JTNews - September 16, 2011 Section B

september 16, 2011 17 elul 5771 volume 87, no.
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section B
Photos: Joel Magalnick and Domiriel/Creative Commons
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JTNews . www.JTNews.NeT . friday, sepTemBer 16, 2011
IN THE YEAR AHEAD, NEW DOORS WILL OPEN FOR ALL OF US HERE AT HOME.
It promises to be a joyous 5772 for our entire community as JFS will move into the new building, adjacent to our existing Jessie Danz Building creating an actual campus in the heart of Capitol Hill that will allow JFS to better meet the needs of family, friends and neighbors, today and well into the future. This campus is the result of incredibly generous community support of the JFS Family Matters Campaign in response to the need for services that seems to grow every year, every month, every day. You made this building possible (as well as opening doors for enhanced and expanded programs that are already serving community members in need). The names of donors making gifts of $10,000 or more to the JFS Family Matters Campaign will be inscribed on a permanent donor wall in the entrance of the new building in heartfelt appreciation and recognition of their commitment to communityour community. After all, family mattersalways has, always will.
Jewish Family Service wishes you andyours a happy and healthy 5772.
For information about how to add your name to the donor wall and be part of the future of JFS, please contact Shelly C. Shapiro, Major Gifts Officer, (206) 861-3148; e-mail scshapiro@jfsseattle.org.
A commitment to community since 1892.
www.jfsseattle.org (206) 461-3240
friday, sepTemBer 16, 2011 . www.JTNews.NeT . JTNews
high holidays
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Five ways to be more present at High Holiday services this year

Leonard FeLder, Ph.d. Special to JTNews
Have you ever been sitting at a Rosh Hashanah or Yom Kippur service and asked yourself, Why am I feeling somewhat distant from the wording of these prayers? Or Why do I feel so distracted here and the service is so lengthy? You are not alone. As a psychotherapist and a Jewish author, Ive heard from thousands of diverse Jews (from the very religious to the not-very religious to the extremely not religious) who told me they felt bored or fidgety at times during High Holiday services in previous years. Fortunately, there are some highly effective ways to connect more deeply with the profound themes and life-changing insights that can be found in the Rosh Hashanah and Yom Kippur services of nearly every congregation. Here are a few easy-to-utilize steps on how to make these carefully choreographed Days of Awe more meaningful to you or a member of your family who feels bored or disconnected from High Holiday gatherings: Let the music move you. The services will come alive for you if you allow the beautiful melodies, the talented voices, and the intense sounds of the shofar to take you to a place of profound waking up. Rather than focusing on what people are wearing or whose kids are misbehaving, or even whether the rabbis sermon is perfect, let yourself be lifted up by the soulful melodies that connect each of us with hundreds of years of passionate and vulnerable Jews who have poured out their feelings of longing, sadness, joy, and gratitude at similar services during pleasant years and tragic years. As you listen closely to the music and the call of the shofar, imagine yourself surrounded by many generations of ancestors asking you lovingly, Nu, how are you? How is your beautiful soul navigating this complicated world that is so challenging? Do some personal preparation. During the days leading up to Rosh Hashanah, pick a phrase or a theme from the High Holiday prayer book that makes you curious about the mysteries of life or helps your soul find its true purpose of doing some good in large or small ways. Rather than getting bent out of shape by some harsh phrase from the prayer book you dont like, choose instead to focus on phrases and themes that you select consciously to inspire and motivate you in the days and weeks surrounding the High Holidays. For example, what is a vow you made in the past year (to yourself, to a loved one, or to someone at work) and that you now realize you havent fully kept? What will it take for you to change that vow and create something new that is much more likely to be kept? Take charge of your breathing and your focus. Ive found in my own life and in counseling many different types of Jewish women and men that one of the best ways to enjoy the High Holiday services and get more insights from them is if you notice your breathing whenever possible during the lengthy services. Silently say Hineni, here I am, a powerful focusing phrase that you can utilize whenever you feel distracted, tense, or frustrated. If you remember to breathe smoothly and fully as you open up your creative mind with these words, you may be surprised at how you start to become less stressed and more centered, not only at High Holiday services but throughout the rest of the year. Let your heart speak your deepest truth. At various points during the Rosh Hashanah and Yom Kippur services, you will be given the opportunity to say out loud or to speak silently the truths, concerns, and aspirations you carry in your heart. In addition, you are being encouraged to speak these truths to the mysterious Source of Life that is beyond human comprehension. Yet we feel especially close to the mysterious One at these holiday gatherings. Whether you are a strong believer in a loving Presence or you wrestle with many doubts, these Rosh Hashanah and Yom Kippur services ask you to dig deeply into your own heart and admit honestly, This is where I have missed the mark, This is what I notice and appreciate about the gifts in my life, and This is what I am longing to improve in the coming year. You will probably find that having the chance to slow down and connect with the still, small voice within as you express these profound truths is time well spent. Look for opportunities for progress, not perfection. One of the beautiful things about Jewish holidays such as Rosh Hashanah and Yom Kippur is that in Judaism we always have the chance to wake up anew, to ask for guidance, and to improve how we deal with our toughest personal, family, and work-related challenges. But we are not being asked to be perfect, nor are we condemned for being human and having our struggles. As you sit in the Rosh Hashanah and Yom Kippur services, make sure to treat yourself with
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wishes you shana Tova

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high holidays
Is it a sin to be angry at god?

