sephardic Kinot but not found in Ashkenazic Kinot?

RB: The original Kinot, which were recited by both Ashkenazim and Sephardim, were written after the

Rabbi Gad Bouskila

destruction of the First and Second Temples. Those were written by both Sephardic and Ashkenazic rabbis.

The first Machzor Sepharad for Tishah B’Av included Eichah and the Kinot about the destruction of both Temples. It also included Kinot written by the rabbis of Spain and Portugal about a century before the Expulsion from Spain. After 1492, about 100 Kinot were composed describing the atrocities of the Spanish Inquisition and the Expulsion from Spain, and they were added to the machzor. (The Kinot recited by the Persian and Syrian Jews are shorter than ours; they didn’t add these Kinot because they didn’t experience the Spanish Expulsion.)

The Kinot from Spain are very tragic, detailing the ways Jews were tortured and burned at the stake. One kinah, written by Rabbi Moshe Nahouri describes how the Spanish [oppressors] destroyed homes and properties, slaughtered the chachamim, starved the Jewish people and abused our young women.

Another by Rabbi Baruch Toledano compares the disasters in Spain to the disasters during the Churban Beit Hamikdash. Quite a bit later on, say 150 to 200 years ago, communities

Barbara Bensoussan has worked as a university instructor and a social worker and currently writes for Jewish newspapers and magazines.

Summer 5778/2018 JEWISH ACTION

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in Morocco and Tunisia added Kinot of their own to describe tragedies that the Arabs perpetrated in their own communities—atrocities such as women being kidnapped, shuls being razed to the ground, and entire communities being expelled.

JA: Are there Kinot about more contemporary events?

RB: Our Kinot today are divided into Kinot Hagedolot—Kinot that speak of the events during the Churban and are written in larger type—and Kinot Haketanot, which are written in smaller type and speak of the events of the Spanish Inquisition and Expulsion, and even more recent events. Some of those Kinot were written as recently as five or seven years ago.

In Eretz Yisrael, a kinah was written about the murder of Rabbi Elazar Abuhatzeira [he was murdered in his yeshivah in Be’er Sheva in 2011].

Another kinah was written about the expulsion from Gush Katif.

There’s one kinah—I’m not sure who the author is—that is very unique, [called] Madu’a b’leil Pesach. Tishah B’Av falls out on the same night of the week as the Pesach that precedes it.

This kinah takes the Four Questions of Pesach and transmutes them to Tishah B’Av. It asks, “Why is this night different from all other nights?

On Pesach we eat maror, tonight we sit on the floor and endure merorim, bitterness. . . . On Pesach we sit at a beautiful table, tonight we sit on the floor and cry. . . . On Pesach we drink four cups of wine and make berachot, tonight we read Megillat Eichah . . .” We all sing it together, and it’s very powerful.

JA: Are there stylistic differences between Ashkenazic and Sephardic Kinot?

RB: The Ashkenazic Kinot are harder to understand. The Ashkenazic poets employed complicated vocabulary and poetic terms that sometimes require explanation. The Sephardic poets cared more about creating Kinot that rhymed and that included easily understood descriptions of events that would cause people to mourn, like mothers being tormented and dragged away by the 42

JEWISH ACTION Summer 5778/2018

One hundred and fifty to two hundred years ago, communities in Morocco and Tunisia added Kinot of their own to describe tragedies that the Arabs perpetrated in their own communities—atrocities such as women being kidnapped, shuls being razed to the ground, and entire communities being expelled.

Tishah B’Av prayers outside of Aden Synagogue, Aden, Yemen, 1948.

Courtesy of Leon Betensky/Diarna Geo-Museum of North African and Middle Eastern Jewish Life

will chant a paragraph and the kehillah sings a long refrain after each section.

We all love the melodies very much— they linger in your mind until Rosh Chodesh Elul!—even though they’re very sad. A few of them are shared by all Sephardim, but we Moroccans have JA: How are the Kinot beautiful melodies unique to us. None actually recited in shul?

RB: For most Kinot, the shaliach tzibbur of our melodies come from Arabic sources, which isn’t the case for other or chazzan chants the first paragraph, Sephardic groups. Many of our and then everyone else follows along.

With some of the newer Kinot, which are melodies have Andalusian roots, while others, according to tradition, can be harder to sing, the leader will begin and traced back to the Levi’im in the Beit other people who know how to sing them HaMikdash. will take over. In other cases, the leader enemy in front of their children. It’s similar to the zemirot of Shabbat—the Sephardic zemirot are comprised of basic easy words, while you often need a peirush for the Ashkenazic zemirot.

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TIME to SING a NEW SONG Thoughts one year after a breast cancer diagnosis

By Toby Klein Greenwald

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PERSONAL HISTORY

Toby Klein Greenwald

W

hen you’ve had cancer, your emotional taste buds change everything. A sunset is more brilliant, smells of flowers are magnified, music touches the heart more. So when my daughter sent me a WhatsApp in December that she was in the delivery room with another one of my daughters in a hospital in the Negev, I burst into tears. We have, bli ayin hara, many grandchildren, and I’ve attended some of those births, but I never cried before upon hearing that a daughter was in the delivery room.

Yet here I was sobbing uncontrollably.

And I knew why. I didn’t cry for myself throughout the year of my diagnosis, chemotherapy, operation or radiation. But for any milestone or emotional occasion since then, the floodgates open—this time especially, because we were celebrating a new life and I’m still here.

When I got my diagnosis, I didn’t go into a tailspin. I thought, Thank God, I have healthy children and grandchildren, a loving husband, and I’ve done a lot of good things in my life. I’ve had many students, written meaningful articles and plays, and directed theater troupes and projects that brought joy and healing to others. If Hashem decides I’ve done enough, that’s His call.

I was in the middle of producing and directing a revival of a Biblical

musical by our Raise Your Spirits Theatre troupe called Ruth & Naomi in the Fields of Bethlehem, a show, appropriately, about chesed (kindness).

The cast, crew and stage moms all stepped up to the plate when they learned about my illness; they, along with my family and close friends, became a loving support group. Every time I walked through the door of the Efrat Community Center where we held our rehearsals, my cancer disappeared. On some days, during the chemo treatment period, when I was exhausted, the lead actresses would rehearse in my living room with me reclining on the couch.

Once, I fell asleep in the middle of rehearsal and they tiptoed out quietly.

It was important to me to tell the cast and crew about my illness personally.

Susan Handelman I didn’t want the children in the cast to hear through the grapevine at school. And I wanted them to see me smiling and functioning, even when it became clear that my beret was covering a bald head. They will all have challenges in their lives, I thought, and I want them to see that someone with a difficult challenge can get through it with cheerfulness and faith.

When my hair began to fall out, I asked a friend to photograph me getting my head shaved at the local beauty shop. Then we took selfies, including one with me looking cool in a fedora and sunglasses.

I got a big infusion of faith from one of our choreographers, an Italian dance and theater professional who was studying, along with her Italian artist-performer husband, to convert to Judaism. Her post-conversion name is Emuna Bracha—Faith and Blessing. She would talk to me about God’s goodness and the fact that He always has a plan, which I knew, but it meant so much to me to hear it from her. The day she and her husband completed their conversion and got married l’halachah was a chemo day for me. A cast member drove me to the wedding. I sat on the side, utterly exhausted, but at one point I took

two belly-dancing belts, went into the dancing circle, tied one around Emuna Bracha’s hips, the other around mine, and for five minutes I danced with her. It was my badge of courage. I had decided there was no way I was going to miss the opportunity to bring joy to this particular bride. Afterward, I had to sit down and breathe heavily for ten minutes, but it was worth it.

I discovered the sisterhood (and brotherhood) of cancer, and I also began quietly giving support to others—including a woman in our community who had told no one but her immediate family and me about her illness. I discovered scores of people, in hospitals and elsewhere, who are humbly doing chesed for patients, without fanfare. At one point, I had my Na’na Playback Theater (improv) actresses act out some of my harrowing stories for me, to help me heal. I felt all the love and support I had given them through the years come flooding back to me.

There were crises and hardships along the way, beyond the scope of this essay; but no one’s cancer story is simple and every patient could write her own book.

Sometimes I wanted to be alone, in the quiet. But I also discovered the value of bikur cholim (visiting the sick). In these days of social media posts, e-mails and texts—and I truly cherished every one of those comforting messages—it was special when friends paused their busy lives or overcame their discomfort and actually Toby Klein Greenwald, a regular contributor to Jewish Action, is a journalist, playwright, poet, teacher, and the artistic director of a number of theater companies. She is the recent recipient of the Lifetime Achievement award from Atara - The Association for Torah and the Arts for “dedication and contributions in creative education, journalism, theatre and the performing arts worldwide.”

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came to visit. During a particularly difficult time for me, one friend came on Purim with her daughter, who told her mother afterwards, “I understand now the impact of bikur cholim. When we walked through the door, Toby could not lift her head off the couch. By the time we left, she was sitting up and laughing.”

I treasured every gift—mugs with messages, flowers and plants, books of poetry, paintings, songs, home-made ice cream and gourmet coffee. One neighbor sent over a pot of chicken soup every Friday night for months.

After my chemo treatment ended, I told her she could stop. She said, “I’ll wait for the operation.” After the operation, she said, “I’ll wait until after the radiation.” After the radiation, I said to her with a smile, “You know, I have to take pills for five years now,” but finally released her from her incredible chesed.

Dr. Naomi Baum, a psychologist friend of mine, had written a book, Life Unexpected, about her own journey with breast cancer. It became my guidebook. Fern Reiss, another friend, had written The Breast Cancer Checklist, which proved invaluable.

I discovered the power of prayer.

My own prayer included the reciting of Psalm 100 every day—Mizmor L’Todah. When my operation went well and recuperation was quick, I felt that the davening of all my family and friends, actresses and fellow students in the Torah class I attend at Matan, had shaken the heavens.

A young neighbor told me that I was her “hero” because whenever she saw me I was smiling. I’m not a hero, I told her. Heroes are individuals who go beyond their capabilities. But this is the only way I know how to live.

The radiation, which I had heard could be unpleasant, became for me a “high,” due to the words of a friend who had battled breast cancer five years earlier. She told me, “Radiation was a spiritual experience for me. Every time I got on that table, I imagined God coming down and zapping the bad stuff out of me.” Her comment influenced me to the point that I would get on the table and use that time to

They will all have challenges in their lives, I thought, and I want them to see that someone with a difficult challenge can get through it with cheerfulness and faith.

communicate with Hashem. It was our special time together.

My husband was with me during every chemo treatment, but I drove myself to radiation alone. My role model was my mother’s cousin. A breast cancer patient some thirty years earlier, she had driven herself to radiation and afterward to her teaching job. I’d weave along the winding Wallaje bypass road from Gush Etzion to Hadassah every morning at 6:15 am, have my telepathic talk with God, grab a morning latte in the lobby and drive home.

At the end of twenty treatments, I felt a letdown, the end of my spiritual journey, but of course, the journey never ends; it just changes.

I had many wonderful shlichim— messengers of God. Holistic healers helped me weather the storm with their dedication, skills and wisdom. I had a female breast surgeon, plastic surgeon and oncologist at Hadassah, and I felt the extra sensitivity of females treating females. I also had an exceptionally compassionate male ENT surgeon who thought they would have to open my chest to take out my right (non-cancerous) thyroid lobe due to its location (a late-discovered complication that blocked part of my airway), but he managed to do it through the throat.

When I told him later, “They call you a magician,” he said modestly, “I just got lucky.” I said, “I had a lot of people praying for me.” He said, “I also pray before every operation.”

The secretaries in the local health fund smoothed the bureaucratic process for me. One of them called me at home one day and said, “I met your husband and asked how you are and he said you’re a little weak; I just wanted to check up on you.” The secretary at an HMO? Only in Israel.

I experienced the deep love and devotion of my husband and children.

Most of our children are married and scattered throughout the country with children of their own and busy lives, but they were there for me.

After I woke up from my operation, I kept repeating to the two who were present (on rotation), “I have the most wonderful children in the world.” I Summer 5778/2018 JEWISH ACTION

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heard my daughter whisper to my son, “It must be the anesthesia.” “It’s not the anesthesia,” I said. “I know I’m repeating myself. But I want to say it again and again.”

During the treatment and operation period, my creativity had become blocked. I only had patience to read mysteries and watch sitcoms, stand-up humor (thank you, Jeanne Robertson) and dramas. (I discovered that it’s not wise to watch medical shows when one has cancer.) The moment the radiation was over, I felt a burst of new creative energy, more ideas for books and theater projects than I could implement in a lifetime. I also discovered a new sense of gratitude. Every night, before I go to sleep, I say out loud, “Thank you Hashem for my husband, my children, my grandchildren, my friends, my health, for the roof over my head, this warm bed, the food I eat, the clothes I wear, for the fact that I have the opportunity to do creative things. . . .”

I had received my diagnosis on November 28, 2016, which corresponded to the twenty-seventh day of Cheshvan. In 2017, it fell on November 16. Thirteen "I’m not a hero," years earlier I had begun, I told her. "Heroes with a friend, Yael Valier, to collect materials about are individuals who the anusim (conversos) go beyond their of Spain, with the goal capabilities. But of producing a musical theater project. My new this is the only way idea was to expand that I know how to live." concept and produce a show about the missing and hidden Jews through the centuries—not just from Spain, but also from the Ten Lost Tribes, like the Bnei Menashe community of India and Jews from Poland, China, Indonesia, Africa and elsewhere who were discovering their faith. On November 16, 2017, one year from the day I was diagnosed, eighty immigrants from the Bnei Menashe community were brought to Israel by the Shavei Israel organization. I knew I wanted to be there.

I drove to the airport and saw them come through the sliding doors—men and women and children, older people in wheelchairs, some who were reuniting with family members after seventeen years. People hugged, sang, danced and cried. I noticed a young woman with a baby girl in a sling. I asked her what the child’s name was. She said, “Chadasha”—“New.” I asked her what her own name was. She said, “Shira”—“Song.” Together, “a new song.”

And I knew then that the name of the show I would write would be A New Song—Melodies and Monologues of the Missing Jews.

And I knew why I had been drawn to this particular event on this particular day.

To remind me that, one year after my diagnosis, I was ready to sing a new song.

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The third floor of the museum is dedicated to stories in Tanach.

Photo: Julian Thomas for Museum of the Bible

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RELIGION

WHOSE MUSEUM of the BIBLE IS IT?

By Sarah Rindner

I

n November 2017, the newly constructed Museum of the Bible opened in Washington, DC. It is reportedly the most technologically advanced museum ever built in the United States, and it is the largest privately funded museum in the country. The majority of the financial backing for the museum, which is free to the public, comes from the Oklahoma-based Green family, founder of the Hobby Lobby chain of craft stores and champion of Christian causes.

Despite its backers’ beliefs, the Museum of the Bible goes out of its way to make religious Jews comfortable. To take one of many examples, a visitor must strain his or her eyes in order to see the term “Old Testament” used anywhere in the museum. Instead, it is almost always the “Hebrew Bible” or even the “Jewish Bible”—a signal to Jews that their Torah has not been superseded

by Christianity. All of that said, the Museum of the Bible is not a Jewish museum, nor should it be mistaken for one. Nevertheless, Jewish visitors who remain aware of the limitations inherent in such an enterprise have much to gain from the Museum of the Bible. Indeed, somewhat paradoxically, a visit to the museum provides an opportunity even for literate Jews to learn something about the impact of our central sacred texts on the wider world and can have a profound impact on our sense of Jewish pride and religious mission.

Early reports of the museum’s founding were shrouded in controversy,

The Museum’s “Stories of the Bible: The Hebrew Bible” immersive walk-through experience includes this “Exodus from Egypt” gallery, one of fifteen such theatrical environments. Here, dramatic stretched-cable walls with water lighting effects envelop guests as they pass through the sea. Photo: Alan Karchmer Sarah Rindner teaches English literature at Lander College for Women in New York. Her writings on Jewish and literary topics have appeared in the Jewish Review of Books, Mosaic Magazine and other publications. She lives in Teaneck, New Jersey with her family.

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Rabbi Adam’s official role at the museum is as a scribe, but in practice he is the history exhibit’s “resident Jew.” Photo: Kevin Lamarque/Reuters

mostly regarding the provenance of certain ancient artifacts acquired in war-torn Iraq. Skepticism also surrounded the Christian orientation of the founders of a large museum steps from the National Mall. The Green family is perhaps most famous for their successful Supreme Court case defending the right to exclude contraception from employee health plans. For potential Jewish visitors, these concerns are only heightened by the obvious question: a museum of whose Bible? Over the past two millennia, Jewish approaches to Tanach, read in the original Hebrew and through the lens of our traditional commentaries, have necessarily diverged widely from Christian readings of those same texts, which tend to be in translation and through the lens of Christological interpretations. For us, these problems raised by Christian perspectives on Tanach are themselves extremely grave as a stand-alone matter, even before accounting for the addition of the texts that comprise the New Testament.

Were the Museum of the Bible devoted to the archaeology and history of the Bible in a primarily secular fashion, this too might raise certain 52

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challenges to the emunah (faith) of an Orthodox Jewish visitor. Yet, even such a museum would likely not be as off-putting as one that explicitly reads our sacred texts in a way that points toward radically different, and wholly unacceptable, religious conclusions.

Fortunately for the Jewish visitor, the new Museum of the Bible does neither. Instead, it presents an eclectic wide-ranging celebration of the Bible, and most pronouncedly of the Bible’s roots in Judaism and the Land of Israel.

In fact, one of three major permanent exhibits, the History of the Bible, strongly evokes two Israeli museums: the Israel Museum and the Bible Lands Museum, both located in close proximity to one another in Jerusalem. In a similar fashion to the aforementioned museums, the Museum of the Bible seeks to present information about the world of the Bible in a focused manner that primarily elucidates the mainstream Biblical account. Here we do not encounter “evidence” designed to contest the historical veracity of events such as Yetziat Mitzrayim, although that specific controversy is mentioned.

Rather, we are presented with generally affirming artifacts, such as an ancient

The museum’s founders were intent on including a resident sofer in the museum so as to emphasize that the Jewish Bible is not something that sits behind glass walls, but is indeed a living text. inscription of the Birkat Kohanim (Priestly Blessing), or fragments from the Cairo Geniza, in which Biblical and Jewish history come to life before our eyes. Some of this archaeological evidence may seem somewhat extraneous from a traditional perspective, but in the Museum of the Bible there is an additional goal that is advanced by its engagement with surrounding cultures of the Bible. By emphasizing the Levantine origins of the Bible, the museum also self-consciously reinforces the centrality of the Land of Israel and the Jewish people to any appreciation of what the Bible is about. Throughout the history exhibit, emphasis is placed on Biblical Hebrew; beautiful authentic Ashkenazi and Sephardi style recordings of Tehillim are piped into the room, and the “Translations of the Bible” section is clearly differentiated and distinguished from sections about the original Hebrew Bible. In the video presentation that explores the influence of the Bible on the Catholic Church, there is a surprising, even unnecessary, digression into how the rabbinic commentators were reading the Bible at the very same time that the Church was adopting its teachings. While a

Jewish visitor might rightly choose to skip these excursions into Church history, there are frequent reminders that Jews are simultaneously reading this very same scripture in a way that is different and, the museum seems to suggest, more true to the original.

There are two capstones to the History of the Bible exhibit which hold interest for Jewish and non-Jewish visitors alike. One is the presentation of two beautiful intact Torah scrolls: a Sephardic Torah from the thirteenth century fused together with a nineteenth-century European Torah, and a medieval Ashkenazi Torah, also from the thirteenth century. It must be said that, for anyone accustomed to a living Torah that is regularly used in a synagogue, the sight of a Torah scroll locked behind a glass wall is always a wistful experience. However, watching the gaping eyes of Christian visitors marveling over these Torah scrolls redeems the situation in some way.

The real highlight of the History of the Bible section comes close to its exit, where each day from 9:00 am to 5:00 pm an actual Orthodox Jewish sofer sits writing a Sefer Torah. The sofer is Rabbi Eliezer Adam, a genial American who made aliyah to Israel over forty years ago and left his home in Beit Shemesh to take up this position at the museum for the year. The museum’s founders were insistent on including a resident sofer in the museum in order to emphasize that the Jewish Bible is not something that sits behind glass walls, but is indeed a living text. Rabbi Adam’s official role at the museum is as a scribe, but in practice he is the history exhibit’s “resident Jew.” He answers visitors’ questions that span the gamut, from scribal arts to contemporary Judaism

to Israeli politics and everything in between. I asked Rabbi Adam about his comfort level sitting in a Christian museum writing a Sefer Torah, halachically and otherwise.

He replied with a big warm smile and said, “I believe we are living in atchalta d’geulah [the beginning of the redemption].” He explained that his experience in the museum has demonstrated to him that many gentiles have begun to recognize the Jews as the source of their “shefa” (abundance) and their “berachah.”

“We taught them about the one God,” he added, “and they are beginning to understand.”

With the exception of a loquacious living Jew from Beit Shemesh, the History of the Bible level of the museum is by and large a conventional museum exhibit. It is the technologically astounding “Stories of the Bible” level that situates the museum well into the twenty-first century. Of the three exhibits on this floor, the only one a Jewish visitor should pay attention to is the one devoted to the Hebrew Bible, a thirty-minute walk-through experience that seeks to give visitors an immersive taste—through lights, smoke, sound and engaging video animation—

of the scope of the Hebrew Bible. Of course, no thirty-minute experience can approach even the tip of the iceberg of the literary and spiritual richness of Tanach. The experience is nevertheless aesthetically stunning, and includes fantastic modern interpretations of key moments in Tanach, all narrated in a way that is sensitive to and consistent with traditional Jewish interpretation.

For example, in the video room which tells the stories of the Avot, all the figures are depicted as silhouettes and not with distinct faces or voices. The end of the exhibit depicts the Torah being read by a king of Israel in front of the fully built Beit HaMikdash. It goes without saying that something like Disney World for Tanach readers cannot substitute for learning Torah, but it is quite the experience nonetheless, and will only have greater significance for those already intimately familiar with the Bible.

Beyond the major exhibits which anchor the museum there are several supplementary exhibits, some of which will hold special interest for Jewish visitors as well. On the top floor there Exterior daytime photo of the Museum of the Bible.

Photo: Alan Karchmer

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THANK YOU

to all who joined the Orthodox Union and more than 30 of the leading teachers of Torah of our age at the OU’s

A visit to the museum provides an opportunity for Jews to learn about the impact of our central sacred texts on the wider world and can have an impact on our sense of Jewish pride and religious mission.

NEW YORK ON SUNDAY, APRIL 29TH Over 2,000 men, women and teens of myriad ages and from more than 130 communities gathered to hear words of Torah, hashkafa and chizuk at New York's Citi Field.

We appreciate everyone who traveled from far and near to participate.

MISSED THE EVENT? View the shiurim online at

Stay tuned for future programs like this coming to a community near you!

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is an exhibit hall exclusively devoted to artifacts on loan from the Israel Antiquities Authority. At the entrance to the museum there is a video with sweeping vistas of modern Israel and its historic sites that rivals anything produced by Israel’s Ministry of Tourism and could easily be utilized to the same effect. There is an elaborate children’s play area, featuring stories from the Bible, such as those of Queen Esther and Shimshon, brought to life in engaging games and activities. There is a mix of Hebrew Bible and New Testament stories here, so parents should be on guard, but it tilts heavily toward the Hebrew Bible. There is a “guess the Biblical hero” game in which six out of eight characters are from Tanach. Here, when the last character was revealed, I overheard a non-Jewish visitor mutter “finally we get to see some Jesus.” This offhand comment may reveal more about the priorities and non-priorities of the museum than any review could.

Putting aside religious issues, one could critique the museum for being largely about the Bible, without spending nearly as much time analyzing and engaging with the complexities of the text itself. Yet, from a Jewish point of view, this may actually be preferable. Indeed, visiting the Museum of the Bible is far from a proxy for Torah study, and attempts to fuse a visit with substantive religious meaning invite theological danger. Instead, a mature Jewish visitor can view the museum as a place to celebrate the influence our Tanach has had on Western civilization and even the farthest reaches of the world.

Conversely, it is also a place for non-Jews who appreciate the Bible to learn how interwoven it is with the hearts, minds and homeland of the Jewish people.

Rather than a site for religious learning, for us it is a place to feel a sense of pride in the far-reaching impact of Judaism across time and space.

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ISRAEL

New Chareidim An increasing number of Chareidim in Israel, both men and women, are finding their way into careers in high-tech, business and other lucrative fields.

By Yocheved Lavon 56

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A group of Chareidi programmers in the middle of the night at Facebook Israel headquarters during the Chareidi Hackathon, organized by KamaTech in partnership with Facebook Israel and Sefaria. Photo: Hadar Shachar Summer 5778/2018 JEWISH ACTION

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A

shift is taking place in Israel, and it has begun to change the face of Israeli society. More and more Chareidi men who were formerly learning Torah full-time are entering the workforce, or preparing to enter it through academic or vocational training. According to a report by the Israel Democracy Institute, dated December 31, 2017, the number of Chareidi students in the higher education system grew from 1,000 to 10,800 between 2007 and 2017.

Increasing numbers of Chareidim, both men and women, who were formerly limited both by their social mores and education to a limited range of low-paying occupations,

are gradually finding their way into higher-paying jobs in high-tech, business and medical-related fields.

The History In order to understand what is happening here, we must consider the historical background. How did Chareidim in Israel come to a place where their options were so limited? In the post-Holocaust years, following the decimation of the European yeshivot, leaders of the Lithuanian yeshivah world (in particular) were driven by a desire to rebuild what was lost. The Chazon Ish reputedly said that in order to restore Torah learning to its former strength, two generations of

A Chareidi woman works at a computer terminal in the offices of Matrix Global, an IT services company in Modi'in Illit, Israel. Photo: Ariel Jerozolimsky Yocheved Lavon is a freelance writer and Hebrew-to-English translator living in Jerusalem. She made aliyah from New York in 1976.

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bnei Torah must devote themselves to full-time learning. Young women in Bais Yaakov schools were urged to do their part by marrying full-time learners and embracing a kollel lifestyle, materially humble but spiritually rich.

This idea caught on particularly in Israel, where additional factors came into play that caused the Chareidi community to entrench itself in opposition to the secular establishment—and as a result, to participate only marginally in the country’s economy. Universal conscription became the axis around which an intense social struggle has revolved since the State of Israel was founded.

The centrality of army service as the point of contention can hardly be overemphasized. Above and beyond serving as a defense force, the army is very much a cultural institution in Israel. Historically, Chareidim have viewed the army as antithetical to the way of life prescribed by the Torah.

They perceived it as a training ground for the ideal member of secular Zionist society—the tough, macho “Israeli,” divorced from mitzvah observance, who came to replace the “Jew” of the prewar Diaspora. At the same time, on the spiritual level, young men who gave up material pleasures to learn Torah day and night have always believed that they were doing their part to protect the Jewish people through the merit of their learning, no less than their brothers serving in the army.

The revival of the Torah world in the wake of the Holocaust has been an astounding success, both in Israel and abroad. But in Israel, that growth has been accompanied by an economic trend that, according to natural law, is unsustainable. In a nutshell, parents who are themselves living the kollel lifestyle can’t financially support married children who have also been taught to embrace the kollel lifestyle.

The hard-won draft deferment for yeshivah and kollel students (codified in the Tal Law which was declared invalid

by Israel’s Supreme Court in 2012) was contingent upon full-time learning and not working in any remunerative occupation. Thus, working for a

living essentially became inseparable from army service. Bolstered by the undisputed Jewish value of Torah lishmah (Torah learning for its own sake), the belief took hold in Israel’s Chareidi community that staying out of the secular workforce was the only way to retain spiritual integrity.

Socially, this thinking was reflected in lower status within the community for working men and their families.

Many talmud Torah schools accepted only children of kollel men. “Going into chinuch” or working part-time as a sofer sta”m has been among the very few acceptable sources of livelihood for men who don’t want to be viewed as having left the Torah world.

Women who took the burden of main breadwinner upon themselves were praised, but the range of employment options for them was also narrow, and the pay low. While many Chareidi women have traditionally worked in small family businesses or in secretarial jobs and the like, teaching within the Chareidi school system was regarded as the ideal profession until roughly the 1990s, when it became glaringly clear that there weren’t nearly enough available jobs for all the seminary graduates with teaching certificates.

An Unsustainable Reality With housing costs soaring (Israel’s Housing Price Index reached an all-time high in September 2017), the situation has long since passed the crisis point. It was once the norm in Israel’s Chareidi society for parents to buy apartments for their children; that is now for the privileged few. Instigated in part by a social climate of simmering resentment toward Chareidim for their perceived refusal to “share the burden” (of army service and contributing to the national economy), government budget cuts over the past few decades have slashed child allowances, once a major source of support for large families, as well as aid to yeshivot and kollelim. The average monthly income of Chareidi households is approximately 35 percent lower than the average income of other Jewish households, as per the aforementioned Israel Democracy Institute study. But due to the typically

He had a viable idea for an online video editing app, but no one would take him seriously, much less invest in him. “If you’re not part of that ecosystem, it’s very hard to get in,” Friedman explains. large size of Chareidi families, the difference in per capita income jumps to an alarming 171 percent.

Naturally, this unsustainable reality has drawn more and more Chareidi men and women to seek employment in fields beyond their community’s original comfort zone. “Since 2002, ultra-Orthodox employment rates have increased from 35 percent of men and 50 percent of women to 52 percent and 73 percent, respectively,” says the report, compiled at the end of 2017. But the change is not coming easily. One does not simply walk into a high-tech company and get a job, especially if one is wearing a wig or a black hat.

Cultural isolation has left Chareidim unfit for many of the job opportunities that offer a better income. While women educated in Bais Yaakov schools usually have basic knowledge of English, math and science, Chareidi schools for boys typically provide only the most rudimentary background in math, and none in science or English.

As one kollel student put it, “I would gladly work to support my family, but I don’t know how to do anything but learn.” And in a polarized society, Chareidim often find themselves stigmatized and unwelcome in the general job market, even if they are qualified. As for Chareidim in the world of high-tech—until recently that was an idea that simply did not compute.

Emerging Solutions: KamaTech “They would look at me as if I were an alien, just landed from another planet,” says Moshe Friedman, describing his first attempts to get a footing in

the Israeli “startup nation” about a decade ago. He had a viable idea for an online video editing app, but no one would take him seriously, much less invest in him. “If you’re not part of that ecosystem, it’s very hard to get in,” Friedman explains.

Friedman was thirty years old at the time, a husband, father and Torah scholar in Bnei Brak’s famed Kollel Chazon Ish. A proud great-grandson of Rabbi Yosef Chaim Sonnenfeld, Jerusalem-born Friedman had learned in the prestigious Chevron Yeshiva (Knesses Yisroel/Slabodka) prior to his marriage to a granddaughter of Rabbi Gedalia Nadel of Bnei Brak.

It was time to seek a good source of parnassah for his family, and Friedman felt the pull of high-tech.

“I was very interested in computers,” Friedman relates. “I had a computer at home, and although I didn’t have any background in technology, I found plenty of resources to teach myself, and I kept at it until I felt I was ready for my own startup.”

Friedman’s break came at a big conference for high-tech entrepreneurs and investors, where he met Yossi Vardi, whom he dubs “the godfather of startups.” Vardi was a pioneer in Israel’s high-tech industry, and after making his own fortune he became an investor, on the lookout to fund promising young entrepreneurs.

“I told him I had an idea for a startup,” Friedman recalls, “and he was skeptical like everyone else.

‘I’m over seventy,’ he said to me, ‘and I’ve never seen a Chareidi entrepreneur or investor in high-tech.’”

Summer 5778/2018 JEWISH ACTION

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The media paint a picture of enmity between secular and Chareidi society. But in the high-tech world, there’s actually lots of tolerance, curiosity and ahavat Yisrael.

But Vardi was intrigued by Friedman’s product.

Momentarily baffled, he said, “Wait, maybe you’re not the typical Chareidi. You came on aliyah from France, maybe, or you’re a baal teshuvah?”

Friedman assured Vardi of his bona fide Yerushalmi credentials, mentioning his familial connection to the legendary founder of the Eidah Chareidis.

Vardi looked thoughtfully at the eager young “alien.” He saw the irony. “Everyone complains that the Chareidim don’t work,” he remarked. “And then when a Chareidi wants to work, nobody wants him. You know what? I’m going to help you.”

Backed by Vardi’s help, influence and connections in the industry, Friedman not only launched his online video app, called Clipop, but the unlikely pair also founded an initiative called KamaTech. Their aim: to help and encourage promising candidates from the Chareidi sector with an interest in working and earning in the field of computer technology.

“I wanted to help other Chareidi entrepreneurs,” says Friedman, “but Yossi Vardi told me I was getting ahead of the game: ‘What Chareidi entrepreneurs? First let’s teach them something.’

So we approached Vardi’s business contacts and discussed with them the idea of opening subsidized training courses for talented Chareidim.”

In short order, executives from thirty high-tech companies and venture funds were on board as co-founders, including such big names as Cisco, Intel, IBM, Google, Microsoft, Amdocs, Check Point, and many others. Some of the companies, such as Cisco, already had social responsibility programs designed to equalize opportunities for various underprivileged communities. But the idea of opening the gates of high-tech to Chareidim was especially intriguing.

Israel’s burgeoning high-tech industry was, and still is, in great need of fresh talent, with some 10,000 potential jobs to be filled. And the poverty of the Chareidi sector wasn’t that community’s plight alone; it could soon become catastrophic for Israeli society Continued on p. 62

David’s Story

By Yocheved Lavon David Asher, twenty-four, is a cyber analyst living in Elad with his wife and two children. His father, an MIT-trained physicist who passed away eight years ago, had become close to the Bostoner Rebbe while still living in Boston. But like many children of ba’al teshuvah parents, Asher, who was born in Jerusalem, received a completely Chareidi education. He was raised as a chassid, attended a Jerusalem cheder, studied at a Chassidic yeshivah in Bnei Brak, and learned in kollel after his marriage.

He always had a curious, searching mind. “But whenever I’d ask my father a question about science, like, ‘What are genes?’ he would go into a long explanation that went over my head. I had almost no background in science or technology,” Asher says.

Asher is an energetic young man, and after three years in kollel, he was getting restless. He felt he had untapped talents that he ought to express. He and his wife began to talk about prospects in the high-tech world, which looked exciting as well as profitable, but Asher didn’t quite know how to find his way in.

When his wife saw an ad for a course in cybersecurity for Chareidi men, sponsored by KamaTech, she suggested that Asher apply. He did so, but was told they were really looking for candidates with at least a little background in high-tech.

Asher had one big advantage: a working knowledge of English, the language of high-tech, due to his American parents. And more than that, he had tremendous drive and he wouldn’t take no for an answer. The screening committee allowed him to speak directly to the lecturer who would be giving the course, and try his luck. “I told him, ‘I’m not a boy who wants to do this just for the experience or just to pass the course and get it over with. I promise I’m going to take it very seriously and do whatever it takes to learn this material.’ When

Photo: Gilad Kavalerchik

David Asher speaking on a panel at Israel’s CyberTech conference in Tel Aviv this past January.

you know you need it to survive, you have a whole different perspective.”

The lecturer, Erez Kreiner, agreed to give him a chance, and Asher was as good as his word. “To earn the certificate, I had to learn 750 pages of text at home and, of course, do homework, practice, and take tests. In half a week, I plowed through those 750 pages.”

Asher turned out to be the star pupil.

At the end of the eight-month course, KamaTech was able to set him up with two job interviews right away. “One was with the Israel Electric Company,” Asher says, “but I saw no room for growth there. I ended up being hired by the Malam Team, and I’ve been working there for about six months and loving it.” The Malam Team provides computer infrastructure for many of Israel’s major corporations and government agencies.

Asher’s job as a cyber analyst involves monitoring six screens, collecting logs of online events and looking for anomalies that could indicate a security breach, flagging them and alerting the appropriate

colleagues. He gives a simple example. “If I see a transaction paid with a credit card in Jerusalem, and then a minute later I see a transaction on the same credit card in Hong Kong, something is probably wrong.”

Commensurate with the short training he received, Asher’s salary isn’t as high as, say, a programmer’s starting salary. But he is quite happy with what he has. “And my bosses let me know that they’re proud of me, which isn’t true of every high-tech company.”

In fact, Asher was invited to give a presentation at Israel’s CyberTech conference, which he says is “the number-two conference in the world on cyber technologies.”

The Chareidi presence in Israel’s high-tech industry is now an accepted fact, and it is growing. “In the building where I work and the two buildings next to it, there are a total of ten minyanim for the three daily tefillot,” Asher enthuses. No longer does a Chareidi employee have to feel like an alien.

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Continued from p. 60

as a whole, given the rapid growth of the Chareidi sector, expected to reach 16 percent of the total population by 2030. “The people who help are those who realize that this is the future of Israel,” Friedman explains.

“Thirty percent of the children in Israel are Chareidi. If they don’t promote the Chareidim, we’re lost.”

The response from the Chareidi community was enthusiastic. Through social media alone—no traditional advertising—900 applicants for a course in cyber security were recruited in two days. Friedman brought in experts of high caliber, such as Dov Moran, inventor of the USB flash drive (DiskOnKey), to deliver introductory lectures in the heart of Bnei Brak on opportunities in the high-tech world, and hundreds came to listen.

The harder part was getting them into good jobs. Friedman soon found himself advocating for his trainees, and even for Chareidi graduates with college degrees in computer engineering, who complained that the HR departments of big high-tech

companies wouldn’t give them a second look, or would only offer them low-level jobs. “Our people have a lot to offer, and they make dedicated workers,” he says.

“Employers are afraid of disrupting the company culture. But we show them that it isn’t so hard to resolve the issues. You just need to create a bit of good will and bridge the gap.”

Three years ago, in addition to setting up hundreds of young men and women with training and job placement, KamaTech began to fulfill Friedman’s dream of assisting would-be entrepreneurs. KamaTech’s Accelerator program is designed to provide select Chareidi entrepreneurs with everything they need to launch their startups: a monetary grant and free mentorship to guide them in developing their business plan and go-to-market strategy. KamaTech Accelerator is backed by one of Friedman’s Bnei Brak lecturers, Amnon Shashua, a founding partner of Mobileye, which was recently sold to Intel for $15 billion.

Out of more than 200 applicants the first year, eight people—four men

and four women—were chosen to participate. Each one raised $1 million for their startup, and after a year each company had fifteen employees.

By the third year, Accelerator had launched twenty-six startups, all of them successful, and employing a total of 200 people. While these numbers aren’t huge, there’s a sense that the energy behind them is unstoppable.

“At the beginning I was the only one,” Friedman marvels, “and since then, 1,000 people have come to us hoping to start high-tech businesses.”

When it became clear that the grassroots interest was there, Israel’s government stepped in and launched a nationwide program to promote the integration of Chareidim into the workforce, not only offering its assistance to KamaTech, but also backing and coordinating the efforts of foundations and NGOs such as Joint, The Kemach Foundation, Atidim, Temech, and other educational institutions. Governmentsponsored Machar (Misgerot Chareidiyot) programs, essentially gender-separated mini-campuses for Chareidim, were set up in conjunction with Ono Academic College, The Hebrew University of Jerusalem, The Technion, The Strauss Campus at Hadassah Academic College and others, in addition to the existing gender-separated program already in place at the Jerusalem College of Technology (JCT, still known colloquially as Machon Lev, its former name).

The IDF, too, has made efforts to carve out suitable niches for Chareidi soldiers in its ranks, including career training through its Shachar program, which trains recruits in computer programming and system engineering for the army.

JCT: We’ve Been Here All Along Among the colleges now accommodating large numbers of Chareidi students, the Jerusalem College of Technology occupies a unique position in that it has always been a staunchly religious institution, combining Torah study with high-level academic training. Founded in

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30%

of the children in Israel are Chareidi. If they don’t promote the Chareidim, we’re lost.

1969 by Israel Prize-winning physicist Professor Ze’ev Lev, JCT is now among Israel’s largest colleges.

JCT’s president, Professor Chaim Sukenik, outlines the vision of JCT’s founder: “Professor Lev was close to Rabbi Yaakov Kamenetsky, and he was Rabbi Shlomo Zalman Auerbach’s go-to man for halachic questions involving physics. He was a talmid chacham—he wrote sefarim on the principles of physics as applied in halachah, with haskamot from the Steipler Rav. While on the faculty of Hebrew University, he felt the need to train bnei Torah to become leaders of the State of Israel. He started with a dozen young men in Bayit Vegan who learned Torah all morning and studied in the afternoon toward academic degrees in high-tech fields: computer science, electronics engineering, or electro-optics engineering. His aspiration was that with their training as bnei Torah and their advanced training as engineers, they would assume positions as leaders.”

While that vision is still a “work in progress,” JCT alumni have made very significant contributions to Israel’s defense technology, as well as to the high-tech industry.

Graduates from the Dati Leumi community were involved in developing the Iron Dome system, for example. One graduate is the technology head of the Arrow-3 Missile Defense System project and won the Israel Defense Prize this past year; another heads the IDF’s Satellite Surveillance Department and won the same award five years ago for applying his skills in electro-optics to repair malfunctioning spy satellites from the ground using stars as reference points. His work saved Israel’s Defense Ministry untold amounts of money and effort.