rabbi haroLd S. KuShner JointMedia News Service
I have been a rabbi for 50 years. For the last 30 of those years, I have been known as the author of When Bad Things Happen to Good People, a book that suggested a different understanding of Gods role in all the misfortunes that occur in our world. Between those two roles, I have had countless conversations with people who had reasons to be angry at God, some because of tragedies and disappointments in their own lives, some because of the Holocaust, some because of famines, floods or genocide in other parts of the world. I have spoken to any number of people who have stopped believing in God altogether because of all the terrible things that keep happening (its interesting how angry people get at God for not existing), and others who still believe in Him but refuse to pray to him. In the opening chapters of the book of Deuteronomy, last of the five books of the Torah and the one we read in synagogue during the weeks before the High Holy Days, Moses does something completely out of character. He expresses anger at God. He complains that God has treated life miserable for all these years will get to live in the Promised Land and Moses himself will never even set foot in it. Whenever I would read that surprising outburst on Moses part, I would attribute it to his advanced age and fatigue. But a few years ago, I heard a lecture by Professor Aviva Zornberg of Jerusalem on the subject of Moses anger at God. She suggests that Moses did that deliberately as a way of giving the Israelites permission to vent their anger at God, which they promptly do. God must hate us to have made us wander in this desert for 40 years. If God loved us, He would have let us remain in Egypt and sent the Egyptians into the desert. Zornberg goes on to note that, immediately after the people express their anger toward God, we find something in the Torah that we have never seen before: Hear O Israel, the Lord is your God, the Lord alone. And you shall love the Lord your God with all your heart. We had previously been commanded to obey God, to revere and honor God, to walk in His ways, but never before to love Him. Zornbergs explanation: You cannot truly love someone with all your heart if you are afraid to be angry at him. Anger need not terminate a relationship. It need not shatter a relationship. Anger, disappointment are a part of an honest, healthy relationship. For years, I wondered why the kaddish, a hymn of praise to God with no mention of death or loss, was the prayer we asked mourners to recite at services. I have come to understand that asking the one person in the congregation with the most reason to be angry at God for what has happened in his or her life to publicly praise God is not to demand an act of hypocrisy. It is to recognize that a prayerful relationship to God remains even at a time of pain and anger. Ultimately I would like to think that the mourner will come to see God not as the source of his grief but as the source of his resilience in the face of grief and the inspiration behind the efforts of friends and neighbors to comfort him. I would like to believe that God is not offended by our righteous anger at the worlds unfairness, nor does He need our flattery. Just as in our personal lives, there are few moments more reassuring than the experience of getting angry at someone we care about and discovering that our love is genuine enough to survive the anger. We should find it reassuring that we can get angry at God because we expect so much from Him, and at the same time recognize how much we need and rely on Him.
Harold Kushner is Rabbi Laureate of Temple Israel in Natick, Mass., and the author of 12 books, notably When Bad Things Happen to Good People.
DouglaS SproTT
A man is grief-stricken after the earthquake and tsunamis devastated Japan in march. rabbi Kushner guides the way to facing God after suffering tragedy and the loss of loved ones.
him unfairly. Moses has spent his entire life, at considerable personal sacrifice, bringing the word of God to the Israelites. He has
endured their complaints and their deviations from Gods ways, and instead of rewarding him for his efforts, God has decreed that the people who have made his
Shana Tova!
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From all of us at JC Wright Sales,we wish you and yours a Peaceful and Kosher New Year!