Today, students wearing black kippot and white shirts, some in full Chareidi dress including peyot, are seen in significant numbers on JCT’s spacious, predominantly Dati Leumi men’s campus in Givat Mordechai, mingling harmoniously with the other students. The primacy of Torah study at JCT, its religious atmosphere and complete separation of male and female students combine to provide an environment where Chareidim who choose to pursue academic studies can comfortably do so. No other college [in Israel], says Professor Sukenik, offers engineering and computer science degree programs of the scope found at JCT and in a Chareidi-friendly fashion. Out of some 13,000 Chareidi students attending

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Moshe Friedman, KamaTech CEO and founder, presenting ten Chareidi startups to a group of 200 investors at a special KamaTech event in New York City. Photo: Shir Stein

Israeli colleges today, 2,000 are in JCT, according to Professor Sukenik.

JCT is the only institution, he says, that is women-friendly in computer science. “In general, less than 30 percent of computer students are women,” says Professor Sukenik. “At JCT, it’s more than 50 percent. Further, well over 90 percent of those students are employed in their field within a year of graduation.” He believes that the large number of women students and their high rate of employability after graduation is a strong endorsement for gender-separated education in STEM programs. Seemingly, more women are willing to come and study these disciplines in an all-women program. The Professor’s remarks come in response to protests 64

JEWISH ACTION Summer 5778/2018

against gender-separated study programs for Chareidim on the grounds of sexist discrimination.

Women students study at JCT’s Machon Tal campus in Givat Shaul, Jerusalem, and at its Lustig campus in Bnei Brak. Several Chareidi alumnae of these campuses have made headlines in the last few years for their technological contributions to key industries in Israel. In an article posted on JCT’s web site in 2015, Rami Sartani, CEO of Israel Aerospace Industries (IAI), is quoted as saying, “We employ fourteen Chareidi students and graduates from Lustig Campus. . . .

Some of them already serve as project managers. . . . They are currently spearheading the software development for the IAI, which is responsible for the

computerized systems of satellites and ships, as well as for the development and launching of aircrafts.”

Torah study continues to fill half of the academic day at JCT and is mandatory. But in certain cases, the administration is willing to modify that requirement. Professor Sukenik explains, “When we began to see increased interest from the Chareidi community, we decided it was legitimate if these students preferred to pursue their limudei kodesh in a different yeshivah that they were affiliated with. We’re not trying to change anyone. We also have older guys with families and serious financial responsibilities who tell us that after they have been sitting in kollel for years, they now want to focus on learning a profession, but also need to work on the side in the meantime. So we established a policy where a fellow who has a certain level of yeshivah experience and has reached a certain age can be exempted from the kodesh part of the program. Married women also, especially if they have children, are given a reduction in their limudei kodesh requirements, in recognition of their family responsibilities.”

Over the past twenty-five years, JCT has branched out, offering degree tracks in business administration and accounting, and more recently, nursing. Three years ago, the nursing track was expanded to include a men’s nursing program, with some thirty-odd students each year. “The demand for male nurses is very great,” says Professor Sukenik, “but very few have come from Israel’s Jewish population. We expect that our program will change that. About half of our male nursing students are Chareidi, and the rest are Dati Leumi. Every one of our nursing graduates has two job offers in hand.”

Even for a talented and ambitious Chareidi student, the challenge of making the grade in a rigorous academic program is formidable. With very little secular education behind them, Chareidi men in particular need to spend over a year of intensive effort in a high-school equivalency program to prepare them for college. “We have to

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invest a lot in our Mechina program,” Professor Sukenik acknowledges.

“We have learned how to try to help these young men. But the sad fact is that about half of those who enter the Mechina program fail, either in the Mechina program itself or in the first year of college-level study. That’s very distressing to me because these are young men who felt they were ready to take the step, or their financial responsibilities necessitated that they take the step. To then fail after making such a bold decision is particularly sad.”

Some say that the most common obstacle to academic success for Chareidi men is poor English language skills. In Professor Sukenik’s experience, what prevents family men from getting to the academic finish line are those very financial responsibilities that motivated the plunge into academia in the first place. Many of these households simply can’t survive for the four or five years it takes for the head of the family to earn a degree, while in the meantime their income is woefully inadequate. These men are forced to seek work that doesn’t require that investment of time.

Commenting on this problem, Friedman of KamaTech says: “We try to address that issue by offering shorter term, non-academic training courses.

It’s second best, but it’s a good solution for a lot of people in that position.”

Itamar: Social Consciousness A good income isn’t the only motive for pursuing an academic degree, as Itamar’s story illustrates.

Yeshivah-educated, intelligent and self-reliant, thirty-four-year-old Itamar is married with three young children. He was working in fields that were typical of his social background (he is from a hardworking religious Sephardic family in Tel Aviv): “I was running my own restaurant, and before that I had a clothing store. I always believed that with enough willpower, I could succeed. I was making enough money to support a family, but I didn’t feel I was fulfilling my potential.” At a certain point, encouraged by the new opportunities opening up for Chareidim, including financial aid to 66

JEWISH ACTION Summer 5778/2018

Parents who are themselves living the kollel lifestyle can’t financially support married children who have also been taught to embrace the kollel lifestyle. ease the transition, Itamar decided to “believe in myself and jump into the fire,” as he puts it. He’s now taking a course called “Introduction to Psychology in Education” at Ono Academic College’s Chareidi campus, where men and women study separately on alternate days of the week; his goal is to earn a degree in criminology which will qualify him to work in a professional capacity with youth at risk. Meanwhile, he works part time managing a bookstore, as well as devoting time to social projects encouraging dialogue between the Chareidi and secular communities.

The transition has not been easy.

“Before, I was making money doing what we call avodot shechorot [work that doesn’t require any educational credentials]. Now I’m in a world where you have to put a lot of time and effort into your studies if you want to succeed, and meanwhile, money is tight and I still have to pay the bills.

I’m less available to help at home, too.

Without my wife’s understanding and support, I couldn’t do this.”

For Itamar, it’s not only about money, though, nor is it only about personal fulfillment. “I believe that it’s good for the Chareidi community as a whole,” he says. “We need professionals among us, so we can be less dependent on outside resources. It’s not suitable for everybody because the academic world is wide open. You’re bound to encounter things that aren’t in line with our values, so you have to approach it with a strong sense of identity and a mission to be an agent of positive change in your community.”

No Flour, No Torah, and Vice Versa Shaindy Babad is the director of Temech, a Jerusalem-based nonprofit

dedicated to multi-pronged efforts for the advancement of Chareidi women in Israel’s work force. She was one of the founders, and the former director, of The Kemach Foundation, a scholarship fund for Chareidi men.

The scholarships, says Babad, go “to enable Chareidi men to fill whatever gap they have, so that they can support their families.” Since then, Kemach has become one of the prime movers in promoting employment for Chareidi men, and Israel’s government has stepped in to provide a large part of the funding. In addition to granting scholarships to enable Chareidi men to attend college at suitable institutions, The Kemach Foundation sets up direct vocational training as well.

Babad explains the thinking behind both Kemach and Temech: “My own father sat and learned all his life, and I and the core Chareidi community believe, and continue to believe, that the highest value is to learn Torah.

Many of the women who come to Temech believe this, and they’ll do a lot to enable their husbands to learn full-time or part-time. That hasn’t shifted. What is shifting is the attitude toward what is acceptable in terms of employment for those who aren’t learning well or who need to support their families. It’s beginning to come in line with the American concept that although we’d like everybody to sit and learn, not everybody can. Supporting your family isn’t a bad thing, and there is a way to do it without compromising your core frum identity.”

At Temech, one of Babad’s first initiatives among many was to take an approach known as EBT, employer-based training, which she calls “a fast track to employment.”

Continued on p. 71

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Innovation Comes to Beitar

By Yonoson Rosenblum

Numerous chugim (extracurricular activities) are available to students at Hamidrasha Hachasidit, including guitar playing, choir and sports. Photos: E. Segal

As I enter the large, multi-storied building owned by Karlin-Stolin on the outskirts of Beitar, I feel a rush of déjà vu. I’ve been here before, more than a decade ago when the building was a high school for boys from Ukraine called Lezion B’rina.

Today, it’s still home to high school age boys, but this time they have long peyot and are wearing long coats.

One thing has not changed, however: the slightly built, enthusiastic principal.

Rabbi Menachem Bombach was the under-thirty-year-old principal of Lezion B’rina. Today, at forty, Rabbi Bombach, the principal of Hamidrasha Hachasidit, now in its fourth year, is almost unchanged—the same warm smile, the same passionate visionary.

In its time, before the stream of Jews from Ukraine and the former Soviet Union (FSU) dried up, Lezion B’rina garnered prizes and accolades from Israel’s Ministry of Education for its education and integration of boys whose families were, for the most part, still in the FSU. But today Rabbi Bombach has embarked on a new, even more innovative vision: a school for high school age Chassidim that includes general studies in preparation for the high school matriculation exams.

Within the Lithuanian yeshivah community, there have always been a handful of institutions

whose graduates go on to mainstream yeshivot after pursuing a double limudei kodesh and general studies program. Yishuv Hachadash is over seventy years old, and its graduates include some of Israel’s leading younger talmidei chachamim. Ma’arava Machon Rubin is in its thirty-fourth year. And there has been a recent jump in schools pursuing a double curriculum.

Until Hamidrasha Hachasidit, however, no such institution existed in the Chassidic world.

The time is ripe for such a school.

Poverty is a major threat to the long-term viability of the Israeli Chareidi community. In Beitar, for instance, 60 percent of the youth live below the poverty line. Those who lack a basic secular education will be confined to menial jobs insufficient to support a large Chareidi family, unless they happen to be blessed with great entrepreneurial ability.

And the lack of integration into the Israeli economy of Chareidim— who will constitute 40 percent of the entering school children by 2018— is a major drag on that economy.

Israel’s high-tech industry drives the economy, and is currently projecting a shortage of 10,000 computer programmers and engineers. If that shortage is not filled, Israel is in danger of losing its dominant

Yonoson Rosenblum is the author of ten books, eight of them biographies of modern Jewish leaders. In addition, he is a weekly columnist for Mishpacha.

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"There are 500 kids on the street in Beitar at present.

They represent the tip of the iceberg of a much larger group who are disaffected and not being reached in their chadorim and yeshivot ketanot." position in the world of high-tech.

Chareidim constitute by far the largest untapped source of potential programmers and engineers.

But without some knowledge of mathematics and at least a passive understanding of English, careers in high-tech are foreclosed. And with each passing year, English becomes harder to pick up.

Like any innovation in the Chareidi community, Hamidrasha Hachasidit has aroused opposition: Rabbi Bombach has been physically assaulted in the Meah Shearim neighborhood in which he grew up and his door tarred shut in Beitar.

But Hamidrasha is not a renegade institution. It has the strong support of the Karlin-Stolin Rebbe, who attended a recent hachnasat sefer Torah for the yeshivah. Most talmidim obtained permission from the Rebbe to attend the yeshivah, and in a number of cases they were sent by the Rebbe. The dress and grooming code is as strict as in any Chassidic yeshivah ketanah.

One of Rabbi Bombach’s principal goals is deepening the connection of the talmidim to Chassidut. “Every week, Rabbi Yechiel Yehudah Neustadt, a well-known speaker in Chassidic circles, gives a shiur in Chassidut.

When the bachurim were asked by a Channel-10 interviewer what Chassidut means to them, they answered proudly: “It means performing mitzvot with a real bren, with joy and great emotion;” “Chassidut means davening with kavanah [concentration] and hitlahavut [spiritual enthusiasm] and not just reciting the words.”

Before opening Hamidrasha Hachasidit, Rabbi Bombach promised the Stoliner Rebbe that he would not take from the 10 to 20 percent of bachurim who have the ability and desire to learn Gemara ten hours a day, as in the standard yeshivah ketanah. At least one student, the son of a rabbi, who had never enjoyed Gemara learning, improved significantly at Hamidrasha and left after two years to go to a major yeshivah gedolah.

While not accepting those who will thrive on a schedule of exclusive Gemara study into the yeshivah, Rabbi Bombach does not accept those with significant learning difficulties either.

The double curriculum, much of it in completely unfamiliar subjects, would prove overwhelming, especially for the 50 percent of talmidim who come from primarily Yiddish-speaking homes.

(Rabbi Bombach himself did not speak a word of Hebrew until he was twenty.)

It would be a mistake to view the sole “chiddush” (innovation) of Hamidrasha Hachasidit as the introduction of general studies. Rabbi Bombach’s educational goals go far beyond that. He seeks to provide each bachur with the tools to face life’s challenges, to succeed as a member of his own community and to be capable of functioning smoothly within the larger Israeli society.

Rabbi Bombach gives a weekly “Life Skills” class that covers a wide range of subjects: from middot development—empathy, how to listen to others, the dangers of stereotyping—to more practical topics like decision-making, money

management, how to develop and deliver a derashah, health and personal hygiene. The Life Skills class also provides an opportunity for free-flowing discussion, forcing the talmidim to think more deeply.

A recent video of Rabbi Bombach teaching a class on Yom Hazikaron (Remembrance Day for Fallen Soldiers) went viral. He passed around a photo of a young boy prostrate on the grave of his father, and asked the talmidim to share their feelings.

“How many times have you thought about Hakadosh Baruch Hu today?” is an example of a question Rabbi Bombach might throw out to get the conversation flowing. The imperative of making a kiddush Hashem at all times, taking responsibility for others and the community and the seriousness of hurting a fellow Jew in any way are all stressed constantly.

(Hamidrasha’s web site draws 600 visitors a day, most of them attracted to the various Life Skills talks.)

“Hamidrasha is a yeshivah that is built entirely for the bachurim,” says Rabbi Zvi Adler, the first-year Gemara rebbi. It does not exist to provide anyone with a good living and certainly not kavod. “If Menachem learns from one of the families who live in the dorm that a particular bachur is lacking clothing, he’ll take him out and buy him what he needs.”

In some respects, Hamidrasha Hachasidit reminds one of descriptions

of the Bais HaTalmud of Kelm under the Alter in the multiple ways in which mussar messages are conveyed. There is a regular rotation of jobs among the bachurim, as in Kelm. Every Rosh Chodesh, the yeshivah takes a trip to a special place for tefillah. But those trips are also combined with some kind of chesed project. One recent Rosh Chodesh, the bachurim harvested eight and a half tons of produce that would have gone to waste and will instead go to poor people. In such ways is achrayut (responsibility) for one’s fellow Jews instilled.

The talmidim are encouraged to explore and develop their talents. After a long day, there are numerous chugim: guitar playing, choir and sports. Besides the Life Skills class, bachurim have many opportunities to discuss what is on their minds. Rabbi Matisyahu Deutsch, a highly respected Stoliner Chassid, is in Hamidrasha seven hours a day meeting with bachurim.

Helping each bachur reach his full potential requires a dedicated and highly trained staff. Rabbi Bombach requires each rebbe or teacher to acquire a pedagogy degree, usually at Michlalah in Bayit Vegan, with a concentration on the subject he teaches. Rabbi Adler shares, for instance, how eye-opening one class, “How the Talmid Experiences a Gemara Shiur,” was for him. Even the married dorm counselors who live on the

Hamidrasha Hachasidit offers a curriculum that includes math, history, English and computer science to prepare students for Israeli matriculation exams.

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Rabbi Bombach, principal of Hamidrasha Hachasidit, has a BA in education from Moreshet Yaakov College and an MA in public policy from the Hebrew University.

He is a graduate of the Maoz International Program, which spends two weeks at Harvard Business School. Recently, he was awarded the Religious Education Prize.

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JEWISH ACTION Summer 5778/2018

premises have to take courses relevant to their responsibilities. And there are ongoing educational seminars on the campus.

Rabbi Bombach does not think that Hamidrasha Hachasidit is the only model, or that he has found the perfect model. He is constantly exploring new ways to spur the development of the bachurim. But he is convinced that Hamidrasha Hachasidit represents one necessary chinuch alternative.

He points out that there are 500 kids on the street in Beitar at present. They represent the tip of the iceberg of a much larger group who are disaffected and not being reached in their chadorim and yeshivot ketanot.

In one of his “standing derashot,” the Belzer Rebbe discussed the miraculous growth of the Chareidi community over the first sixty years of the State. But, he added, preserving what has been achieved over the first sixty years will require no less siyata d’Shmaya than during the first sixty years. Simply doing the same thing as in the earlier period will not be enough.

That is Rabbi Bombach’s approach as well. “My goal is to preserve our beautiful communities. But sometimes you have to adapt in order to preserve in an ever-changing world.”

Continued from p. 66

“It works backwards,” says Babad.

Instead of the traditional approach of giving job training and then looking for employers to hire the trainees, we go to the employers first, find out what jobs they’re looking to fill, and then train women with the specific knowledge and skills required for those jobs.”

Some 6,500 graduates have trained at Temech for jobs filled through its EBT programs, including medical coding, specific niches within computer programming, and much more. A group of women in Arad who could benefit even from a humbler job were trained to sew towels for a local factory.

“We never discuss cheap labor,” says Babad. “Women getting underpaid will leave, and that benefits no one.”

Instead of tempting employers with cheap labor, Temech engages them in dialogue, addressing their concerns about hiring Chareidi women, and bridging gaps between potential employers and Chareidi women seeking jobs. “For example, Chareidi women tend to be reluctant to work overtime because of their

responsibilities at home,” she continues.

“Temech will explain that while this is true, a Chareidi woman will put in a good day’s work, and when it comes time for a raise, the employer can offer her perks in the form of fewer hours in the office and a smaller raise. It’s a win-win situation.” Babad adds that social mores have to be explained on both sides. “Our training courses include pre-employment workshops, teaching interview skills, corporate culture, and other ‘soft skills.’”

Temech offers workshops and conferences for freelancers and business entrepreneurs as well. The Jerusalem Hub is Temech’s celebrated penthouse space where women in these categories can rent cubicles or offices rather than work at home under less than ideal conditions. It’s also a boon for the many Chareidi women who require Internet for their work, but don’t want it in their homes.

Babad understands market forces.

She sees organizations like Temech as catalysts for changes that will gain

momentum. “As more Chareidi women achieve success,” she says, “they in turn help other women. It’s a ripple effect.

Our ultimate goal is that the market will absorb Chareidim on its own.”

In other words, she hopes the time will soon come when organizations like Temech won’t be needed.

Moshe Friedman of KamaTech voices a similar thought. “The people we’ve helped are very mainstream,” he says.

“They’ve kept their Chareidi identity.

There’s no contradiction between working in high-tech and maintaining that identity—especially now that we’re a community of high-tech Chareidi professionals. The media paint a picture of enmity between secular and Chareidi society. But in the high-tech world, there’s actually lots of tolerance, curiosity and ahavat Yisrael.”

He quotes his own mentor, Yossi Vardi, as saying, “Our really big achievement is kiruv levavot. We’ve brought people together. The Chareidim aren’t trying to change us, and we respect them as they are.”

Women leaving work at Matrix Global in Modi’in Illit. Photo: Ariel Jerozolimski Summer 5778/2018 JEWISH ACTION

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JUST BETWEEN US

DOES THE SHIDDUCH SYSTEM NEED AN UPGRADE?

By Channah Cohen

Y

esterday, I had one-on-one meetings with four students on campus. One spoke about coaching basketball. The other three were crying.

Now, crying in and of itself is not unusual in my line of work—I serve as an OU-JLIC Torah educator at Queens College. What alarmed me was that they were all crying about the same thing.

What was that thing? The shidduch system. It’s not just that the system isn’t working for them; it’s demoralizing for them.

Let’s take Rena, for example. Rena’s bright. She’s charismatic. She’s funny.

At Queens College, the OU-JLIC and the Hillel compete every year over whose committees she will head. She’s in the honors track in college. She’s deeply spiritual, always growing religiously. She volunteers with special needs children, runs youth groups at her shul, and helps an elderly woman who lives on her block cook for Shabbat. Despite all this, Rena’s having a very hard time finding the right guy. Rena’s family is atypical, so her parents aren’t helping her navigate the shidduch system. She meets with shadchanim on a fairly regular basis and e-mails them consistently afterwards to make sure they remember who she is.

Rena’s story is far from sui generis. I have troves of students in the same boat as she is in, with ever-so-slight variations. And their main mode of hishtadlut to get a

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shidduch: write up a resume, make sure they have the best references, meet with shadchanim, and pray.