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How to make friends and impress people: The High Holidays edition
rivy PouPKo KLeteniK JTNews Columnist
Dear Rivy, Confession: I have a lovehate relationship with the High Holidays. On one hand, I very much look forward to the season of holiday meals, get-togethers and keeping all the family traditions. On the other hand I find all the talk of soul-searching a bit prickly. I am not the most spiritual of people and am frankly not keen on all the talk of penitence. I dont think I am a bad person; I just cant get into the be-a-better-person sermons though of course, being a better person does resonate with me who doesnt want to be better? my screen recently offering the following promise: How to Make a Good First Impression Five Pros Share Their Most Effective Moves. The five, by Anne-Marie ONeill, are to the point and pretty reasonable. When I first read them I thought, Hey, these are good and wait a minute, these are Jewish! Though they suggest quick techniques for acing an interview, they are, if taken truly to heart, methods of deep self-improvement. And as our mantra teaches, self-improvement leads to world improvement. The five first impression strategies are very much in line with the classic Jewish practice of Mussar, a path of spirituality through inner growth. Not too frightening, though definitely on the track toward an examined life. Here are the Five Tips to Follow to Make a Good Impression and the internal work, the Jewish middah ideals, needed to stretch them beyond the interview experience. 1. Stop Talking. Ann Demarais, coauthor of First Impressions, reminds us that overtalking may make you think like you have impressed others with your erudition and expertise. Ironically, though, it is listening that makes others feel good and indicates your interest in them. Try it; make it a practice to pause, and to process, to slow down and to really listen. Train and discipline yourself to vigilantly watch your airtime are you talking too much? Are you able to practice actively listening? Or are you rapidly thinking instead of your response, ready to jump, the moment the other takes a breath? Silence surfaces several times in Pirke Avot, with teachings that specifically emphasize keeping quiet. Shimon ben Gamliel reveals that, All my days have I grown up among the wise and I have not found anything better for a person than silence, while Rabbi Akiva teaches that the very key to wisdom is silence. Later in the 12th century, Maimonides, in the section of Hilchot Deot in his Mishnah Torah, lays out his approach to personality development, reminding us that a person should never rush to respond and should not talk excessively. This discipline will surely develop your humility and selfcontrol. Its practice will not only help you make a good first impression, it will improve your life with minimal discomfort on the piety barometer. 2. Use a Persons Name, urges sociologist Julie Albright, and repeat it often. Do not stop there, but also find out the names of family members. She goes so far as to even suggest that we should actually care enough to ask after these peoples wellbeing; all in the name of course, of making a good impression. It is here that I ask which comes first: Caring for others or behaving as if we care for others? Our tradition actually believes that our thoughts follow our deeds and thus, by all means start by trying to impress others by frequently using their name and by the asking after their family members. But, why not allow this practice to actually have an effect on you? Start with that first greeting of the day. Good morning, Mr. Cohen! Our tradition places pronounced esteem upon those who are the first to greet the other, with elders such as Shammai and of Rabbi Yochanan ben Zakkai, of whom it is said, no one ever greeted him before he had already extended a greeting himself. That our sages go out of the way to prescribe this greet first policy indicates its significant worth and is not merely a
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JQ
It sounds like you are in need of a more-hands-on, less-touchy-feely kind of navigation for the demands of the New Year. It might help you to think of soulsearching less as an intense mystical experience and more as an enhancement of everyday human life. Consider this tweak of one of those ubiquitous self-help pop-ups that present themselves irksomely every time you open your computer. One appeared on
14th Season Mina Miller, Artistic Director
LOVE
ADORE
Klezmer & Chocolate,
a fundraiser for Music of Remembrance 6:30 p.m., Sunday, September 25 Theo Chocolate Factory 3400 Phinney Ave N, Seattle
played heroically by Seattle clarinet goddess Laura DeLuca

(John Sutherland, Seattle Times)
Make plans for a night unlike any other, at Theo Chocolate Factory. This fundraiser for Music of Remembrance features performances by Seattles clarinet goddess Laura DeLuca and her klezmer band, The Kvetchers, with chocolate tastings (orange, cherry and almond, spicy chili, mint) courtesy of Theo. Enjoy complimentary wine as well. Space limited to just 75 klezmerand-chocolate lovers, so get your tickets today!
Tickets: $50 in advance / $60 at the door To order, call (206) 365-7770 Online: www.musicofremembrance.org
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high holidays
AdditionAl HigH HolidAy services

These following synagogues were not included in the previous edition The dates for High Holidays this year are: Selichot: Saturday, September 24 n Rosh Hashanah: Begins the evening of Wednesday, September 28 through Friday, September 30 Kol Nidre: Friday, October 7 n Yom Kippur: Saturday, October 8 To see all synagogues listings, visit www.jtnews.net/holidays5772
Chavurat Shir Hayam
Held on Bainbridge Island, call for location Contact Sharon at 206-842-8453 Rosh Hashanah eve: 7 p.m. Rosh Hashanah day: 10 a.m. Kol Nidre: 6:30 p.m. Yom Kippur: 10 a.m. Cost: No charge. Rabbi Hanna Siegel will return to help lead their egalitarian, participatory High Holidays this year with the theme Do We Have a Choice?
Eastside Torah Center Chabad

Held at 1837 156th Ave. NE, Top Floor, Bellevue Contact Rabbi Mordechai Farkash at 425-957-7860, eastsidechabad@gmail.com or www.chabadbellevue.org Rosh Hashanah eve: 6:45 p.m. Rosh Hashanah day 1: Shacharit: 9:30 a.m. Shofar: 11:30 a.m. Mincha followed by Tashlich: 6:15 p.m. Rosh Hashanah day 2: Shacharit: 9:30 a.m. Shofar: 11:30 a.m.
Mincha followed by Kabbalat Shabbat: 6:45 p.m. Yom Kippur eve: Mincha: 3 p.m. Kol Nidre: 6:30 p.m. Yom Kippur: Shacharit: 9:30 a.m. Yizkor: 11:30 a.m. Mincha: 5 p.m. Fast Ends: 7:19 p.m. Cost: No charge, everyone is welcome Traditional and contemporary services. Multilingual prayer book.
West Seattle Torah Learning Center
The PACIFIC NORTHWEST S
Happy New Year!
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Call for location Contact Rabbi David Fredman at rabbifredman@seattlekollel.org or 206-2514063 or seattlekollel.org Rosh Hashanah eve: 7:15 p.m. Rosh Hashanah day 1: Morning prayer service, Torah reading and shofar blowing: 10:30 a.m. Evening prayer service: 8 p.m. Rosh Hashanah day 2: Morning prayer service, Torah reading and shofar blowing: 10:30 a.m. Kol Nidre: 6:30 p.m. Cost: Free, but donations welcome. Your shofar is waiting. Festive meals to follow each of the Rosh Hashanah services (but please RSVP).
W be more present Page 3B
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loving-kindness and see if you can connect with the mysterious Source of Lovingkindness that flows through your heart not only on these holy days but throughout the coming year. May it be a good and healthy year for you and the people whose lives you touch with your caring and your creativity.
Leonard Felder, Ph.D. is the author of 12 books, including Here I Am: Using Jewish Spiritual Wisdom to Become More Present, Centered, and Available for Life (Trumpeter Books/ Random House, 2011). For more information on how to use Jewish mindfulness methods for daily growth and re-focusing during stressful moments, log onto www.hereiamremedies.com.
seattle: 206.624.6248 | bellevue: 425.747.9012 | renton: 425.277.1635 | beaverton: 503.643.4512 | www.uwajimaya.com
high holidays
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From the shofars wail to Freddie Mercurys solo

Jacob naSh JointMedia News Service
With its diverse genres, dramatic melodies, and timeless character, few songs have etched themselves into modern musical consciousness like Queens Bohemian Rhapsody. Imagine, for a moment, that in place of its classic guitar solo, the song peaks with the coarse, mournful bellow of the shofar, the rams horn instrument that captures in its echoed cry what words fail to articulate. Without the shofars time-penetrating influence, it is possible that contemporary music would lack fundamental elements, says John Sinclair, who during the 1970s opened the first 24-track studio in Europe. It was in that studio that Queen recorded and mixed Bohemian Rhapsody. Now a lecturer in Talmudic Logic and Jewish Philosophy at the Ohr Somoyach/ Tanenbaum College of Judaic Studies in Jerusalem, Sinclair says he is not a big fan of [contemporary] Jewish music because it sounds about as Jewish as Led Zeppelin wearing tefillin. Instead, he suggests investigating original Jewish music that of the Temple period. Over 2,000 years ago, a 12-man chorus and a 12-instrument (including the shofar) orchestra of Levites played music and psalms as an inextricable component of the Temples daily worship service. While some of the orchestras instruments like the lyre have fallen out of fashion, the shofar has continually served an integral role in Jewish worship since the time of the Temple. Aside from its place in the orchestra, the shofar was used to announce the holidays and Jubilee year, accompany processions, signify the start of a war, and was blown with trumpets on the High Holidays. Historical musicologists, who study the development of music styles over time, assume that Temple music was monophonic, containing a single melody without harmony. Temple music used the seven-note diatonic scale. Everyone knows the diatonic scale, says Sinclair. It was made famous by that great musicologist Julie Andrews in her unforgettable contribution to Western culture: Doe, a deer, a female deer. According to Sinclair, who in addition to Queen recorded Elton John and co-produced a quadruple platinum album with two Top 10 hits from the 80s group Foreigner, says the shofars influence made its way into other music forms after the second temple was destroyed in 70 CE. When the Romans burned the house of God and exiled the Jewish people, they also exiled our music, he says. They took it into captivity and made it sing for a new master. Early Christians incorporated music to return to the root note of the scale, the tonic to return to doe, Sinclair says. Gregorian chants laid a foundation for Renaissance music, which built on Temple musics monophonic form by adding harmonies and multiple layers of interwoven melodies. The subsequent Classical period employed instrumental melody-dominated homophony, adding chordal support to Temple musics single-melody form. Most popular music today uses melody-dominated homophony, with one voice accompanied by chordal instrumentation. Contemporary genres jazz, blues, rock, pop, hip hop blend features of ethnic and cultural folk rhythms with components of the Temples, and the shofars, musical legacy. While it is difficult to isolate the exact effect of the shofar, it has surely left its mark on songs like Bohemian Rhapsody. Containing a capella, ballad, opera, and hard rock sections, the song is an elemental depot of all musical forms built upon Temple music, even ending gracefully on doe. In the words of Sinclair, Music can come to us like a familiar voice caressing our souls with the shared knowledge of our deepest sadness, and it can fly with our highest elation. Music consoles and exalts only because it, itself, can connect to the two extremities of feeling.