But in my meeting with Rena yesterday, I could tell she had reached a breaking point in pain, frustration and despair. What could I do? I saw that she was caught up in the maelstrom of shidduch dating and as her mentor, so was I. But that’s when it struck me. For the majority of my students in the same predicament (and trust me, the majority of my students are in the same predicament), their primary means of hishtadlut is to meet and connect with many shadchanim, in the hope that one of them has already met with, and can soon introduce her to, her future life partner.

I found myself wondering, while listening to Rena tearfully explain her situation: in what reality should we expect this model to work? I spend the majority of my professional life in up-to-an-hour-long meetings with students, getting to know them. I would wager that it takes at least two meetings, if not three or four or more, for me to really get to know a student. Isn’t it unrealistic to expect a shadchan to understand a person in a single half-hour-long awkward meeting? And from this meeting the shadchan is supposed to understand a young woman well enough to select, from memory, one of the 200 men she’s met with over the past decade who matches the girl’s description of what she’s looking

for, and who, in turn, is looking for her? How can this possibly work?

It was at that point that it occurred to me that, in all probability, it doesn’t.

I said as much to Rena.

“If I had to guess, I would say the majority of people who get married were not even set up by a shadchan,” I said, though it sounded somewhat blasphemous.

With my background in research and a taste for demographics, I went home and, while on the phone with Rena later that night, devised a way to find out.

We were to ask one question, which was exactly this: Were you and your spouse set up by a professional shadchan (you met with Mrs. Jacobs for a half hour, your husband met with Mrs. Jacobs for a half hour, and she set you up with each other)—or were you set up by a layperson (your sister-in-law, or your rabbi and his wife, thought of you two for one another)?

We had three checkboxes: Professional Shadchan, Layperson and Other (which one had to enumerate upon).

What would you wager? What percentage of our young people are married due to the efforts of a professional shadchan?

When I asked that question to friends and students, the majority of estimates were between 60 and 90 percent.

Rena and I fanatically sent the survey to everyone we could think of, throughout the gamut of Orthodoxy, and asked them to please pass it

along to anyone who they thought would take ten seconds to answer the question. We qualified that it should only be answered by those married within the past ten years. Within an hour, we had forty responses. Within four days, we had 265 responses. That’s information about 265 couples; in other words, 530 newly married Jews, across the spectrum of Orthodoxy.

(This method of collecting data is referred to as “snowball sampling” and is a fairly reliable way to collect data. We didn’t test for statistical significance, of course, but throughout the five days the numbers only fluctuated by a total of eight percentage points.)

The total response: 12.8 percent of young people surveyed are married to someone whom a shadchan set them up with.

This number blew my mind. I had expected a bit under 50 percent, maybe in the 30 to 40 percent range.

Here was a fairly reliable statistic, although a simple one, that suggests that a full 87 percent of people—of my students, let’s say—can expect to be set up with their spouse by someone other than a shadchan.

So then, my dear Rena, Yael, Chava, Sarah and everyone else with whom I meet on campus, and their mothers, sisters, friends and mentors: why is most of our hishtadlut in shidduchim focused on meeting with shadchanim?

Let me be clear: this article is not about effective dating, and it’s certainly not a vendetta against shadchanim.

And, of course, all of this applies only to the population who would consider using shadchanim to meet their spouse. Many meet naturally or use online dating sites to acclaimed success. What this article is about is the fact that we have almost no data, no information at all regarding the efficacy of so many taken-for-granted practices within the Orthodox community, the shidduch system being one example of such a practice. Until we ask questions about how well the systems work, we will have no idea how well they work, or if they work at all. In any area of life, we go about understanding a process or system

through research, data collection and analysis. That helps us honestly evaluate whether or not the system is working effectively. Like any problem in life, if we want to get out of it, we have to first get into it. We cannot hope or endeavor to improve a situation without first deeply understanding it.

We must challenge our assumptions about how well our systems work.

When it comes to the shidduch system, we must ask: how do most people meet their spouses? What is the average success rate of individual shadchanim or various shidduch organizations? Which individual shadchanim are surpassing the average? What behaviors are they doing differently than everyone else, that may be contributing to their success? Who is below average, and what are they doing? How might we use this information to systematically train shadchanim to be more effective?

Let me imagine for you how data might help us discover alternatives to the existing shidduch system. Let’s say I collected better, more reliable data.

I asked more questions, or perhaps I asked only one question: “Who set you up with your spouse?” I could then code and analyze the data. I may discover, for example, that the most likely person to set you up is a close mentor figure, such as a rabbi, a teacher or someone with whom you are a ben or bat bayit (responses to the “Other” category from our previous question intimated as much).

Knowing that simple fact would vastly change the landscape of my students’ hishtadlut. It would mean that primarily I should counsel them to develop deep relationships with people they know and respect, and who may have access to potential dates.

It would mean that getting to know someone deeply is more likely to get you married than meeting with fifty shadchanim in a superficial way. (And

Channah Cohen is an OU-JLIC Educator at Queens College.

She has a master’s from Teachers College, Columbia University in adult learning & leadership. She is very interested in innovative solutions to systemic problems in the Orthodox community.

Summer 5778/2018 JEWISH ACTION

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Isn’t it unrealistic to expect a shadchan to understand a person in a single 30-minute-long, awkward meeting? once we’re thinking this way, wouldn’t it follow that learning to develop a deep, real relationship is better hishtadlut for marriage, anyway?)

I cannot proffer a simple solution here, because most likely, there isn’t one. But in the recent conversations that I’ve had with friends, students and mentors about this issue, I can attest to the wealth of ideas out there that build off our traditional shidduch system, that can be tried and tested. One such idea that I’ve heard: normalizing co-ed Shabbat meals. While this is already practiced on some level, there is certainly a better way to systemize this

practice within communities, or ways that these types of meals can most effectively introduce singles to one another (for example, suggested by a friend of mine: having two couples co-host a meal with their collective single friends). Alternatively, a few of my students suggested collaborating in small groups in which each member brings information about two or three single women and two or three single men, and the group tries to pair up singles who seem appropriate for each other.

Irrespective of your reaction to these specific ideas, the point is

that in some fantastically simple ways, we can start implementing positive changes to our existing system. We, as the concerned public, as bystanders who are worried about our students, our friends and our sisters, need to do two critical things. The first is to face the cold data, to gather information.

The second is to gather ideas.

As the semesters rolls on, the pitch in my students’ anxiety rises. Rena, and all my students like her, are doing much to get married. And the rest of us, truth be told, are doing much of nothing. But we must do something on a larger scale: we must be brave enough to face reality and start the conversation about improving our systems. We need to be the ones to get the snowball rolling. Rena isn’t going to without our backing. Because in a poignant display of irony, she fears she can’t publicly help to alleviate the failures of our system—she thinks it will ruin her chances of finding a shidduch.

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THE CHEF’S TABLE

Brown Sugar Peach Crisp

Reproduced from The Silver Platter: Simple Elegance

by Daniella Silver and Norene Gilletz, with permission from the copyright holders ArtScroll/Shaar Press Publications, LTD

KID-FRIENDLY SUMMER MEALS

By Norene Gilletz 76

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W

hen summertime rolls around, here are some ways to chill out without breaking into a sweat, giving you quality time to spend with your family. These kid-friendly dishes are fun to make and will help children of all ages learn new cooking techniques. When possible, use the fresh summer produce that is popping up at farmers’ markets and roadside stands. I’ve also included some simple recipes to get your kids involved in hands-on constructive activities.

Nectarine Chicken

Adapted from The Silver Platter: Simple Elegance by Daniella Silver and Norene Gilletz (ArtScroll/Shaar Press) Yields 4–6 servings Sweet nectarines and fresh tarragon bring the beauty of the summer season to this simple chicken dish. The wine-based broth infuses the chicken with a slightly sweet, subtle flavor while keeping it moist and tender.

1 chicken (about 3 lb/1.4 kg), cut into eighths 2–3 large nectarines, quartered and pitted (do not peel) 2 shallots, peeled and halved Kosher salt Freshly ground black pepper 3 tablespoons brown sugar 3/4 cup sweet white wine 1/2 cup orange juice 1/4 cup honey 6 sprigs fresh tarragon or thyme Preheat oven to 375°F. Coat a 9x13-inch baking dish with non-stick spray.

Trim and discard excess fat from chicken pieces. Arrange chicken in a single layer, skin-side up, in prepared baking dish. Add nectarines and shallots, tucking them between chicken pieces. Sprinkle chicken, nectarines and shallots with salt, pepper and brown sugar.

In a medium bowl combine wine, orange juice and honey. Mix well. Drizzle evenly over chicken, nectarines and shallots, coating all

sides. Top with tarragon sprigs. If you have time, marinate 30 minutes or overnight in the refrigerator.

Roast uncovered, basting occasionally, for 1 hour and 15 minutes, or until cooked through— skin is golden and juices run clear.

Norene’s Notes: • Variation: No nectarines?

Use plums, peaches or apricots.

Dried fruit (e.g., 1 1/2 cup dried apricots, prunes or nectarines) also works here.

• Wine adds flavor and will tenderize the chicken. (If you don’t have wine, use chicken broth.)

Grilled Chicken Burgers

Adapted from The Silver Platter: Simple Elegance by Daniella Silver and Norene Gilletz (ArtScroll/Shaar Press) Yields 4 burgers A simple and fun way to use ground chicken! Even your kids will enjoy these preservative-free burgers. Prepare these at your next BBQ. Multiplies easily.

1 lb/500 g lean ground chicken 2 cloves garlic, minced (about 1 teaspoon) 1/2 cup minced fresh parsley 1/4 cup diced red onion

1/4 teaspoon chili powder 1/4 teaspoon kosher salt Freshly ground black pepper 1 tablespoon soy sauce or tamari Oil, for brushing In a large bowl, combine ground chicken with garlic, parsley, onion, chili powder, salt, pepper and soy sauce. Stir lightly to combine.

Shape chicken mixture into 4 burgers, wetting your hands for easier handling. Brush burgers lightly with oil on both sides.

Preheat grill to medium-high.

Grill burgers 6–8 minutes per side, until cooked through.

Norene’s Notes: • Sliders: Form chicken mixture into 8–10 mini burgers. Prepare and grill about 5 minutes per side.

Serve on toasted mini rolls or buns with your favorite condiments (ketchup, mustard, relish, aioli, lettuce, tomatoes, onions or pickles).

• Thai Style Burgers: Replace chili powder with 1 teaspoon minced red chili pepper; replace parsley with cilantro. Add 1 teaspoon minced fresh ginger. Ground turkey can replace chicken.

• Watching your carbs? Wrap your burger in lettuce instead of bread.

Norene Gilletz is the leading author of kosher cookbooks in Canada. The author of twelve cookbooks, Norene is a food writer, food manufacturer, consultant, spokesperson, cooking instructor, lecturer, cookbook editor, and now a podcaster!

Norene lives in Toronto, Canada and her motto is “Food that’s good for you should taste good!” For more information, visit her web site at www.gourmania.com.

Summer 5778/2018 JEWISH ACTION

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Nectarine Chicken

Reproduced from The Silver Platter: Simple Elegance by Daniella Silver and Norene Gilletz, with permission from the copyright holders ArtScroll/Shaar Press Publications, LTD

Hot Dog Garlic Knots

Adapted from Kids Cooking Made Easy by Leah Schapira & Victoria Dwek (ArtScroll/Shaar Press) Yields 36 knots What do you do to please the neighborhood boys? You combine two of their favorite foods: hot dogs and garlic knots.

1 3/4 cup flour 1 teaspoon salt 1 teaspoon sugar 78

JEWISH ACTION Summer 5778/2018

1/2 teaspoon active dry yeast 1 tablespoon oil 2/3 cup water 6 hot dogs, each cut into 6 pieces 2 tablespoons olive oil 2 teaspoons garlic powder 2 teaspoons parsley flakes Pinch salt In a large bowl, combine flour, salt, sugar, yeast, oil and water. Knead until smooth. Add 1 tablespoon of water if necessary.

You can use your hands or knead the dough with an electric mixer.

Grease a bowl with non-stick cooking spray. Place dough in bowl, cover with plastic wrap or a clean

towel, and let rise for 35–40 minutes.

You can keep it in the mixer bowl or place it in a separate bowl.

Preheat oven to 425°F. Line a baking sheet with parchment paper.

Divide dough into 4 parts. Cut each part into 9 pieces. Stretch each piece into a rectangle and wrap it around a piece of hot dog. Make a knot at the top, and tuck the two ends underneath. You can also simply wrap the dough around the hot dog. Place wrapped hot dogs on prepared baking sheet. Bake for 18–22 minutes until golden brown.

Meanwhile, in a large bowl, combine olive oil, garlic, parsley and salt.

Toss hot dogs in garlic mixture as soon as they come out of the oven.

Norene’s Notes: Time Saver: To save a step, you can use store-bought challah dough.

Grab and Go Muffins

Adapted from Kids Cooking Made Easy by Leah Schapira & Victoria Dwek (ArtScroll/Shaar Press) Yields 12 muffins Leah and Victoria tested lots of low-fat, whole-wheat muffins to find the ones that kids and teens would really want to eat. These are the winner!

1 1/2 cups whole-wheat flour 1 cup quick cooking oats 3/4 cup brown sugar 1 1/2 teaspoons baking soda 2 teaspoons baking powder 1 egg 2 tablespoons oil 1 cup orange juice 1 teaspoon vanilla extract 1/2 cup chocolate chips Preheat oven to 350°F. Line a 12-cup muffin pan with cupcake liners.

In a large bowl, combine flour, oats, brown sugar, baking soda and baking powder. Using a fork, mix well.

Add in egg, oil, orange juice and vanilla. Using a large spoon, mix until all the ingredients are combined. Stir in chocolate chips.

Drop spoonfuls of batter into each muffin cup, filling it almost to the top.

Bake for 30 minutes.

Filling: 8 ripe peaches, peeled and sliced (fresh or frozen) (about 7–8 cups) 1/3 cup brown sugar, lightly packed 2 tablespoons flour (regular or gluten-free) 1 tablespoon lemon juice (preferably fresh) 1 teaspoon ground cinnamon 1/4 teaspoon ground ginger Topping: 1 cup flour (or gluten-free flour with xanthan gum) 1 cup rolled oats 1/2 cup brown sugar, lightly packed 1 teaspooon ground cinnamon 1/4 teaspoon ground ginger 1/2 cup chopped pecans or almonds (optional) 1/3 cup vegetable oil Preheat oven to 375°F. Coat a 10-inch deep pie plate or 8 individual ramekins with non-stick cooking spray and place onto a parchment-lined, rimmed baking sheet.

In a medium bowl, combine peaches with sugar, flour, lemon juice, cinnamon and ginger. Mix well.

In a second bowl, combine topping ingredients; mix together to form crumbs.

Add filling mixture to prepared pie plate or divide evenly between ramekins. Sprinkle each with topping mixture.

Bake the crisp for 45–55 minutes, or ramekins for 35–40 minutes, until topping is golden and juices are bubbly.

Serve warm or at room temperature.

Norene’s Notes: • Variations: Instead of peaches use 6 nectarines or apricots and 2 cups fresh or frozen blueberries.

• Do-Ahead: Prepare topping ahead of time and refrigerate or freeze. When needed, prepare filling and sprinkle with topping mixture (no need to defrost it first). Bake as directed above.

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Brown Sugar Peach Crisp

Adapted from The Silver Platter: Simple Elegance by Daniella Silver and Norene Gilletz (ArtScroll/Shaar Press) Yields 8 servings A fruity dessert is always a hit at bigger gatherings as well as at family dinners. This peach crisp is a lighter alternative to cakes and creamy desserts. Cinnamon, ginger and brown sugar add warmth and spice to the fruit filling and the topping.

Summer 5778/2018 JEWISH ACTION

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LEGAL-EASE

WHAT’S THE TRUTH ABOUT...

Joseph’s “Amazing Technicolor Dreamcoat”?

By Ari Z. Zivotofsky Misconception: As in the title of the famous Broadway musical, Yaakov Avinu gave Yosef an “Amazing Technicolor Dreamcoat.”

Fact: That is one possible interpretation of what Yaakov gave Yosef, but there are other, equally likely, possibilities.

Background: Following his twenty-year exile in the home of his uncle/father-in-law Lavan, Yaakov moved back to the Land of Israel with his twelve sons: “And Israel [Yaakov] loved Yosef more than his other sons because he was the child of his old age1 and he made for him a ketonet passim” (Bereishit 37:3).

Yaakov gave his favorite son a special garment that is described by the Torah as a ketonet passim. The translation of passim is shrouded in mystery, and even the word ketonet has various interpretations. It was obviously a distinctive garment. After selling Yosef, his brothers dipped the garment in goat’s blood and then sent it to their father. Upon seeing it, Yaakov immediately declared that it was Yosef’s and that Yosef had been torn apart by an evil beast (Bereishit 37:31-33). This seems to run counter to the halachah that one cannot be declared dead based on clothing, because the item may have been borrowed (Mishnah, Yevamot 16:3; Yevamot 120a-b; Shulchan Aruch, Rabbi Dr. Ari Z. Zivotofsky is a professor of brain science at Bar-Ilan University in Israel.

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EH 17:24), lost, or sold (Chelkak Mechokek 17:42). The Be’er Heitev (EH 17:71) quotes the sixteenth-century Shu”t Ra’anach (Rabbi Eliyahu ben Chaim, the Chacham Bashi) that if an individual is the only one in the region who wears that garment, then it can serve as an identifying sign. The Be’er Heitev (EH 17:71) also quotes the view that tzitzit or other articles of clothing that are not usually loaned are exceptions to the rule and can serve as valid pieces of evidence. Rabbi Chaim Tzvi Teitelbaum of Sighet (d. 1926; Shu”t Atzei Chaim, EH 11) uses the latter exception to explain why Yaakov relied on the ketonet passim to declare Yosef dead. Similarly, Shu”t Chemdat Shlomo (EH 31:14) says that the coat still belonged to Yaakov, so Yosef was not permitted to loan it. But either exception to the Mishnaic rule points to the ketonet passim as being unique.

A ketonet passim is mentioned in one other place in Tanach: II Shmuel 13:18-19, where it is worn by Tamar, the daughter of King David. It is described as a garment worn by a king’s daughters2 who are betulot.

Thus, this special clothing symbolized royalty. Chazal also saw it as signifying the status of a Kohen, whose role prior to the giving of the Torah was filled by the firstborn. The Midrash (Bereishit Rabbah 97:6) states that Yaakov told Yosef (Bereishit 48:22) that he assigned him as the firstborn and gave him the special garments that God made for Adam, which had been passed to Nimrod, Avraham, Yitzchak, Eisav and Yaakov. Ramban (Shemot 28:2)

understood that a ketonet passim is a priestly garment and the Kli Yakar (Bereishit 37:3) viewed the giving of this garment as a way of designating Yosef as the firstborn.3 None of this explains what the ketonet passim was made of or looked like, about which there is much discussion. A speaker of Modern Hebrew who reads “ketonet passim” would translate ketonet as a type of robe or gown and passim as “striped.”

In Rabbinic Hebrew and Aramaic, the singular “pas” certainly meant a stripe, bar or line, but its meaning in Biblical Hebrew is ambiguous.

Rashi understands “passim” as referring to the material from which the coat was made, describing the fabric as “kli milat”; based on other statements of Rashi (Shabbat 54a, s.v. l’milat; Yechezkel 27:18, s.v. v’tzemer tzachar; and Chullin 50b, s.v. makom she’ein), “milat” is understood as clean, white wool (Maharsha, Megillah 16b, s.v. milat; Rashash, Bava Metzia 78b, s.v. batlei). Others translate pas or passim as a silk garment (Rav Saadia Gaon; Ibn Ezra to Esther 1:6 in conjunction with Megillah 12a; Rabbi Yosef Chaim miBaghdad [the Ben Ish Chai], Od Yosef Chai, 25a).

Thus, one possibility is that the ketonet passim was special because of its fibers, either fine wool or silk. Such material might have been reserved for clothing worn by upper-class citizens on special occasions.

Another possibility is that the adjective “passim” is describing the garment’s particular style. The

singular “pas” appears in Aramaic in Daniel 5:5 (pas y’da) describing the hand King Belshazzar saw writing on the wall. In that context, pas is understood to mean the palm of the hand. Based on this, some interpret ketonet passim as a long-sleeved garment (i.e., reaching the palm) or one reaching to the ankle4 (Bereishit Rabbah 84:8;5 Da’at Zekeinim miBa’alei HaTosafot). Following this, the Koren Tanakh (Jerusalem, 1986) translates ketonet passim as a “coat with long sleeves.”6 Rabbi David Zvi Hoffmann favored this translation of “reaching the palms” or “reaching the ankles.”