Carl leNDer
Freddie Mercury led Queen into musical glory with countless powerful rock ballads that may have evolved from a very familiar instrument.
they heard in the Temple into their own practice. As Christianity developed in Rome, the orchestral psalms of the Levites blended with Grecian influences to form the Gregorian chant, which had a single melody, based on a diatonic scale. The mesmerizing quality of the chant comes from an exquisite longing always
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high holidays
Sweet season: apples and honey for Rosh Hashanah

SybiL KaPLan JTa World News Service
JERUSALEM (JTA) Among the familiar customs of Rosh Hashanah is the dipping of apple pieces in honey but what is its origin? King David had a cake made in a pan and a sweet cake (II Samuel 6: 15, 19) given to everyone. Hosea 3:1 identifies the sweet cake as a raisin cake. Honey also may have been used in the cake, but the honey of ancient eretz Yisrael was made from dates, grapes, figs or raisins, because the land at the time had no domestic bees, only Syrian bees. To extract honey from their combs, it had to be smoked. During the Roman period, Italian bees were introduced to the Middle East, and bee honey became more common. The Torah also describes Israel as eretz zvat chalav udvash, the land flowing with milk and honey, although the honey was more than likely date honey, a custom retained by many Sephardic Jews to this day. Today, Israel has some 500 beekeepers with some 90,000 beehives that produce more than 3,500 tons of honey annually. Kibbutz Yad Mordechai is the largest producer of honey 10,000 bottles a day. Dipping the apple in honey on Rosh Hashanah is said to symbolize the desire for a sweet New Year. Why an apple? In Bereshit, the book of Genesis, Isaac compares the fragrance of his son, Jacob, to sadeh shel tapuchim, a field of apple trees. Scholars tell us that mystical powers were ascribed to the apple, and people believed it provided good health and personal well-being. Some attribute the using of an apple to the translation of the story of Adam and Eve and the forbidden fruit that caused the expulsion from paradise. The word honey, or dvash in Hebrew, has the same numerical value as the words Av Harachamim, Father of Mercy. Jews hope that God will be merciful on Rosh Hashanah as He judges us for our years deeds. Moroccans dip apples in honey and serve cooked quince, an apple-like fruit, symbolizing a sweet future. Other Moroccans dip dates in sesame and anise seeds and powdered sugar in addition to dipping apples in honey. Among some Jews from Egypt, a sweet jelly made of gourds or coconut is used to ensure a sweet year and apples are dipped in sugar water instead of honey. Honey is also used by Jews around the world not only for dipping apples, but in desserts. Some maintain in the phrase go you way, eat the fat, drink the sweet, sweet refers to apples and honey. The recipes below will help make your Rosh Hashanah sweet.
Apples and Honey Cake

2 cups flour 2 tsp. baking soda 1 tsp. salt 3/4 cup sugar or sugar substitute 2 tsp. cinnamon 1/8 tsp. nutmeg 1/4 tsp. cloves 3 cups grated, unpeeled apples 2 eggs 1-1/2 tsp. vanilla extract 3/4 cup vegetable oil 1/3 cup non-dairy creamer or parve whipping cream 1/2 cup honey or honey substitute Preheat oven to 325. Grease a bundt pan. In a mixer or food processor, blend flour, baking soda, salt, sugar, cinnamon, nutmeg and cloves. Add apples. Add eggs, vanilla, oil, non-dairy creamer or whipping cream, and honey and blend slightly. Pour into greased bundt pan. Bake 45 minutes or until a toothpick inserted into the center comes out clean. Cool before removing from pan.
Sybil Kaplan is a journalist and food writer in Jerusalem.
Chicken with Honey Fruit Sauce

3/4 cup apricot jam 1-1/2 cups orange juice 1-1/2 cups red wine 1 Tbs. ginger 2 tsp. garlic powder 1-1/2 tsp. thyme 2 Tbs. honey 2 tsp. corn starch 2 tsp. cold water 6 oz. apricots 6 oz. prunes 3 to 4 pounds cut-up chicken Preheat oven to 350. Grease a baking dish. Place chicken parts in dish. Set aside. Place apricot jam, orange juice, red wine, ginger, garlic powder, thyme and honey in a saucepan. Bring to a boil. Reduce heat and simmer to reduce to 3 cups. Stir in corn starch and water, then blend. Add apricots and prunes. Pour over chicken. Bake in preheated oven 45 minutes or until chicken is done. Makes 6 servings
Wishing the Jewish community a Happy New Year! bader Martinps

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The Hebrew
school issue
jew-ish 2
your source for reliving bad memories
Fall 2011
Jew-ish is new-ish
Jew-ish has a new look and a new story to tell. Visit jew-ish.com for event listings, blogs, columns by our growing team of columnists, and stories by and for Jewish Seattleites that you wont get anywhere else. Around town doing something Jewy with Jews? Take a snap and submit it to posterchild@jew-ish.com. Follow us on Facebook /jewishdotcom and on Twitter @jewishdotcom.