He notes that in the Mishnah (Challah 1:8) “pisat hayad” means the palm and “pisat haregel” means the bottom of the foot, so ketonet passim refers to a garment that reached the pas hayad and the pas haregel. This has support in the use of “pisat” in Tehillim 72:16 to mean “a measure.” Josephus in Antiquities of the Jews (vol. II, 2:1) and the Book of Jubilees (chap. 34) omitted mention of this special paternal gift to Yosef, but when describing the garment worn by Tamar, Josephus says (Antiquities of the Jews vol.

VII, 8:1): “for the virgins of old time wore such loose coats tied at the hands, and let down to the ankles.”

Long sleeves and long tunics were a sign of one who did not have to work, while laborers wore shorter garments (Eshed Hanechalim to Bereishit Rabbah). A person of high status or royalty demonstrated his position by wearing longer tunics and long sleeves. The implications of Yaakov’s gifting such a garment to Yosef would not be lost on the other brothers.

A third possibility is that “passim” means a unique pattern. Ibn Ezra (Bereishit 37:3), Ramban (Shemot 28:2), and Metzudat Tzion (II Shmuel 13:18) understand that the garment was “m’rukemet”— embroidered with designs, checkered or plaid. Targum Neofiti and Targum Pseudo-Jonathan say the garment had designs or pictures on it.

Professor Naftali Herz Tur-Sinai (1886-1973), first president of the Academy of the Hebrew Language, had a different take on the meaning

of “passim.”7 He did not believe that it was the plural of “pas” but rather that it was derived from “pasam,” an Assyrian word for wrapping, and in particular wrapping around the head. Hence he believes the ketonet passim was a garment with a hood.

The earliest mention of the ketonet passim being a variegated garment dates back to the third-century bce Greek Septuagint, which translates it as χιτῶνα ποικίλον (poikilos)—a cloak of various colors. (In II Samuel it translates the same word differently: karpótos.) Following the Septuagint, the fourth-century Latin Vulgate translates ketonet passim as “tunicam polymitam”—a tunic woven with many threads, usually taken to mean different colored threads. The early seventeenth-century English King James Bible calls it a “coat of many colours.” Possibly based on this, the once standard Jewish English translation, the 1917 Jewish Publication Society (JPS) Tanakh, calls it “a coat of many colors.” Some traditional commentaries adopted this interpretation. The influential eleventh-century Hebrew grammarian Jonah ibn Janach (Sefer HaShorashim, entry “pas” [p. 405]) assumes “passim” is the plural of “pas,” and based on Daniel and the Targum to Kings, “pas” is a handbreadth; thus, the ketonet passim was a silk garment in which each handspan was a different color. Radak (1160-1235; Provence), based on Daniel, derives that the garment was made of stripes of various colors. Ralbag (II Samuel 13:18) says that each handspan of the garment was a different color, and it included many colors.

Parallels from other cultures may shed light on the topic. Speiser (Anchor Bible, Genesis, p. 289-290) notes that in Cuneiform inventories

there is a garment known as kitu (or kutinnu) pisannu, a ceremonial robe that was draped about statues of goddesses and had various gold ornaments sewn onto it. Pisannu is an Akkadian word denoting applique ornaments on costly vests and bodices. Olam HaTanach ([1993] p.

208) notes that the word “ketonet” appears many times in Tanach and is a word with many parallels in other languages, such as the Akkadian words kitu (linen), kitinnu (fabric, cloth) and katanu (clothing from linen or wool). In explaining the ketonet worn by the Kohanim, Josephus (Antiquities of the Jews vol.

III, 7:2) writes, “it is called chethone, and denotes linen, for we call linen by the name of chethone.” He may be describing the sleeveless ancient Greek garment known as a chiton, which was worn by men and women (a sleeved version was worn by priests).

The gift from Yaakov to Yosef clearly demonstrated favoritism and Chazal (Bereishit Rabbah 84:8; Shabbat 10b) were critical of Yaakov for that. They said that one should not favor one child over another, for it was because of the coat Yaakov gave Yosef that the Israelites ended up enslaved in Egypt.8 Rambam (Hilchot Nachalot 6:13) codifies that parents are not to show favoritism and cites the Yosef story. The Gemara (Megillah 16a-b) questions how Yosef later showed favoritism to Binyamin by giving each brother one change of clothing while giving Binyamin five changes of clothing (Bereishit 45:22). The Gra (cited in Torah Temimah, Bereishit 45:7) explains the Gemara’s answer as meaning that Binyamin’s five were equal in value to the single garment that each of the other brothers received. (The Torah Temimah also cleverly explains why

The earliest mention of the ketonet passim being a variegated garment dates back to the third-century bce Greek Septuagint.

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Yosef’s giving Binyamin 300 coins was not an example of favoritism.)

As this special tunic seems to be responsible for setting the exile in motion, it is appropriate that it should appear at the Pesach Seder.9 At the very beginning of the Seder, a vegetable, post-Talmudically called “karpas,” is taken and dipped in salt water or charoset. While on a simple level karpas is an appetizer (Pesachim 107b, Shabbat 140b), others see a deeper significance to it. Rabbeinu Manoach (thirteenth-fourteenth century, Provence; commentary to Rambam’s Mishneh Torah, Hilchot Chametz U’Matzah 8:2) is the first to make the link, and states that the karpas is reminiscent of the ketonet passim that Yaakov gave Yosef that spurred the chain of events leading to the Egyptian exile. In Esther 1:6, cited by Rashi to Bereishit 37:3, karpas is used as a word for a garment, meaning “white linen cloth.”10 The Orchot Chaim (Provence, fourteenth

century; part 1: seder leil Pesach: 25) cites an opinion that karpas is short for ketonet passim, the proximal cause of our ancestors’ descent to Egypt. Pe’er Aharon (cited in HaSeder Ha’aruch 2, 121:3) says that “kar” is from the word for “sale” (Chaf-Resh as a part of Mem-Chaf-Resh in “mecher—a sale”) and “pas” alludes to the ketonet passim, reminding us of the sale of Yosef. The Ben Ish Chai (year 1: Tzav: 32) notes that the dipping of the karpas is reminiscent of dipping the ketonet passim in blood, and he also makes the linguistic association of kar and pas as above.

A Yehi Ratzon prayer printed after Birkat Kohanim (The Complete ArtScroll Siddur (1986), p. 698-9)11 includes a request that God grant us love, favor, kindness and mercy, just as He granted Yosef at the time that Yaakov dressed him in the ketonet passim. This request is strange in light of the fact that the ketonet passim brought hatred and jealousy,

not love and kindness. Several recent attempts have been made at explaining the prayer (e.g., Rabbi Chaim Alter Paneth [1913-1984] in Tapuchei Chaim [1990], p. 53; and Rabbi Dovid Kviat [1920-2009] in Sukkat David [1989], p. 143-4).

Was the ketonet passim an “Amazing Technicolor Dreamcoat?” There are traditional interpretations that describe it as multi-colored, although that is not the prevalent opinion. But it was certainly not a “dreamcoat.” In both Biblical stories in which a ketonet passim appears, there is a violent sibling interaction that results in the special garment—and the sibling relationship—being torn apart.

A piyut found in the Cairo Genizah dated to the sixth century was recited during Neilah on Yom Kippur, probably at the gates of the Temple Mount.12 In it, the Kohanim are described as “lovshei passim—wearers of passim.”13 May those garments of passim and their wearers be returned speedily to their rightful place.

Notes 1. There are various interpretations of the phrase “ben zekunim.” Onkelos and Radak say it is a wise son. Rav Saadia Gaon, Rashi and Ibn Ezra say Yosef was born when Yaakov was old.

Rashi, quoting Bereishit Rabbah (84:8), elaborates on Onkelos by saying that Yaakov taught Yosef all that he learned from Shem. This same midrash cites another opinion, found in Rashi and Targum Pseudo-Jonathan, that Yosef’s facial features resembled Yaakov’s.

Ramban says that older people take one of their sons to assist them and refer to them as the “son of their old age,” and Yosef served that function for Yaakov. The Netziv adopts that understanding and explains that usually the elderly person selects someone with qualities similar to his own and that is why Yaakov chose Yosef.

2. Apparently it was a unisex garment.

3. Note the subtle irony in the verse saying that Yaakov loved Yosef because he was the youngest son, and then designating Yosef the spiritual firstborn. The Midrash Rabbah [Parashat Tzav] 10:6 and Shir HaShirim Rabbah 4 link the ketonet of Yosef to the ketonet of the Kohen, whose role was originally intended for the firstborn.

4. See “mei afsayim” in Yechezkel 47:3 describing floodwaters reaching the ankles.

5. This midrash offers five interpretations of “passim,” but only the first two relate to how it looked.

The others are allegorical.

6. Rashi did not fully reject this interpretation. He suggests (Shabbat 10b, s.v. mishkal) that the special fibers were used not in the entire cloak, but specifically around the palms (wrists?).

Rabbi Samson Raphael Hirsch arrived at a similar conclusion from a different direction. He says that passim is not the plural of “pas,” but derived from “pasas” meaning “to end,” referring to specially embroidered trimmings on the edge of a garment, signifying the wearer’s status.

7. See Ben-Yehuda Dictionary, p. 5011.

8. The Chatam Sofer (commentary to Shabbat 10b) justifies Yaakov’s action by saying that Chazal’s warning only applies if the sons are equal, but if one is a greater talmid chacham, the father can certainly favor him. Alternatively, the Chatam Sofer (quoted in Iturei Torah, Bereishit 37:3) defends Yaakov based on the gemara in Shabbat 145b, which explains that the scholars in Babylonia dressed grandly, specifically because they were not bnei Torah. They relied

on ostentation and style to compensate for their lack of Torah knowledge.

Similarly, Yaakov gave Yosef a fancy coat so that the other brothers would interpret Yaakov’s pampering as a sign of Yosef’s inferiority and not be jealous.

(If that was the plan, it backfired.)

9. See Gilad J. Gevaryahu and Michael Wise, “Why Does the Seder Begin with Karpas?,” Jewish Bible Quarterly 27:2 (1999): 104-110. The article cites a custom of dipping karpas in a red liquid in commemoration of the blood that Yosef’s tunic was dipped into.

10. See Heinrich W. Guggenheimer, The Scholar’s Haggadah, p. 228, that karpas in classical Persian is white linen cloth and in modern Farsi “karbas” means canvas.

11. This prayer is found in the Kitvei HaArizal. Nesi’at Kapa’im Kehilchata ([5763], p. 204) notes that it is not mentioned by the posekim. The Mishnah Berurah (130:5) does not mention the recitation of this prayer after Birkat Kohanim, and notes that the Gra did not say it.

12. See Menachem Zulai, Eretz Yisrael u’Piyuteha (5756), p. 564-567.

13. The ketonet of the ordinary Kohen was not multi-colored. It was a white, linen garment that did have sleeves, and the hem reached the ground.

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INSIDEthe PROGRAMS OF THE ORTHODOX UNION

HAPPENINGS Long Island Yeshivah Wins NCSY’s “Shark Tank”

Winning JUMP team from DRS Yeshiva High School for Boys with their mentor Rabbi Ephraim Polakoff (far left). Photo: Josh Weinberg 84

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OU

AROUND THE OU This past April, the Davis Renov Stahler Yeshiva High School for Boys (DRS) on Long Island took first place in NCSY’s annual Jewish Unity Mentoring Program (JUMP) competition. The five finalist schools presented their projects to a panel of distinguished judges in a “Shark Tank”-style boardroom.

The themes for this year’s competition were synagogue engagement, tefillah (prayer) and kiruv (outreach). DRS’s winning programs included the creation of engaging newsletters and videos about prayer and “Chag in a Box,” a kiruv program that provides unaffiliated Jews with supplies to celebrate Jewish holidays.

“JUMP is a unique example of how our youth can be engaged to identify their talents, develop their leadership abilities, and achieve remarkable things for our community,” said OU President Moishe (Mark) Bane.

The OU contingent at the AMA’s Professional Women’s event in March.

Promoting Women’s OU Staff Volunteer Professional Growth at the OU Pre-Pesach Learning how to communicate with confidence and develop a power presence were just some of the themes addressed at the latest OU Women’s Affinity Group event held this past March. Drawing an enthusiastic response from participants, the event, held at the American Management Association (AMA)’s Women’s Leadership Center in Manhattan, brought together women from various OU departments to help them develop new skills and further their careers. “It was inspiring to learn with my female colleagues and see how talented, thoughtful, and driven the OU women are,” said Jenna Nelson, Assistant Director of Innovation. The OU’s Women’s Affinity Group aims at advancing the hiring, training and promoting of women within the organization.

“It was inspiring to learn with my female colleagues and see how talented, thoughtful, and driven the OU women are.”

NCSY Summer staff packing Passover food at the JCCRP in Far Rockaway, New York. For the third consecutive year, OU staff members joined forces with the Metropolitan Council on Jewish Poverty in the weeks leading up to Passover to volunteer at different food distribution locations in New York City. Met Council’s kosher food network is the largest in the country, providing 7.4 million meals a year.

From left: Avi Sebbag, Racheli Schwartz, David Cutler, Amy Mauskopf, Elliot Tanzman, Shayna Feiger, Michal Azizollahoff, Bayla Bachrach and Tess Blaustein.

New NCSY Siddur Geared for Teens Just Published Believing it can revolutionize the way teens daven, NCSY recently published a first-of-itskind siddur that aims at engaging the thoughtful teen. Developed by Debbie Stone, who worked as NCSY Associate Director of Education and Dr. Daniel Rose, Director of Educational Projects at Koren Publishers in Jerusalem, the innovative Koren NCSY Siddur is designed to inspire teenagers across the spectrum of Torah observance. Featuring thought-provoking questions and stories as well as images with a translation by Rabbi Lord Jonathan Sacks, the siddur is available now from OU Press at ou.org/oupress/product/koren-ncsy-siddur/.

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Grand-Slam for Torah at Citi Field

Torah NEW YORK

Featuring leading rabbinic scholars, educators and Jewish communal leaders, the Orthodox Union’s (OU) Second Annual “Torah New York” held in April drew over 2,000 men and women to Citi Field in Queens, New York for a day of Torah study. The event featured twenty-five shiurim covering topics in Jewish thought, halachah, Tanach, and Jewish history, delivered by speakers from across the globe.

“What better way to shine a beacon on the importance of Torah study than by coming together as a community to hear from some of the world’s leading Jewish teachers, all in one place,” says OU President Moishe (Mark) Bane.

“This event highlights the rich diversity of the Orthodox community,” says OU Executive Vice President Allen Fagin. “We are thrilled to welcome speakers and guests from near and far, bringing different points of view and new perspectives on the most pressing issues of our time.”

Lectures are available on ou.org/torahny/shiur.

From left: Henry I. Rothman, Chairman, OU Board of Governors; Michael Wimpfheimer, OU National Vice President; and Esther Williams, OU National Vice President.

OU Treasurer Avery Newmark and his wife, Susan.

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Photos: Kruter Photography

From left: OU Chief Financial Officer Shlomo Schwartz; Director of the OU’s Department of Community and Synagogue Services Rabbi Adir Posy; OU Executive Vice President Allen Fagin; OU President Moishe (Mark) Bane; Rabbi Moshe Hauer of Bnai Jacob Shaarei Zion in Baltimore; Rabbi Efrem Goldberg of Boca Raton Synagogue in Florida; and OU Chief Institutional Advancement Officer Arnold Gerson.

Israeli journalist Sivan Rahav-Meir speaking about emunah in an age of new media.

Rabbi Dr. Tzvi Hersh Weinreb speaking about tackling opioid addiction in the Orthodox community.

Rav Hershel Schachter, Rosh Yeshivah at Yeshiva University and Posek, OU Kosher, with his wife Shoshana at the plenary session.

Former US Senator Joseph Lieberman with Rabbi Menachem Genack, CEO, OU Kosher.

Renowned speaker Rebbetzin Lori Palatnik discussing faith as an antidote for anxiety.

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NEW POSITIONS & SPECIAL MENTIONS Rachel Leff joins OU Communications as Marketing Coordinator.

“This achievement positions the OU’s product development team as thought leaders in the use of UX (User Experience) design technology.”

- SHELOMO DOBK IN, DIRECTOR OF PRODUCT DEVELOPMENT.

In this capacity, Rachel manages the marketing needs for all of the OU’s departments and programs, utilizing social media, online postings and SEO and Google Analytics; she also brings expertise in organizational and event planning. Prior to this position, Rachel served as Marketing Coordinator at CohnReznick in her hometown of Atlanta, Georgia. Rachel holds a bachelor’s in marketing and management from Touro College in New York.

OU-JLIC welcomes new National Development Director, Rabbi Pinny Rosenthal.

A veteran educator, Rabbi Rosenthal was the Dean of the Torah Academy of Long Island for ten years and has taught in Tri-State communities for the past twenty-five years (over 670 of his classes are available on YUTorah). He was also the lead guitarist for Shlock Rock for many years. Rabbi Rosenthal most recently served as Senior Director of the Manhattan Jewish Experience, a role that combined management, development, teaching, program planning and counseling.

He holds a master’s in education administration from Columbia University and semichah from Yeshiva B’nei Torah in Far Rockaway, New York.

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Congratulations to Miriam Isaac, UX Designer and Product Manager for OU Product Development, on being featured on Instagram’s new Design account. Instagram recently selected six designers that it admires, and shared their work and design philosophies. Instagram’s post depicts Miriam’s designs for a transportation system for NCSY. “This achievement positions the OU’s product development team as thought leaders in the use of UX (User Experience) design technology,” said Shelomo Dobkin, Director of Product Development.

WOMEN IN ACTION Training for Mikvah Attendants

Guiding Young Rebbetzins

In an effort to promote professionalism and best practices, the Women’s Initiative is launching a program to train mikvah attendants and directors. The Greater Philadelphia area will be the first community to host this cutting-edge program that will feature speakers on topics ranging from fertility-related issues to developing domestic abuse protocols.

“Mikvah attendants are on the frontlines in seeing how sensitive issues intersect with the observance of taharat hamishpachah,” says Carly Chodosh, Mikvah Director of Ateres Hoda Masha, The Lower Merion Community Mikvah in Bala Cynwnd, PA. The WI is providing the tools and resources to empower mikvah attendants and administrators to offer support and guidance to best serve the mikvah patrons. Those who participate in the full program will receive a certificate of completion.

“Having a mentor was everything that I had hoped for,” says Sarah Yeamans, Rebbetzin of B’nai Israel Ohev Zedek in Philadelphia, PA, when asked about the Rebbetzin Elaine Wolf a”h Rebbetzin to Rebbetzin Mentoring Program. Recalling the trepidation and uncertainty she experienced as a new rebbetzin, Rebbetzin Yeamans is grateful to the program which provides guidance and support to contend with the pressures of rebbetzin life.

Spearheaded by Rebbetzin Dr. Adina Shmidman in March 2016 as part of Yeshiva University’s Center for the Jewish Future, the program pairs young, new rebbetzins with veteran rebbetzins. The program, now a joint initiative of the OU’s Women’s Initiative and Yeshiva University, just launched its second cohort. For more information or to become a mentor or mentee, contact women@ou.org.

JOIN YACHAD JOIN IN OUR MISSION OF INCLUSION JOIN FOR A FUN WEEKEND WHILE MEETING NEW FRIENDS JOIN US ON MEANINGFUL SHABBATONS WITH INDIVIDUALS WITH SPECIAL NEEDS For more Information, please contact Avi Feder at federa@ou.org or visit yachad.org/advisor Yachad, the National Jewish Council for Disabilities, is dedicated to enhancing the life opportunities of individuals with disabilities, ensuring their participation in the full spectrum of Jewish life. Yachad is an agency of the Orthodox Union.

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Photos: Semeraro Photography

ADVOCACY Torah means we care about everyone, every child, every family.

That’s what we are doing here today. . . .

We are not just asking for ourselves; we are asking for everybody.

– OU PRESIDENT MOISHE (M A RK) BA NE

Hundreds of Students Rally in Albany for Funding for Nonpublic Schools Even a nor’easter could not deter the hundreds of Jewish day school students, lay leaders, parents and teachers from across New York State from joining the OU’s Teach NYS advocacy delegation to Albany this past March. Chief among the issues discussed was additional, sustainable funding for New York’s historic STEM program, which allows the state to reimburse nonpublic schools directly for the cost of qualified STEM instructors. Also on the day’s agenda was advocacy for increased funding for schools’ security budgets and continued funding for Comprehensive Attendance Policy (CAP) and Mandated Services Reimbursement (MSR) programs.

“Your right to choose how and where to be educated, without financial penalty or hardships, is a civil right that every parent and student in this state should enjoy,” OU Executive Vice President Allen Fagin said.

Teach NYS is part of the OU’s Teach Advocacy Network, a nonpartisan organization advocating for equitable funding in non-public schools.

“NYS is responsible for educating our students, and there shouldn’t be blinders as to who gets quality education and who doesn’t,” said NY Assembly Member Carmen De La Rosa (D-Inwood).

From left: OU Executive Vice President Allen Fagin and Teach NY Co-Chair Neil Cohen.

From left: Director of the OU's Teach Advocacy Network Maury Litwack, New York Senate OU President Moishe (Mark) Bane addresses Majority Leader John Flanagan and Teach NYS Executive Board Member Cal Nathan in a lay leaders and students from day schools panel discussion about the importance of STEM funding for nonpublic schools. around the state during the Albany mission.

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WRAP-UP OU Advocacy’s Big Wins for Schools, Shuls and Israel As anti-Semitic incidents in the United States surged to record numbers during 2017, the OU Advocacy Center pressed Congress to bolster federal security funding to help schools, shuls and other nonprofits make their facilities safer. In March, that advocacy paid off as Congress doubled funding for the Nonprofit Security Grant Program to $50 million—the largest amount of funding ever for the program.

Through 2017, the Department of Homeland Security allocated a total of $209 million for the NSGP, and most of the recipients have been Jewish organizations.

Annual funding for the NSGP has averaged $20 million.

But the results of OU Advocacy’s latest drive to increase safety at schools and shuls didn’t stop there: This year, Congress authorized an additional $10 million in security grants for schools, synagogues and other buildings located outside the NSGP’s designated major metropolitan areas.

Also in March, Congress approved other legislative items within the framework of an omnibus appropriations bill that were at the top of OU Advocacy’s agenda: 1) The Taylor Force Act will suspend American financial aid to the Palestinian Authority as long as it FEDERAL NONPROFIT SECURITY GRANT PROGRAM FUNDING 2005-2018

Security Funding Win for Florida Nonpublic Schools

$50

MILLION

TOTAL 2005-2018:

$259 MILLION

$25

$25

$25

MILLION

MILLION

MILLION

$19

MILLION

N OT F U N D E D

$15

2005

2006

MILLION

$20

$19

MILLION

MILLION

$15

$13

MILLION

$10

$10

MILLION

$13

MILLION

$10

MILLION

MILLION

AD D ITI O NAL DHS FUNDING

MILLION

2007

2008

2009

2010

2011

2012

2013

2014

2015

2016

2017

2018

FEDERAL NONPROFIT SECURITY GRANT PROGRAM FUNDING 2005-2018

This past year, OU Advocacy worked with Congress to double funding for the NSGP to $50 million.

continues to pay financial stipends to terrorists and their families.

2) The STOP School Violence Act includes Jewish and other nonpublic schools. This legislation was introduced in the wake of the school shooting in Parkland, Florida.

It authorizes $175 million over the next ten years for the Justice Department to make grants for an array of school building safety improvements and training.

3) The preservation of a section of the “Every Student Succeeds Act” that provides $2.1 billion in federal funds for professional development programs for teachers, including those at Jewish and other nonpublic schools.

Also within an omnibus bill, the OU Advocacy Center ushered in a new era of fairness for disaster-damaged shuls: Until recently, synagogues, churches and mosques damaged in hurricanes and other natural disasters were refused assistance by the Federal Emergency Management Agency (FEMA).

But after almost twenty years of work by the OU Advocacy Center, the agency changed its longtime policy and Congress passed a new law reversing FEMA’s longtime practice. (Although approved in February, the law was funded in the March bill.)

Now, synagogues and other house of worship— which often serve on the front lines during natural disasters—are eligible for federal disaster aid on the same terms as other nonprofits. The OU Advocacy Center spearheaded the coalition that pressed for these modifications.

Teach Florida applauds Governor Rick Scott and the Florida Legislature for approving funding of $2 million to harden security in at-risk nonpublic schools, including Jewish schools, as part of the state’s 2018-19 budget.

The funds will provide for security measures including fences, cameras, shatter proof windows, key card entry systems and crisis communication systems.

“With the rise in anti-Semitism and the proliferation of gun violence, as we just witnessed in Parkland, this funding will provide much needed upgrades to Jewish and all nonpublic schools at risk,” says Mimi Jankovits, Executive Director of Teach Florida of the threefold increase in security funding from last year’s allocation.

$50

MILLION

TOTAL 2005-2018:

$259 MILLION

Summer 5778/2018 JEWISH ACTION $25

MILLION

$25

$25

MILLION

MILLION

$19

$19

$20

MILLION

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Marking the Historic

RELOCATION of the

US EMBASSY to ISRAEL’S CAPITAL IN JERUSALEM

The OU presented US Ambassador to Israel David Friedman with a handcrafted mezuzah. OU President Moishe Bane; Ambassador Friedman; his wife Tammy; OU Israel President Zvi Sand and OU Executive Vice President Allen I. Fagin.

Hundreds of US and Israeli politicians, Jewish leaders and CEOs celebrated the US Embassy move to Jerusalem at an OU reception this past May, on the day of the move.

The gala breakfast reception was held at the Waldorf Astoria Hotel in Jerusalem, just hours before the official ceremony.

“We express gratitude to President Trump and the leaders of his administration for being catalysts in fulfilling, at long last, the promise to move the embassy to its rightful location, for recognizing that the time had come, and the time was now,” said OU Executive Vice President Allen Fagin.

Since 1972, the OU has been at the forefront of the American Jewish community in advocating for the relocation of the US Embassy to Jerusalem.

(Continued on page 94)

Israeli television and print journalist Sivan Rahav-Meir, Event MC and Miriam Peretz, Israel Prize Recipient.

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Minister of Justice Ayelet Shaked with Alon Levi, CEO, Ella Valley Winery.

Photo Credits: Jerusalem - Eliyahu Yanai New York - Kruter Photography

IN NEW YORK Along with the OU reception in Jerusalem, more than eighty members of the OU’s Benefactor’s Circle gathered at the New York private residence of Dani Dayan, the Consul General of Israel in New York, to celebrate the US Embassy’s relocation. Nathan Diament, Executive Director of the OU Advocacy Center, Rabbi Chaim Steinmetz of Congregation Kehilath Jeshurun in New York and Ambassador Dayan shared insights on the importance and relevance of Israel’s Melanie Kaminetsky; Regina Goldberger; Rebbetzin Dr. Adina Shmidman (second row), OU Director capital, followed by a live simulcast of of the Women’s Initiative; Esther Williams, OU National Vice President; Jonathan Hazghiyan; the dedication of the US Embassy.

Debra Moed, AMIT President, and Fran and David Woolf.

“I deeply appreciate being able to share this historic day with the OU and members of the community who are so passionately and deeply devoted to Jerusalem.”

— CONSUL GENER A L OF ISR A EL IN NEW YORK, DA NI DAYA N

Jason Goldstein; OU Senior Vice President Emanuel Adler and Allen Lieberman.

Executive Director of the OU Advocacy Center Nathan Diament with Drew and Careena Parker from Englewood, New Jersey.

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IN JERUSALEM

(Continued from page 92)

“Today we celebrate what we hope, and pray to the Almighty, is the turning point in the process of the world’s recognition of the Jewish claim to Jerusalem. The United States of America, Israel’s dearest friend, and the world’s beacon of liberty and justice, has recognized Jerusalem as Israel’s heritage and capital city, not only in word but in action. And for that, we as Americans, and Jews throughout the world, express our deepest appreciation and gratitude.”

OU Advocacy Chairman Jerry Wolasky; OU Israel Executive Vice President Rabbi Avi Berman; Mr. Fagin; Minister of Education Naftali Bennett; Mr. Bane and Mr. Sand.

- OU PRESIDENT MOISHE (M A RK) BA NE Former Israel Chief Rabbi Yisrael Meir Lau chatting with Ambassador Friedman.

Mr. Bane; Rabbi Berman; Avi Zinger, CEO, Ben & Jerry’s Israel, and his wife, Debbie Zinger.

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Mr. Fagin; Mimi Jankovits, Executive Director, OU Advocacy/Teach Florida and Governor of Florida Rick Scott.

Hon. Steven Mnuchin, US Secretary of Beryl Eckstein with Henry Orlinsky, OU the Treasury, with Member of Knesset National Vice President. and Opposition Leader Yitzhak Herzog.

Lee C. Samson, sponsor of the OU’s The Anne Samson Jerusalem Journey (TJJ); AIPAC President Mort Fridman and OU Israel CFO David Katz.

Minister Shaked with Esther Nagel-Lerer.

During the event, the OU recognized the Hon. Jason Greenblatt, US Special Representative for International Negotiations, for his commitment to bringing peace to the Middle East and his crucial role in the embassy move. Mr. Fagin with Mr. Greenblatt, who is holding the plaque.

“We have been waiting for this day for 70 years.

The world applauds the United States when it returns to the leadership position in the world. ” - US A MBA SSA DOR TO ISR A EL Rabbi Berman; Mr. Fagin; Secretary Mnuchin; Mr. Bane and Mr. Wolasky. During his remarks, the US Treasury Secretary urged further sanctions on Iran and stopping the flow of funds to terrorists and rogue regimes.

DAV ID FRIEDM A N

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NEW BOOKS FROM OU PRESS Countdown to Shabbos: Bringing the Week into Shabbos – Bringing Shabbos into the Week

entry into the Promised Land: When he was told that he would not enter Eretz Yisrael, Moses pleaded for forgiveness. Had the people joined him in prayer, the Holy One would have been forced to respond. But they did not join. Thus, we read that with tears in his eyes Moses tells them, “Va’eschanan,” I prayed alone . . . I was a lonely, solitary prayerful person; I prayed, no one else joined in with me. But God became angry and did not listen to me “lema’anchem, because of you.” Moses did not enter Eretz Yisrael because instead of addressing the rock, he hit it. It was not the fault of Am Yisrael that Moses made a mistake. But had the people possessed the sensitivity and love for Moses similar to that love that Moses felt for them, they would have torn the decree into shreds. It was their fault.

But the tragic death of Moshe also marks the beginning of a new era for the Torah and the Jewish people. Throughout the course of the commentary, the Rav returns to the unique quality of Sefer Devarim to explain a number of features of this final Edited by Dr. Arnold Lustiger book of the Chumash. Following OU Press in the path of the Vilna Gaon as well as many Chassidic masters, the Rav sees Sefer Devarim In the fifth and final volume of as an intermediary between the Chumash Mesoras HaRav, Dr. Arnold Written Torah (Torah Shebichtav) and Lustiger has once again performed the Oral Law (Torah Sheb’al Peh). With the feat of assembling the Moshe’s demise we lost an unmediated multifarious teachings of the Rav, connection to God, but gained an Rabbi Joseph B. Soloveitchik, into alternative route to Divine instruction a seamless commentary alongside through the Torah Sheb’al Peh. the Chumash text. As always, the The Chumash Mesoras HaRav Rav’s commentary illuminates the on Sefer Devarim, as well as the text with both his halachic insight now completed series as a whole, and philosophical acumen. brings readers the teachings of an Sefer Devarim comprises Moshe undisputed master of Torah Shebichtav Rabbeinu’s farewell address to the and Torah Sheb’al Peh. This work is Jewish people. The Rav captures sure to endure for generations as a the poignancy of Moshe’s parting words upon his failure to achieve classic companion to the Chumash.

more. It means an entire change in mindset. It means internalizing that Shabbos is not just an escape from, but a flight to; not just an end to the difficulties of the week, but a window to the Divine.

By Rabbi Hillel Goldberg Countdown to OU Press Shabbos contains seven chapters, each relating to one of the themes of Shabbos represented by the numbers one to seven. Within the pages With one eye on this world, as a of one compact book, Rabbi newspaper editor and another Goldberg combines scholarship eye on eternity, as the author of pioneering works on Jewish spiritual and spirituality to ably convey the transformational message heroes, Rabbi Hillel Goldberg in his of Shabbos, which is as relevant Countdown to Shabbos describes in today’s world as it ever was. how Jews can connect this world to the next through the medium of Shabbos. Countdown to Shabbos demonstrates how we can transform our lives by bringing Shabbos into the week, and the week into Shabbos.

Rabbi Goldberg, elaborating on the comment of Rabbi Joseph B. Soloveitchik that “America has many Shabbos-observant Jews, but no Erev Shabbos-observant Jews,” explains: Shabbos may be seen as a one-day-a-week respite, and a glorious one at that; or Shabbos may be seen as the day that both colors the rest of the week and constitutes the week’s yearning and anticipation.

In the richness of the Hebrew, a “shomer Shabbos” denotes not only a “Shabbos-observant” person, but a “Shabbos-anticipant” person.

The Jew who is able to tap into the deepest layers of Shabbos is not only Shabbos-observant, but Erev Shabbos-observant . . . Besides the practical ways that facilitate the beginning of Shabbos’ descent on Erev Shabbos, to be a Shabbos-anticipant means something much 96

JEWISH ACTION Summer 5778/2018

Chumash Mesoras HaRav: Sefer Devarim

Inside

PHILANTHROPY Portrait of Philanthropy

Cal Nathan: FIGHTING TO SECURE FUNDING FOR OUR SCHOOLS

By Batya Rosner

C

al Nathan recognized a giant opportunity four years ago and decided to act on it. The New York businessman, active community member and busy family man was introduced to the OU’s best-kept secret— the Teach Advocacy Network, a nonpartisan organization dedicated to advocating for equitable funding in nonpublic schools.

He and his wife Janine are raising four children: Brian (Hebrew Academy of the Five Towns [HAFTR] class of 2016, now attending the University of Michigan); Matthew, a high school sophomore; Ellie, in the seventh grade and Erin, in the third grade—all at HAFTR on Long Island.

Consequently, Cal has taken to heart the struggles facing many in the community of providing a yeshivah/ day school education. He understands that yeshivah affordability is considered by many to be the number-one existential threat facing Orthodox Jewry today.

Cal’s eyes were opened to the hurdles that faced nonpublic school budgets on a state level. “Politics is a zero-sum game: Either you’re at the table, or you’re not.

Either you’re involved or not. I really felt that if I didn’t get involved in whatever way I could—then how could I expect others to help?” he says.

Yeshivah affordability is considered by many to be the number-one existential threat facing Orthodox Jewry today.”

One of Cal’s goals quickly became to ensure that the Teach Advocacy Network no longer remained a secret.

At the beginning of his involvement, little had been done to educate the Jewish community about the importance of lobbying with local and state elected officials and the need to get out the vote as a community.

“The most important thing is getting the message out and educating the community as to what we’re doing,” says Cal, who serves as a member of the Teach NYS lay leadership representing HAFTR and the Five Towns in New York.

This past December, the OU’s Teach Advocacy Network held its first online charitable campaign, raising more than its $250,000 goal.

Working together with Maury Litwack and the staff at OU Advocacy, Cal has been a proponent of increasing efforts to achieve equitable funding from New York State. Nonpublic school students make up 15 percent of students within the State, yet funding provided at the State level is only 1 to 2 percent of the overall State Education Budget.

“With the right consultants and advocates, we have created a presence in Albany to move the needle on achieving equality—or at least increase funding—for nonpublic schools,” Cal explains. “Our work and our efforts are really starting to make a difference.”

Cal serves on the Executive Committee of Teach NYS. For more information or to get involved, visit teachadvocacy.org or e-mail info@teachadvocacy.org.

We invite you to join us and make a difference.

Contact Arnold Gerson at agerson@ou.org or visit ou.org/giving.

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TRIVIA FOR THE WIN

E

very year West Coast NCSY hosts “The Q,” Portland, Oregon’s popular multimedia trivia game competition.

Attracting over 300 challengers, The Q’s tenth anniversary festivities raised more than $160,000 to support NCSY’s programming and inspire the community’s future Jewish communal leaders. The Q’s outstanding success is a sure sign that NCSY is reaching and connecting with Portland’s Jewish youth. Additional West Coast chapters have joined the fun as well—last December, NCSY Los Angeles Valley held its inaugural The Q competition.

Save the

Date:

NCSY Canada’s 17th annual Kishka Klassic Golf Tournament, June 25th, 2018

That’s what NCSY is about —connecting, inspiring and empowering our young people of all backgrounds and affiliations to become tomorrow’s Jewish leaders.”

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GRANT ENABLES NCSY TO REACH MORE TEENS IN SAN FRANCISCO

T

eens at an NCSY event at Jewish Community High School of the Bay in San Francisco hold a banner heralding a new grant of $150,000. Funded by the Jewish Community Federation of San Francisco, the Peninsula, Marin, and Sonoma Counties and the Jim Joseph Foundation, the grant will support NCSY programs to increase teen participation in Jewish experiences, and reach more teens across the Bay area who have little or no exposure to their Jewish heritage.

Inside PHILANTHROPY

BRINGING MEGILLOT HOME

H

From left: Talya and Jeremy Silver with OU-JLIC of Greater Toronto Educators Rabbi Aaron and Miriam Greenberg. The Silvers dedicated the Greater Toronto megillah in memory of Jeremy’s father, Mr. Avrum Silver z”l.

ow better to celebrate Purim—and eighteen years of bringing Torah to the college campus—than by dedicating a megillah?

OU-JLIC’s Megillah Campaign brought megillot to campuses across North America, raising more than $100,000.

There were dedications big and small, from an entire megillah to a perek to individual letters. OU-JLIC of Greater Toronto, which was simultaneously celebrating its tenth anniversary, dedicated its megillah in memory of Avrum Silver z”l; the megillah was used at the community’s annual citywide Purim celebration, as well as at the York University campus.

The educators make me feel like I always have someone to turn to for support in my Judaism.”

UCLA Student

COLLEGE STUDENTS EMBRACE PURIM SPIRIT

S

upporting the vital work of OU-JLIC at Brooklyn College, more than 300 alumni and current students attended the 4th Annual OU-JLIC Shushan Auction.

Organized by campus educators Rabbi Reuven and Shira Boshnack, the auction featured fabulous prizes and grossed roughly $38,000, nearly double the previous year’s donations.

Shira Fakheri and Deeni Goldwasser enjoy the Purim festivities at the OU-JLIC Brooklyn Shushan Auction.

We invite you to join us and make a difference.

Contact Arnold Gerson at agerson@ou.org or visit ou.org/giving.

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Mother and daughter team Jordy and Alison Gross from West Hempstead, New York, enjoying the pre-marathon pasta party at the Miami Marathon.

TEAM YACHAD: A FAMILY AFFAIR!

M

ore than a race, Team Yachad is about family, inclusion, fun, and food, too! More than a dozen “family teams” ran with Yachad at the Ninth Annual Miami Marathon. Hundreds of runners traveled to January’s Miami race and March’s Jerusalem Marathon to run for inclusion. All funds raised went directly to help those with disabilities attend Yachad’s famous Shabbatonim, summer programs and other inclusive activities.

Students from Midreshet Shalhevet High School for Girls in New York prepare to run at the Jerusalem Marathon. From left: Ilona Diamond, Hadassah Krigsman, Leah Rubin, Zahava Ganchrow, and Miriam and Shira Frankel.

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Inside PHILANTHROPY

YACHAD FAMILY GIVES BACK: MAJOR GIFT FUNDS RECREATIONAL PROGRAMS FOR ADULTS WITH DISABILITIES

By Tova Ross

W

perspective into the organization that is much more than a hen Chaim Gans was born with Down Syndrome in 1975, there were few, if any, resources for him job to her. to receive the kind of early intervention or Jewish “Uncle Chaim has more confidence than anyone else I know, and I attribute that to Yachad’s social recreational educational services that are now communal standards.

Jerome Gans and Jennifer Gans Nadelbach credit their programs, as well as to my Oma and Opa who were parents, Rabbi Manfred and Lisa Gans, z”l, as being fierce relentless in promoting his inclusion,” she said. “We can all advocates for Chaim in the face of scant resources.

“When we first heard there were questions about the Through Shabbatons and summer new baby, there was shock and fear because it was such programs to vocational training and uncharted territory,” remembered Jerome. “The doctor who delivered Chaim told my mother to put him away in a home. job placement, Yachad has helped But my mother said, ‘No, this is the situation, and we’re pioneer a path for going to do everything possible to inclusion in all areas make the best of it.’ She worked tirelessly to make sure Chaim of Jewish communal got whatever services were life and greater available.”

“My mother was a force to society.” be reckoned with and was way ahead of her time,” confirmed learn from Chaim to be accepting, Jennifer. “Both of my parents understanding and responsive to saw that there were no services people, with or without special or Jewish education available needs.” for Jewish children with Lisa passed away ten years ago, developmental disabilities.” but before she died, she and her People of action, Lisa and husband founded the Rabbi Manfred Rabbi Gans helped start and Liselotte z”l Gans Chessed Fund, a parental support group to give back to the community— which became Otsar Family specifically to organizations like Services. When Yachad/The Yachad for which they have so much National Council for Jewish hakarat hatov. Rabbi Gans recently Disabilities was created in made a major gift to Yachad through Lisa Gans, z”l, and her husband 1983, Chaim was one of its this fund to name the Rabbi Manfred Rabbi Manfred Gans.