Each week jew-ish.com picks a theme we think youll relate to. In honor of September, were talking about Hebrew school its follies, its failures and its future. The stories shared on these pages practically talk to each other: Almost everyone has shared the same pain, suffered the same amount of amnesia. Theyre also all committed Jews today, and optimistic (mostly) about the future of Jewish education. We hope you enjoy this edition of jew-ish: the magazine and come away with something new.
Hillel UW Rabbi Oren Hayon, August 1985. I read Torah twice that week, once at my grandfathers Moroccan synagogue in Tel Aviv and then at the Kotel.
Lech lecha, go west young man. Joels Bar Mitzvah, November 3, 1984.
LSHANA TOVAH 5772

May you and your family have joy, happiness and prosperity throughout the new year.
Fall 2011
jew-ish 3
When I think back on all the crap I learned in Hebrew school, its a wonder I can think at all
By Joel Magalnick
I was an advanced Hebrew school student. My mother used to tell me how, when I was in kindergarten at our little Conservative shul, I walked up to the chalkboard one day and wrote the word brotherhood. So I got moved up to the first grade. It was the same class. But from then on, as the older kids moved on, I went with them, through Bar Mitzvah training (half the kids, their parents feeling theyd fulfilled their religious school duties, had dropped out by the time mine rolled around) and the 10th-grade Confirmation trip to New York. I made out with my longtime crush Melanie on that trip in a room filled with sleeping sophomores. It had been her idea. She was older, after all. Now that were all grown up and shes living with her dozen or so kids in an ultra-Orthodox enclave in Israel, it makes me wonder if I was as good a kisser as I thought I was. But my aptitude goes way beyond the age differences of a few months. I can recall a warm summer day, just as I was entering the second grade (thats grade 3 in Hebrew school years) and my parents explaining to me that now, instead of just going to Hebrew school on a single afternoon, I got to go three days a week! Including Saturday mornings! So much for cartoons. I screamed. I cried. I pleaded. For even as a young child, I knew long before my classmates the
one thing that eventually came to nearly every Jewish kid: Hebrew school sucked. Ill admit I learned plenty: How to watch the clock as the second hand turned slowly, slowly, slowly until that hour and 45 minutes was up. The recitations of any prayer in the siddur, though each psalms significance or what exactly those Hebrew words meant never really was passed down to us. I learned how to be patient and punctual as I would wait, usually in the dark, for my dad to pick my carpool and me up long after everyone elses parents had carted them home for a warm dinner. That lesson, incidentally, has not stuck with me. But a few things from those interminable classes did. We had a citywide Bible bowl when I was 11 or 12. I wiped the floor with everyone at that thing, even the Orthodox kids. I convinced the Hebrew school principal that I one day wanted to be a rabbi and she believed me. I voluntarily participated in Hebrew High, youth groups, and many years of Jewish overnight camp. I spent a year in Israel in college and made friends that I still talk to and see and, in one case, wake up next to each morning. But will you find me at synagogue every Shabbat? Dont count on it. As my own son gets ready to enter the second grade, the question of whether he should go to Hebrew school is very much a question. Should
I actually send him and allow him to make his own religious choices when he reaches the age that he can do so, with knowledge and context to back it up? Or, more important, will he hate it as much as I did? As they say, Ldor Vdor, from generation to generation.
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Fall 2011
Changing the Message

Daniel Septimus, 33, has just taken on the role of director of congregational learning at Temple De Hirsch Sinai. Jew-ish managing editor Emily K. Alhadeff talks with him about the future of education at the temple and across Reform Judaism. Emily K. Alhadeff: Tell me about your Hebrew school experience. Daniel Septimus: I grew up at a large Reform congregation in Houston, Texas, where they joke that we have mega-synagogues, like mega-churches. We had an unusually large class. It was the largest class in the history of the synagogue and there was something about the bond of that class that made a profound difference in my life. And Im still really good friends with everyone. It was a very positive experience. Not to say that the instruction was of high quality 100 percent of the time, or maybe even 50 percent of the time. E: Did you have an inclination to become a rabbi back then? D: No. When I was in kindergarten my parents told me I used to play rabbi. I vaguely remember doing that. But that was the end of it. And then in college when I was taking Jewish Studies courses, thats where it began to come together. But the seeds were planted earlier through youth group and in my synagogue life. E: How did you decide to go to rabbinical school? D: When I entered college I thought, I want to help people. I want to be a part of peoples lives. And I want something thats fulfilling and meaningful. I considered medical school, but I also had this religious connection and a strong Jewish identity by that time. Things came together and I started talking to rabbis in several movements, and landed where I am today. E: Whats your vision for education in the Reform movement? D: I think the Reform movement realizes that the American Jewish landscape is changing. Hebrew became more important to Reform Jews in the last 50 years, as did the reestablishment of the State of Israel and some of the cultural trends in America of identifying with your culture and your religion. I think those things have pushed the movement to experiment. Is mid-week Hebrew school the model for the future? Does it still make sense to ask kids to come to school to learn Hebrew and to sit in a classroom? Is there a hybrid out there? And the Sunday program, theres one in California that is moving more to camp-style experiential learning. They asked, What were the most influential experiences growing up in Jewish tradition? Number one that came up? Camp. How do you take that camp experience and bring it to religious education, but not use the old religious school model? So the movement is grappling right now with Where should we go?