Courtesy of Jennifer Nadelbach first participants, and quickly and Liselotte z”l Gans Rayim Outing took to the numerous social Program, which will help cover opportunities Yachad offered. expenses for Yachad trips during the Yachad has since become the Jewish community’s year for adults like Chaim. This gift will cover expenses for leading organization for those with disabilities. Chaim the social recreational activities for Yachad’s adult members, participated in many Shabbatons and other programs, such as ice skating, bowling and hockey games. helping make Yachad a household name for the Gans “We are so appreciative of the long-term support that the Gans family is providing Yachad through their gift,” said Dr. family. Jerome and Jennifer’s older sisters, Brenda Cohen and Muriel Klein, were also instrumental in Chaim’s Jeffrey Lichtman, International Director of Yachad. “Chaim upbringing and inclusion. was among our very first members, and his family was at One of Chaim’s nieces, and Jerome’s daughter, Danielle the forefront of leadership then. Their leadership now is not Bergman, is a staff member at Yachad and has a unique surprising and serves as an example of genuine initiative.”

“

We invite you to join us and make a difference.

Contact Arnold Gerson at agerson@ou.org or visit ou.org/giving.

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Chumash Mesoras HaRav – Devarim The Neuwirth Edition The fifth and final volume of this pioneering work containing the commentary of Rabbi Joseph B. Soloveitchik on the Chumash

Countdown to Shabbos Rabbi Hillel Goldberg demonstrates how we can transform our lives by bringing Shabbos into the week, and the week into Shabbos.

Available at your local Judaica store or visit www.OUPress.org 102

JEWISH ACTION Summer 5778/2018

Books of Jewish thought and prayer that educate, inspire, enrich and enlighten

Thank you for your generous annual support of our vital programs.

YACHAD - Inclusion for people with disabilities SEIF OU-JLIC - Supporting Jewish life on college campuses NCSY - Life-changing teen empowerment and inspiration program OU ISRAEL - Outreach to at-risk youth, support for soldiers and olim\ ISRAEL FREE SPIRIT BIRTHRIGHT ISRAEL - Connecting Jewish youth with their heritage THE PEPA & RABBI JOSEPH KARASICK DEPARTMENT OF SYNAGOGUE & COMMUNITY SERVICES Educational content, programs, consulting for synagogues and communities THE WOMEN’S INITIATIVE - Creating and promoting inspirational and educational programming for women BRING ISRAEL HOME - Connecting the Birthright inspiration to everyday life for thousands of trip alumni OU ADVOCACY CENTER - Promoting Jewish interests in the halls of government TEACH ADVOCACY NETWORK- Fighting for Jewish schools to receive fair government funding OU TORAH - Providing a broad array of online Torah study opportunities OU IMPACT ACCELERATOR - A mentorship program for growth and early-stage funding for Jewish nonprofit entrepreneurs.

OU PRESS - Publishing insightful and compelling works on Jewish texts

Members of the OU BENEFACTOR CIRCLE lead through their philanthropy.

We applaud them all for their commitment, including those whose names remain anonymous.

We invite you to join them in making a difference.

OU.ORG/BENEFACTOR

To learn more about the OU Benefactor Circle or to become a member, please call Arnold Gerson, Chief Institutional Advancement Office at 212.613-8313 or email agerson@ou.org.

Thank You Ambassador $250,000 & OVER

THE AVI CHAI FOUNDATION ARIELA BALK IN HONOR OF THE MENDEL BALK YACHAD ADULT COMMUNITY CENTER DR. SHMUEL AND EVELYN KATZ STEPHEN AND NATALY NEUWIRTH IN MEMORY OF ANNE SAMSON A"H

Guardian

$100,000-$249,999

MR. AND MRS. LIOR ARUSSY MARK (MOISHE) AND JOANNE BANE SHERRY AND NEIL COHEN ALAN AND BARBARA GINDI BECKY AND AVI KATZ MORDECAI AND MONIQUE KATZ KARMELA AND JERRY KLASNER THE KOHELET FOUNDATION THE JEWISH FEDERATION OF GREATER LOS ANGELES DAVID AND DEBRA MAGERMAN THE JEWISH FEDERATION OF METROPOLITAN CHICAGO ERIC AND GALE ROTHNER RUDERMAN FAMILY FOUNDATION MORIS AND LILLIAN TABACINIC UJA-FEDERATION OF NEW YORK JOYCE AND JEREMY WERTHEIMER

Founder

$50,000 - $99,999 MR. RAANAN AND DR. NICOLE AGUS ALLEN AND DEANNA ALEVY DANIEL AND RAZIE BENEDICT FALIC FAMILY FOUNDATION MR. AND MRS. JACK FEINTUCH RABBI MANFRED AND LISELOTTE Z"L GANS CHESSED FUND J. SAMUEL HARWIT AND MANYA HARWIT-AVIV CHARITABLE TRUST MS. LORRAINE HOFFMANN A"H KITTY AND ANWAR HOORY Z"L

ETTA BRANDMAN KLARISTENFELD AND HARRY KLARISTENFELD IN MEMORY OF JUDY LEFKOVITS LEGACY HERITAGE FUND MR. DAVID LICHTENSTEIN MAYBERG FAMILY FOUNDATION THE RABBI NATHANIAL AND SHIRLEY POLLACK MEMORIAL FOUNDATION LILLIAN ZEIDES Z"L

Builder

$25,000 - $49,999 DANIEL AND LIORA ADLER SABY AND ROSI BEHAR HARRY H. BEREN Z"L MAX AND ELANA BERLIN BRIAN AND DAFNA BERMAN JUDI AND JASON BERMAN BEVERLY HILLS MARRIOTT JO AND JONAH BRUCK CRAIN-MALING FOUNDATION: WWW.CRAINMALING.ORG GERSHON AND AVIVA DISTENFELD DRS. ROBERT AND KAY FAGUET GREATER MIAMI JEWISH FEDERATION HOWARD TZVI AND CHAYA FRIEDMAN SHANA GLASSMAN FOUNDATION DR. EPHRAIM AND RITA GREENFIELD DR. ELLIOT AND LILLIAN HAHN MR. AND MRS. ROBERT HARTMAN LANCE AND RIVKIE HIRT ALISSA AND SHIMMIE HORN JEWISH FEDERATION OF S. PALM BEACH COUNTY RABBI MARK AND LINDA KARASICK KIM AND JONATHAN KUSHNER MICHAEL AND ANDREA LEVEN FAMILY FOUNDATION AZI AND RACHEL MANDEL MRS. FEGI MAUER MERIDIAN CAPITAL EITAN AND DEBRA MILGRAM MR. AND MRS. MARTIN NACHIMSON RAPHAEL AND RIVKA NISSEL HENRY AND MINDY ORLINSKY RALPHS FOOD4LESS FDN ROBBIE AND HELENE ROTHENBERG SAMIS FOUNDATION YITZCHOK AND BARBARA LEHMANN SIEGEL BARRY AND JOY SKLAR THE WEIL FAMILY THE WEININGER FOUNDATION INC.

JESSICA AND LENNY WEISS THE WEISS FAMILY, CLEVELAND, OHIO ESTHER AND JERRY WILLIAMS MR. JERRY AND MRS. SARA WOLASKY MASA YEHUDI JOSH AND ALLISON ZEGEN

Visionary

$18,000 - $24,999 LEWIS AND LAURI BARBANEL DENNIS AND DEBRA BERMAN VIVIAN AND DANIEL CHILL PETER AND LORI DEUTSCH LINDA AND MICHAEL ELMAN JOSEPH AND BELLA ESSAS JUDITH AND ALLEN I. FAGIN RABBI SIDNEY AND LISA GLENNER JAMES AND AMY A"H HABER JOAN AND PETER HOFFMAN MORRIS AND SANDRA KAPLAN MR. AND MRS. JACK NAGEL YEHUDA AND ANNE NEUBERGER ISABELLE AND DAVID NOVAK JEFFREY AND ADRIA MANDEL MARC PENN ALLEN AND MIRIAM PFEIFFER HENRY AND GOLDA REENA ROTHMAN MR. AND MRS. STEPHEN SAMUEL GEORGE AND IRINA SCHAEFFER TOBY MACY SCHAFFER MICHAEL AND ARIANNE WEINBERGER DAVID AND GILA WEINSTEIN GEORGE AND JONI WHITE DRS. YECHIEL AND SURI ZAGELBAUM

Partner

$10,000 - $17,999 JUNE AND DAVID ABOKSIS ALISA ABECASSIS ADM/ROI MR. AND MRS. EMANUEL ADLER AARON AND TAMMY ATTIAS YALE AND ANN BARON DR. MOSHE AND BRYNDIE BENARROCH MRS. JULIA AND MR. BRAD W. BERGER MR. AND MRS. ISAAC BERMAN

‫רדף צדקה וחסד‬ ‫ימצא חיים‬ ‫צדקה וכבוד‬ ‫ כא‬:‫משלי כא‬

YALE AND ANN BARON DR. MOSHE AND BRYNDIE BENARROCH MRS. JULIA AND MR. BRAD W. BERGER MR. AND MRS. ISAAC BERMAN THE CHARLES CRANE FAMILY FOUNDATION CCS FUNDRAISING COMBINED JEWISH PHILANTHROPIES THE CROWN FAMILY NEAL AND BETH CUTLER MR. SHELDON J. DAVID ROBERT AND MICHELLE DIENER DR. AND MRS. SHLOMO DRAPKIN FRED AND SUZAN EHRMAN RINA AND RABBI DOV EMERSON DRS. GILAT AND YOSSI ENGLANOFF MARK AND CHAVA FINKEL MARK AND CHERYL FRIEDMAN ARNOLD AND ESTHER GERSON MURRAY AND BATSHEVA GOLDBERG MR. AND MRS. ERNIE GOLDBERGER RABBI MICAH AND RIVKIE GREENLAND ABE AND RONIT GUTNICKI MR. AND MRS. DAVID HARTMAN ED AND ROBYN HOFFMAN HOFFMAN CATERING MR. NATE HYMAN JEWISH FEDERATION OF ST. LOUIS DR. AND MRS. BERNARD KAMINETSKY RABBI JOSEPH KARASICK ROBIN AND BRAD KLATT ALICE AND JACOB KLEIN DANA AND JEFFREY KORBMAN JONAH AND FRAN KUPIETZKY JOAN AND BILL LOPATIN VIVIAN AND DAVID LUCHINS DR. AND MRS. SAMUEL LUPIN IRIS AND SHALOM MAIDENBAUM DAVID AND MICHELLE MARGULES STUART AND FRANCES MILLER MRS. ELLA MEISEL MR. AND MRS. SHALOM MENORA MR. AND MRS. ASHER DAVID AND MICHELLE MILSTEIN GILA AND ADAM MILSTEIN STEPHEN AND EVE MILSTEIN ETAN AND VALERIE MIRWIS AND FAMILY DR. MICHAEL AND LIZ MUSCHEL CAL AND JANINE NATHAN ISRAEL AND NECHAMA POLAK PROSKAUER ROSE LLP RALPHS GROCERY COMPANY MR. LAWRENCE REIN RICHMOND JEWISH FOUNDATION DR. AND MRS. JAY ROBINOW MATTHEW ROSENBLATT MR. AND MRS. MARVIN SAMUELS

A person who runs to do just, good, and kind deeds attains life, success, and honor.

Proverbs 21:21

GENIE AND STEVE SAVITSKY ETHEL AND STAN SCHER DR. STEPHEN SCHLOSS MENACHEM AND RENA SCHNAIDMAN MR. AND MRS. LOUIS SCHWARTZ MR. BARUCH SINGER WILLIAM SOLOMON RABBI SHLOMO AND MINDY SPETNER DR. AND MRS. ETHAN SPIEGLER TALK N SAVE ISAAC H. TAYLOR ENDOWMENT FUND DR. AND MRS. SHIMMY TENNENBAUM MR. AND MRS. GARY TORGOW STANLEY AND ELLEN WASSERMAN MR. AND MRS. ALAN ZEKELMAN

Patron

$5,000 - $9,999 ASHFORD HOSPITALITY MICHAEL AND SUSAN BAUM MR. HARVEY BELL MR. AND MRS. JULIUS BERMAN JUDAH AND FAIGE BIENSTOCK MR. AND MRS. BRIAN BILZIN MR. AND MRS. TOMER BITTON RABBI GLENN AND HENNI BLACK HARVEY AND JUDY BLITZ DR. AND MRS. STEPHEN BRENNER HIMAN BROWN CHARITABLE TRUST PACE AND AILEEN COOPER STEVE DORFMAN SARI AND SHLOMO DRAZIN LEA AND LEON EISENBERG ROBERT EISENBERG MRS. MARGARET FEDER RABBI DAVE AND CHANI FELSENTHAL MR. AND MRS. MARTIN FINEBERG RON AND LISA ROSENBAUM FISHER YONATAN AND MICHAL FRANKEL SURA AND BERT FRIED DR. STAN AND MARLA FROHLINGER ANDREW AND YVETTE GARDNER LAWRENCE AND JUDITH GARSHOFSKY MARY JO ROBINSON AND GORDON GLASER RABBI BEN AND AVIVA GONSHER GOLDIE AND I. DAVID GORDON FREDA GREENBAUM DR. EDWIN AND CECILE GROMIS ROBYN AND SHUKIE GROSSMAN NORMA HOLZER MICHAEL AND ROCHELLE JACOBSEN RABBI ETHAN AND DEBORAH KATZ

DAVID AND ROBERTA KIMMEL DRS. DAVID AND MICHELE KLEIN MR. ROBERT KORDA JOSEPH AND HANA KORNWASSER MR. AND MRS. SCOTT KRIEGER MARC AND RENA KWESTEL DAVID AND FAYE LANDES JOSHUA AND BRYNA LANDES MRS. SHIRLEY LEVY ALLAN AND CAROLYN LIEBERMAN DR. MARIAN STOLTZ-LOIKE AND DR. JOHN LOIKE JENNIFER AND DROR MICHAELSON MR. AND MRS. RAUL MOSKOVITZ ANNA BAUM AND BARRY NOVACK TERRY AND GAIL NOVETSKY AVI AND ALISSA OSSIP PEOPLE'S UNITED INSURANCE AGENCY MOSHE AND YAFFA POPACK LARRY AND ANDREA PORTAL MR. AND MRS. DAVID PORUSH RICHARD AND ORA RABINOVICH NORMAN AND LINDY RADOW WILLIAM AND DEBORAH RAND REGALS FOUNDATION SARA AND LAURENCE RICHARDS GAIL AND BINYAMIN RIEDER MALKI AND J. PHILIP ROSEN MR. AND MRS. IRA ROSENBERG YECHIEL AND NOMI ROTBLAT JOSHUA AND ALYSE ROZENBERG MILTON AND SHIRLEY SABIN TAMMI AND BENNETT SCHACHTER JERRY AND BARBARA SCHRECK MALI AND STEVE SCHWARTZ MRS. MARGIE SHABAT DR. MORRIS AND SHARON SILVER JAIME AND MARILYN SOHACHESKI MR. AND MRS. DAVID SOKOL MR. AND MRS. ABRAHAM J. STERN DR. DAVID AND DOROTHY STOLL AARON AND ARIELLA STRASSMAN MATT TEICHMAN TAL TOURS TRAVEL INSURANCE ISRAEL TOVA AND HOWARD WEISER WILF FAMILY FOUNDATION SUSANNE AND MICHAEL WIMPFHEIMER JORGE AND TAMMARA WOLDENBERG FRAN AND DAVID WOOLF

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If you wish to be acknowledged, please contact Elaine Grossman at grossmane@ou.org

Summer 5778/2018 JEWISH ACTION

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BOOKS

SEARCH ENGINE:

Reviewed by Aryeh Lebowitz

Finding Meaning in Jewish Texts

By Gil Student Kodesh Press | New York, 2018 397 pages

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abbi Gil Student has spent almost fifteen years articulating the finer points of our magnificent mesorah to the broader public in a sensible way. His Torah Musings blog/web site is a place where rabbis and intellectually inclined lay people can turn to find a nuanced and reasonable approach to both hot-button cultural issues and classic Jewish law and thought.

[Full disclosure: Rabbi Student serves as book editor of Jewish Action.]

When approached to review Search Engine, Rabbi Student’s new compilation of essays in book form, I hesitated for two reasons. First, I was concerned that the adaption of blog posts to print would seem forced and unnatural. Second, I was concerned that the book would not showcase Rabbi Student’s most important contribution to Jewish scholarship by focusing solely on halachah, and not on broader societal issues or issues of Jewish thought—areas that truly distinguish his online writings.

Rabbi Student addressed my second concern on the very first page of his introduction, by informing us that “the next two projected volumes, already in draft form, address other issues. Tentatively, the next volume will be about Jewish leadership and the subsequent volume about Jewish thought.”

Rabbi Aryeh Lebowitz serves as the mara d’atra of Beis Haknesses of North Woodmere in New York and senior maggid shiur at Beis Medrash L'TalmudLander College for Men, Touro College.

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Essentially, the best is yet to come.

As for my first concern, I have always been skeptical of attempts to cross over mediums. What works in one format doesn’t always work in another. Some of the greatest shiurim simply don’t translate well when put into print, and some of the most brilliant essays ever printed will fail to engage an audience when presented orally. So I was skeptical of the idea of taking blog posts, brilliant and thoughtful as they may be, and printing them in book form.

I was gratified to discover, however, that in this case, the adaption into print form actually enhanced the reading experience. When reading articles online we rarely finish them before being distracted by an incoming e-mail or another article of interest that appears on the margin of the screen (and is only one click away). These online distractions leave us with many half-read articles and knowledge of the existence of a discussion, but without any knowledge of its content. At other times, we begin to research a topic, only to be deterred by the overwhelming amount of material available and our inability to process it all.

In book form, however, Rabbi Student has managed to capture our attention in a way that brings the reader in and keeps him there until the end. Ever cognizant of the modern shrinking attention span, Rabbi Student expertly balances clear and thorough presentations with brevity.

While there are many books on Jewish law available in English, Rabbi Student has made a contribution in this area that is unique in two ways: First, Rabbi Student doesn’t just write; he speaks to us and to our lives.

In one essay (p. 254) Rabbi Student

discusses the halachic obligation to tell the truth and the common tendency to claim to be unavailable or away from home in order to avoid an unwanted meeting. He addresses the issue by providing relevant classical sources and anecdotes of Torah giants that help us to properly navigate these potentially uncomfortable situations.

When dealing with areas of halachah in which the average observant Jew has no experience, such as the intriguing question of whether a convert must immerse all of his or her utensils after the conversion is completed, Rabbi Student not only cites the relevant halachic opinions, he also informs us of the common practice in our community—which we may be unable to ascertain on our own.

Second, Rabbi Student displays an uncanny ability to explain Orthodoxy in a way that makes sense to readers, regardless of their background or level of Jewish education. Certainly, one must be intelligent to appreciate Rabbi Student’s writings, but one need not be a talmid chacham.

It is rare to find a genuine talmid chacham such as Rabbi Student who is sufficiently familiar with academic sources and quotes from them

Rabbi Student displays an uncanny ability to explain Orthodoxy in a way that makes sense to readers, regardless of their background or level of Jewish education. freely while maintaining an absolutely traditional approach that remains loyal to our mesorah.

Rabbi Student takes on issues that can seem challenging to our modern sensibilities, such as the recitation of “Shefoch chamatcha” at the Seder, without engaging in apologetics or using forced explanations. Simply revealing the basis for each practice in clear and reasonable language helps to reveal the complexity and profundity of our Torah.

At other times, Rabbi Student explains what seem like the most mundane and unimportant practices (e.g., using the refrain “bli neder”; whom to pass challah to first at the Shabbat table) revealing layers of depth. Our great rebbe and OU Kosher Posek Rabbi Hershel Schachter, shlita, often tells his students how Rabbi Joseph B. Soloveitchik would spend hours explaining each seemingly trivial minhag Yisrael, and in so doing revealed the beauty of halachah that had previously remained hidden. Rabbi Student does a similar service, providing context and meaning to ordinary, everyday practices.

If you are looking for a book that will provide you with an encyclopedic presentation of the topic at hand, Search Engine will not satisfy that need. If you are looking for a book that will provide a detailed analysis to fill an hour-long chavruta on a topic or to use as a basis for a lengthy lecture, this book is similarly not going to satisfy that need (though it is a good place to start if you can use the footnotes for further research, or if you’ve done research and would like a supplemental anecdote or opinion). However, if your interest is in finding a book that you can pick up for five to seven minutes and walk away having learned something new and interesting, or a book that can provide fodder for riveting conversation while providing clear direction on the Torah perspective, you need not consult any other search engine, because Search Engine is your perfect fit.