Temple De Hirsch Sinai Associate Rabbi Daniel Septimus at his Bar Mitzvah in Houston, Texas at Congregational Emanu El, February 15, 1992.
E: As the new congregational learning director at Temple De Hirsch Sinai, whats your vision for the congregation? D: I believe in a visionary approach to education, which means something called holistic ethos. The parts all fit together. For example, the three major points of entry for education are early childhood, religious or day school, and adult education. But how do all those things fit together? I believe if you dont engage the parents, youre going to lose. Otherwise
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E: At that age, some kids dont get why theyre there. They feel like theyre forced into it and theyre being pulled away from what they really want to be doing. Do you have to go back to the source and reform everyone from preschool on? D: I think its a change in what we say, in a way. You go to Hebrew school not to train for your Bar Mitzvah. E: But theyre still going to think that. D: You cant change everyone. Thats the honest truth. Thats the message some of them get at home or from their friends or what they come up with in their own minds. But I think you can change more people if you talk about becoming a responsible adult in the community. Learning Hebrew and learning how to lead a service is about being a participant in our community. And thats not said enough. We have to change the message. It starts at early childhood. But if a child enters at third grade because their parents want them to have a Bar or Bat Mitzvah, you almost have lost. It is very hard to change the message. And thats why we need stronger early childhood programming that gets the parents engaged and the kids engaged from an early age. E: What are the chances you can get all those parents on board? A lot of adults dont want to change. What do you do about them if they have no relationship to Judaism? D: Some of them never will engage. What has worked in terms of strategy is building a culture of learning and engagement and ritual at an earlier stage. Its saying, this is who we are. I dont think we do that enough. Most parents do want an entry point. The question is, are we providing the right entry point for them? Are we providing it early enough that were engaging them? It goes back to the relational model. And we have to plant seeds so that in the next year or the year after it begins to grow.
youre going to have kids who say, Eh, Im doing this because my parents want me to do this, not because my parents really believe in it. Some kids will get it and will love it and theyll be the exception. With adult education, sometimes we forget that education continues after religion school, and there are needs for people whose kids are growing up, versus people who have kids in religion school or early childhood age. My goal is to create programs that have ongoing connections, or for people who come in at different entry points, to be able to connect. E: So, lets talk practical application. How is this year going to be different than other years? D: For example, were in the process of putting together a proposal based on an early childhood study the Federation did a few years ago, which talked about the need to step outside of our organizational walls, and to get into neighborhoods and create a chavurah style of programming. Like a parent education group, where people who have babies ...if you have a gather together, or to provide childbirth ...how old you are. ...how educated you are. ...how young you are. job (or two). classes from a Jewish perspective and post-birth gatherings to talk about the WE KNOW. experience. With questions like, what do A startling 1 in 7 families are financially stretched to the point where they cant be certain that all members of their you want this childs Jewish life to look family will not go hungry. like? How can the synagogue facilitate that for you? WE ACT. In other words, we can no longer rely At Food Lifeline we work diligently to meet the increasing need in Western Washington. Our trucks pick up nutritious food that otherwise might go to waste. Our volunteers sort and package the food for distribution to our network of on the programs inside the synagogue 300 food banks, meal programs and shelters. These agencies ensure this food gets to hungry people. walls to draw people in. We have to go out and reach them where they are. WE CARE. Thats where I think the Jewish commuHunger doesnt care, but we hope you do. We make sure hungry people in our community have access to the food nity is going. they need. Every $10 donation provides enough food to feed a child, senior or adult for an entire month. Another example is our kesher program for sixth and seventh graders. Its a trimester program in sixth grade, so weve got Holocaust education, tolerance, and healthy relationships. Each 206-545-6600 trimester is going to have a parent1702 NE 150th St., Shoreline, WA 98155 teen dialogue component and most
likely a parent education component to it. We want to make sure the parents have the tools to respond to the needs of their changing teens. And creating dialogue with trained facilitators is going to be helpful. E: But how is that Jewish education? D: Each of those parent-teen dialogues will be related to Jewish topics. For example, the tolerance curriculum is going to be talking about what we learned in the first unit, but bringing it to the present day. Were focusing on how were created in the image of God. In Jewish texts we have so many texts that talk about while we may have differences, we respect other points of view. The healthy relationships unit is going to focus much more on the concept of btzelem Elohim [creation in the image of God] and talk about why relationships are important in Judaism. Judaism is a relational kind of religion. How do we create healthy relationships to facilitate that kind of dialogue in our society that very much needs it?