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Summer 5778/2018 JEWISH ACTION

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BOOKS

Family Friendly, Reviewed by Shira Isenberg Mediterranean-Style Cooking: With a Groundbreaking Guide to Weight Loss, Weight Control and Cardiovascular Health

By Arnold Slyper, MD Targum Publishers Jerusalem, 2017 442 pages

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his book came at a perfect time for me. My family had been getting bored of my usual recipes, and I was looking for different, healthy recipes to expand our dinner repertoire.

With Family Friendly Mediterranean-style Cooking by Dr. Arnold Slyper—a pediatric endocrinologist—I was not disappointed.

As the title promises, the recipes are family friendly, with simple instructions, quick preparation, and ingredients you’re likely to have in your home, for the most part. (I did, however, have trouble finding whole-grain jumbo pasta shells.)

A few of the dishes have already become favorites. For instance, the first time I made the lentil base of the Turkey Meatballs, Lentils and Mint, it was devoured before I even had a chance to prepare the meatballs.

(Note: make the meatballs first, as the recipe suggests!) Some recipes are perhaps a bit adventurous for me. For example, I would never have thought to microwave a banana, as in the Baked Banana in the desserts section. I also have to admit to having a little trouble with the whole-wheat crust used in many of the quiches—it came out crumbly and dry, and I had to add additional Shira Isenberg is a registered dietitian and writer with a private nutrition practice in Nashville, Tennessee. She has a master’s degree in public health nutrition from Hunter College in New York.

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water and oil—but then again, pie crusts have never been my forte.

The book opens with a short description of the Mediterranean style of eating (a more in-depth explanation of the “Mediterranean Diet” comes later, after the recipes), which Dr. Slyper describes as meals that often consist of vegetables, starches and protein, all cooked or served together. This makes it easier to moderate intake of meats and other proteins, while simultaneously boosting intake of vegetables and whole grains. He includes recipes that are a bit surprising for a Mediterranean cookbook—like the Asian-inspired Chicken Stir Fry with Peanuts or the Burrito Grande—because they fit this meal profile as well. There is even a recipe for cholent! Nutrition analysis of nearly all the recipes—listing the carbohydrate, calories, fat, saturated fat, fiber and sodium per serving—is a nice bonus, something not typically found in cookbooks by frum authors.

What is missing, however, are photos to accompany most recipes; only sixteen photos are included, and only in the center of the book.

Some sixty-odd pages following the recipes are devoted to explaining the Mediterranean diet and how to use it to improve your health. The “diet” is more of an eating pattern, common in Mediterranean countries, that emphasizes vegetables, fruits, nuts, seeds, healthy fats, whole grains and alcohol in moderation. I was surprised not to see more of an emphasis on fish, which is a prominent part of the Mediterranean diet, and such a healthful protein. While Dr. Slyper includes a section on fish and discusses it in relation to heart health,

no fish dishes are included in the first “Mediterranean Style Eating” section.

Dr. Slyper clearly believes in this mode of eating and follows his own recommendations. In line with up-to-date guidelines, he steers readers away from low-fat, high-carbohydrate diets—discussing how these have contributed to the obesity epidemic—and directs them to increase their intake of fat. Enjoy eggs and whole milk again, he explains, reviewing current research on both cholesterol and high-fat dairy—the latter a topic on which he has authored a scientific paper. He is more liberal with saturated fat too, again based on scientific research that suggests it may not have the relationship we once thought it did with heart disease.

Dr. Slyper’s plan for weight loss is balanced. He advocates slow weight loss—which you’re more likely to maintain—while regulating intake of carbs, pushing for more fiber to further assist with weight control.

Fiber is prominent in the recipes, via both whole grain and vegetable components. In an effort to be realistic, since whole-wheat pasta can be unpalatable to many who are used to refined pasta, he recommends starting with the pastas that are a blend of both white and whole grain.

However, fiber on its own does not transform a food into a

health food. A number of the desserts are muffins and cakes “remade” with additions of whole-wheat Sue Spertus shares: “Israeli etrogim are grownflour for ritual and fruits or vegetables, boosting fiber and nutrient rather than culinary purposes. They are not as flavorful as content—like zucchiniinand sweet potato cake,Spain. whichFor citrons grownthe for cooking Morocco, Sicily and includes a cup of grated zucchini, a cup of grated sweet this reason, I have added a lemon and a tangerine to the potato a cup choppedenough walnuts—along with with an recipe. and If you are of fortunate to find yourself one and a half cups of sugar.

While the vegetables etrog windfall, it’s well worth the effort of makingand a large nuts a dose ofDecant nutrients otherwise empty batchinfuse of schnapps. the into liqueur into small bottles to calories, it’s important to understand that it is still a give as special gifts to friends. ” dessert and should be consumed in moderation.

The section on carb regulation is well done. Many people 1 orange, washed struggle with overeating carbohydrates, 1 large or 3–4 very small lemons, washed so monitoring carb intake can be a realistic weight-control solution, as Dr. 3 citrons, washed Slyper indicates. On the other hand, Dr. Slyper explains 1 bottle vodka, save the bottle and cap why low-carb dieting is not a solution for long-term Sugar weight loss. He offers a simple primer on carb counting for weight control (too basic for use for diabetes blood 1. Use a vegetable peeler to peel the orange and lemon(s). sugar control). As with any weight-loss program, consult Cut off and discard the ends of the citrons. Peel the cityour physician first, especially if you are considering Dr. rons so that you have nice ovals of white flesh. They are Slyper’s pediatric recommendations for weight control. mostly flesh with little pulp or juice. Save the peels.

2. Cut each etrog in half lengthwise and cut each half into three lengthwise pieces. Cut out and discard the hard white pithy core and the seeds. Roughly chop all the fruit.

3. Weigh or measure the combined fruit and peels. Place them in the bowl and add one-third less the amount of sugar. In other words, if you have 3 cups of fruit, add 2 cups of sugar. Toss and mash the fruit and sugar together.

4. Cover the bowl lightly and let sit three days, stirring morning and night.

5. On the third day, transfer the mixture to a saucepan. Add 1 cup of the vodka. Simmer the fruit, stirring, until the sugar dissolves. Raise the heat to a boil and cook just until it starts to turn a light caramel color. Remove from the heat and cool.

6. Pour the mixture into a jar. Add the remaining vodka and stir well. Seal the diet jar and in abedark, cool place for A Mediterranean bookstore would incomplete 6–8 weeks.

Save the vodka bottle and cap. benefits without an examination of the cardiovascular 7. the After 6–8He weeks, strain through cheesecloth of diet. rounds outthe theschnapps discussion by covering into a pitcher.

Discard the of fruit peels save a few antioxidants, different types fats,and fish, soda(or and salt.

Readers willfor likely appreciateand theuse specific brandtonames peels just decoration) the funnel pour the he liqueur lists forinto highthe and low vodka glycemic foods, as and wellstore as thein the saved bottle.

Seal, lists of carbohydrate content in a variety of different freezer.

Serve ice cold. foods—a handy reference for anyone carb-counting.

Finally, he provides pages and pages of scientific references Sue’s Notes: to the semi-sweet diet recommendations In support Israel, tiny lemons comehetomakes. the fall markets.

Reading through fragrant all the chapters in one sitting They are especially and juicy.

If you find could them, by perhaps as similar topics are covered all meansseem use arepetitive, few. in If more oneare chapter. reading in the the than citrons green, The ripen them material in a lightly covered book may be besta used as a reference, each chapter box, along with few yellow apples. Itascan take a couple of stands on itsthey own, withtoclear sub-headers that makeand reweeks until ripen yellow.

Check periodically itplace easyapples to browse and read what looks interesting if they start to go bad. or relevant. Consider putting tabs into the sections with lists or references, so they’re easy to find.

Overall, this is a book that a home cook who is interested in health—and in knowing why specific ingredients or recipes are healthy—would enjoy.

The author steers readers away from low-fat, highcarbohydrate diets— discussing how these have contributed to the obesity epidemic—and directs them to increase their intake of fat.

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109 77

REVIEWS IN BRIEF

By Gil Student

The God Book

By Jack Abramowitz Xlibris - Indiana, 2017 | 326 pages

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he problem with medieval Jewish philosophy is that it is medieval and it is philosophy. In other words, it contains complex philosophical arguments that are based in the Neo-Platonic and Neo-Aristotelian worlds of the Middle Ages. Anyone today who studies those important works has to wade through arguments that no longer resonate, as well as scientific-cosmological descriptions that have long been supplanted. Yet, these philosophical works contain important Jewish ideas about life, the world and our relationship with God. Rabbi Jack Abramowitz attempts to isolate the theology—religious thought—without the medieval baggage. He summarizes Maimonides’ Guide for the Perplexed by topic, skipping the heavy philosophical argumentation and outdated context.

What remains are ideas that make sense to contemporary Jews, written by a master communicator. Topics include good and evil, the purpose of the Torah, what we know and can say about God, what constitutes

love of God and how we acquire it, and much more. Rabbi Abramowitz isolates the hashkafah, Jewish thought, in the hardest book of medieval Jewish philosophy. He does the same for Maimonides’ Hilchot Yesodei HaTorah, Rabbeinu Bachya’s Chovot HaLevavot and Ramchal’s early-modern Derech Hashem.

I disagree with Rabbi Abramowitz’s inclusion of the last work on that list, because it is neither medieval nor is it particularly difficult. However, Rabbi Abramowitz succeeds magnificently in making all of these works—the complex and the straightforward— remarkably accessible to anyone interested in learning hashkafah. His prose is concise, clear and replete with contemporary examples. He offers the general public access to the conclusions of these deep and often dense philosophical works.

I wonder what Maimonides would say about this summary. On the one hand, he felt it critical that basic theology be disseminated among a broad public. That is the reason for his Thirteen Principles of Jewish faith. On the other hand, he intended Guide for the Perplexed for the scholar, including within it intentional contradictions to pose challenges for the novice.

Has Rabbi Abramowitz undermined Maimonides’ literary concealment?

Or has he offered a surface treatment that does not access the depths of Maimonides’ underlying philosophy?

Or, put differently, if we removed the medieval and the philosophy from medieval Jewish philosophy, are we left with anything coherent? I believe we are left with guidance for the ages, which Rabbi Abramowitz places before readers who might otherwise be intimidated by this oeuvre.

Wealth can destroy a religious personality by breeding arrogance, waste and indulgence.

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The Laws of IDF Uniforms (Hebrew)

By Shlomo Aviner Edited by Mordechai Tzion Hava Books - Jerusalem, 2017 | 87 pages

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ou will not find a section on the laws of army uniforms in the Shulchan Aruch. Classical texts of Jewish law do not discuss proper treatment of army uniforms for a simple reason: while Jews served in the armies of many countries, they did not serve in their own army since the times of Bar Kochba. After nearly 2,000 years, that changed with the establishment of the State of Israel.

Does halachah reflect that change?

Rabbi Mordechai Tzion (formerly Friedfertig) translates, edits and publishes the teachings of Rabbi Shlomo Aviner. In this short book, Rabbi Tzion arranges Rabbi Aviner’s rulings regarding IDF uniforms according to the order of the Shulchan Aruch. Following the list of rulings are questions posed to Rabbi Aviner and his answers, along with Rabbi Tzion’s expansions and citations of contemporary responsa. Rabbi Aviner is famous for his breadth of knowledge, love of Israel and fearless pursuit of religious ideals. Rabbi Tzion’s remarkable mastery of contemporary halachic literature adds color and context to Rabbi Aviner’s answers and great treasures for researchers.

Issues range from the religious significance of IDF uniforms to proper attire for prayer to preferred dress for Shabbat. Can a soldier pray in his uniform? Does a soldier say the Shehecheyanu blessing on receiving a new uniform? May a soldier in

mourning rip his uniform at a family member’s funeral? According to Rabbi Aviner, yes, yes and yes, with extended explanation by Rabbi Tzion.

Rabbi She’ar Yashuv Cohen, zt”l, surprised Jerusalem rabbis when he arrived at his 1953 wedding wearing his IDF uniform rather than the shtreimel that was more common at Jerusalem rabbinic weddings.

On being asked whether this was appropriate, Rabbi Zvi Yehudah Kook responded that the shtreimel is revered because of the great and holy people who wore it. In contrast, the IDF uniform is intrinsically holy. (See also the Ba’al HaTurim to Vayikra 6:3). This book is a tribute to the great mitzvah of defending the Jewish State and a helpful guide to religious IDF soldiers.

The Wisdom of Wealth: Torah Values Regarding Money

standard mixed message we hear from community leaders—telling people to value spiritual accomplishments rather than money while praising the wealthy for their large donations.

Rabbi Chananel Herbsman explains that money is valueless. If used for good and with proper intentions, it can serve an important religious function. Our primary concern must be in developing our personal relationships with God. Wealth can offer us the financial independence to focus on religious growth.

However, when improperly placed in a person’s life, wealth can destroy a religious personality by breeding arrogance, waste and indulgence.

Poverty, too, can offer an opportunity for developing a healthy religious personality. A person who needs help can learn to turn to God for assistance and guidance.

However, he can turn in the other direction, growing envious, resentful and desperate. The key is attitude.

Every situation in life, including our finances, should be seen as an opportunity to reach out to God.

Jewish Guide to Practical Medical Decision Making

Mosaica Press - Israel, 2017 | 189 pages

By Chananel Herbsman

M

oney can’t buy us love; it can smooth over many of the bumps in our lives, but it can also cause many problems. Should we strive to live simple lives of holy poverty or lives of privilege and ease?

Is the Torah pro or anti wealth?

Tanach points us in different directions. On the one hand, acquiring wealth should not be a goal: “He who loves money will never be satisfied with money” (Ecclesiastes 5:9). “For when he dies, he will carry nothing away; his wealth will not descend after him” (Psalms 49:18). On the other hand, Shlomo is praised for his great wealth (II Kings 5:1-8). This seems like the

By Jason Weiner Urim Publications Jerusalem, 2017 | 368 pages

M

edicine changes at such a dizzying pace that ethicists have to run to catch up. Rabbis often respond in journals and responsa that remain out of reach for the broader community. Rabbi Jason Weiner, a hospital chaplain and synagogue rabbi, combines real-world experience

with extensive research to provide an overview of Jewish approaches to a wide range of medical issues. Rabbi Weiner writes for patients, rabbis and medical professionals. He therefore uses sympathetic and non-technical language that respects the patients’ experiences and provides easily understood options, supplemented by endnotes with extensive citations.

As a methodology, Rabbi Weiner attempts to survey the issues, explaining the different opinions rather than offering specific conclusions.

However, when necessary he follows the rulings of Rabbi Shlomo Zalman Auerbach or, in the absence of his opinion, that of Rabbi Moshe Feinstein, as well as the guidance of Rabbi Asher Weiss. In addition to presenting rulings on Jewish law, Rabbi Weiner also explores the underlying values and ethical considerations that often speak more to a patient than the laws. Is prayer futile for a terminally ill patient?

Rabbi Weiner explains the views of Rabbi Auerbach (yes, it is futile), Rabbi Yaakov Yisrael Kanievsky (it is never futile) and Rabbi Joseph B. Soloveitchik (even futile prayer can be uplifting).

Writing as a chaplain, Rabbi Weiner is keenly aware of the frequent dilemma of assisting a patient who chooses a medical option that Jewish law does not allow.

He offers meaningful suggestions on how to relate to a patient who requests physician-assisted suicide, or a family that wants to cremate a relative. He suggests—rather than try to convince patients and family that their preference is wrong— listen to them and empower them by offering options that provide them with the control and independence they desire. In a broader context, this is wise advice for dealing with anyone seeking religious guidance.

Rabbi Gil Student writes frequently on Jewish issues and runs Torahmusings.com.

He is a member of the Jewish Action Editoral Board.

Summer 5778/2018 JEWISH ACTION

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LASTING IMPRESSIONS

Pulling the Plug:

LIFE WITHOUT INTERNET

By Bayla Sheva Brenner

I

toyed with the idea of disconnecting my Internet for months. But like an alcoholic, I wasn’t willing to put the drink down. Until I bottomed out.

Last Monday, I woke up, thanked God for returning my soul, and then, without missing a beat, the Svengali tug of the computer screen had me in its sticky claws. “I’ll just check my e-mails,” I thought. Another failed (read: feeble) attempt at appeasing what was left of my conscience. So I checked my e-mails, every account.

I checked Yeshiva World News and Chrome’s homepage headlines, and the viewers’ responses, Weather.com (current, hourly and the ten-day forecast). . . . Three-quarters of an hour later, I wrenched myself away and davened Shacharis.

I knew I had to pull the plug to save the patient. I made the call.

“Do you realize what you’re giving up? Netflix, Twitter, Facebook,” said Jill, Verizon’s friendly representative fated to do the deed. She pressed on.

“Bayla, I see you’re on an old plan. I can offer you a much better deal, nearly half of what you’re currently paying.”

I insisted it wasn’t the money.

“Then why in the world are you doing this?” she asked.

“To get a life,” I replied.

As a freelance journalist who works primarily from my home in the suburbs, I can’t escape the keyboard, the screen—and the isolation. I was easy prey for the Net. Just one click took me to infinite, albeit illusory, worlds far beyond my lonely chair.

The problem was, the lure to explore grew more frequent and lengthy, absorbing my attention. For hours.

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What’s doing in Israel? Better check Yeshiva World News (again). Are the Dems still bashing Trump? I could use some music. I’ll listen to some songs on YouTube. Something soothing.

How about Eitan Katz? Here’s one in Yerushalayim. Everyone’s swaying and singing in unison. Inspiring. Reminds me of Dveykus. What ever happened to that group? I’ll try Googling. Look, there’s a recent video of their reunion.

Still sounding great. Isn’t that Abie Rotenberg on piano? What a talent.

I think he wrote most of their songs.

Not sure. I’ll check Wikipedia.

A tiny voice surged through the virtual stream. Get back to work.

Remember the article? The one due tomorrow. It needs to be written.

Sometimes I yanked myself back to reality. Other times I remained caught up in nowhere-land, going nowhere fast. I thought I was connecting to everyone everywhere when I was really connecting to no one, letting precious time slip through my busy fingertips.

A periodic phone call from my husband would jolt me. I had to adjust to normal human contact and remember how to react in kind. And then it was back to the never-never-land of virtual life. There were days I did not leave the house. By bedtime, I often felt dull and hollow.

The Internet allure invaded my real-time relationships. On the phone with a friend lamenting her troubled marriage, at the kitchen table while my husband shared his thoughts on the Gemara he was learning, my attention would falter, and I’d succumb to the urge to surf.

I was losing life’s precious moments and had to do what had to be done.

Post-Web Withdrawal After Jill told me she had pulled the plug, I tried going online. A gray screen opened, displaying the words, “There is no Internet connection.” I felt giddy, elated, free . . . and disconnected.

How would I research my articles?

How could I watch online Torah lectures while doing dishes, folding laundry and preparing for Shabbos?

How would I download shiurim onto my MP3 for my power walks? No more e-mail? How will I manage?

Fortunately, I recalled my life before Wifi. I’ve rediscovered the library. If I need to conduct research for articles, I use the computers there—which also gets me out the front door. I’ve reacquainted myself with neglected sefarim and closets full of Torah CDs and tapes, as well as with my no-longer-dusty CD/tape player. If I want to contact a friend or relative, I don’t shoot an e-mail; I pick up the phone.

Most importantly, I’m enjoying listening to my own thoughts again.

Admittedly, I’m not totally untethered.

I also use the library’s WiFi to check e-mails, careful not to stay on long. To accommodate my non-existent sense of direction, I’ve retained limited data on my cell phone for Waze. I’m not fooling myself. This narrow window of access still puts me at risk. I try my best to take care of business and exit quickly.

Dare I say I’m grateful for having gone through the enslavement of Internet? It’s helped me realize that God doesn’t give us an “unlimited plan” on this world. I want to use my allotted time to accomplish more, give more, become more.

In 120 years, when every one of my minutes flashes before me, I can’t bear the thought of watching myself mindlessly staring at a computer screen, reel after reel after reel. With this second chance, I hope I can make up for all the lost opportunities—and leave all those dreaded clips on God’s cutting room floor.

Bayla Sheva Brenner is an award-winning freelance writer and a regular contributor to Jewish Action.

ALIYAH STARTS WITH THE RIGHT PLAN Since 2002, Nefesh B’Nefesh has helped over 50,000 people like you realize their Aliyah dream.

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