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jew-ish 6
Fall 2011
Nondual school
Jew-ish managing editor Emily K. Alhadeff talks with Rabbi Olivier BenHaim of Bet Alef Meditative Synagogue about an integrative approach to Jewish education, and donuts and hot chocolate. they heard in their synagogues. But what I understand is that they mostly survived those years because of the friendships they created. And thats what got people to keep on going. There were people who told me the reason they kept going to Hebrew school was that their synagogue had a youth program where they got to play basketball. But you couldnt play basketball unless you went to Sunday school. So they dragged themselves so they could go and play basketball with their friends. A lot of our members are returning after being in the ashrams, after being in the Buddhist temples, even the Sufi communities, the Dervish communities. You name it. People have been longtime spiritual seekers and have explored different paths. Most of the people are at first really upset when I talk to them about the divine within and the divine manifest in nature and culture. Their first reaction is, Why wasnt I exposed to that kind of understanding growing up? Theres a lot of resentment and anger, unfortunately. E: Whats your approach to teaching young people? O: What is critical to me is creating excitement within the kids. My goal is when the child goes home, they tell their folks, I like Judaism. When they think Judaism I want them to think fun. I can do a puppet show for 20 minutes to explain the story of Purim, then call that a day. Then have donuts and hot chocolate. For the younger kids, when they go home they think puppets, hot chocolate, donuts. E: Youre bringing the basketball game into the classroom. O: Thats right. Make the basketball game the place for learning. E: What about your Bar Mitzvah program? O: I dont like starting with the negative, but the
Emily K. Alhadeff: Tell me about your Hebrew school experience growing up. Olivier BenHaim: I was born and raised in France, where I was part of a scout movement that is Jewish, religious and coed. Its a group that started during the Second World War as a Jewish resistance group and continued as a scout movement. And it was Orthodox, because France doesnt know of any other denomination other than Orthodox. Throughout the year we did Sunday Jewish education, and I really loved it. E: What did you love about it? O: Some Sundays were indoors, some Sundays were outdoors. For me the outdoors was really important. At that time I was dreaming of becoming a photographer. I did that for many years, even after my parents divorced and we moved cities. And I was always spiritual, as long as I can remember. E: So now youre a rabbi of an alternative sort of congregation. Many of your congregants hadnt been back to synagogue since their Bar or Bat Mitzvahs. What kinds of stories do you hear from them? O: Most of what I hear is that people felt they were forced to go through this process. Most of the time they were dropped off and they didnt feel that their parents were really involved beyond you have to do this Because. They had little to no connection with their rabbi, little to no connection to what was going on, or why they had to sing those prayers. Most of the time they were challenged by the theological concepts in and of themselves. They didnt have a belief in God in any way and were not turned on by what
Emily K. Alhadeff at her Bat Mitzvah candle lighting ceremony, after she changed out of her dress into a super cool baggy Banana Republic t-shirt and jeans. Groton, Conn., April 16, 1994.
impetus to start that program was, How can I create something that is not what these people are talking to me about? For me, the Bar Mitzvah program is lets talk. I got one book on Jewish history, one on mitzvot. I tell them, Go home, read the paragraph. When you get into the classroom lets talk about what you read. So we can have an hour-and-a-half discussion about what does it mean to keep kosher? How does that work in your life? Whats the essence of keeping kosher? We talk about healthy eating, habits of eating, you are what you eat. When I sit down with them to learn how to chant the shma or the veahavta, first we talk about what that means. Before you go in front of the community and chant the veahavta, I want you to be okay with saying words that you believe in. So we have the most remarkable conversations about God, the universe, what it means to love. Should we love? How do we love? To me, thats the excitement.
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Fall 2011
jew-ish 7
Fast-forwarding more than a few years, I find myself recalling my previous pickle experiences and wanting to learn more about the process, wanting to embark on a journey into the world of pickling. The problem was that I was a little bit terrified I had never pickled at home, the process was unfamiliar, and the fear of botulism loomed. Nonetheless, with my handy home canning kit, some encouraging words from friends with pickling experience, and an excess of CSA produce, I set forth on my first pickling experience, managing to successfully seal my pickles in their jars while only splashing myself with a marginal amount of boiling vinegar. Like many other ideas introduced during my Hebrew school education, I might not have been interested in learning about the history of pickles or how to pickle at the time, but the introduction has served to spark my interest later in life. Despite that introduction, it was still difficult to get started learning something new in unfamiliar territory, and it might not have happened at all had it not been for my friends pickling enthusiasm or the vegetables accumulating in my refrigerator. Im excited to report that after my first pickling project, some spicy dill zucchini pickles, Im only just beginning on my pickling journey. Im excited to see where Ill end up, and Im certainly not sad about all the pickles Ill potentially have to eat along the way. The same goes, more or less, for the questions about Judaism sparked during my Hebrew school experience. And whatever happened with the zucchini pickles, you ask? Theyre still pickling, but Ill keep you posted on how they turn out when theyre ready. Joelle Abramowitz is a Ph.D. candidate at the University of Washington in economics and jew-ishs resident gastronomist economist. Follow her cooking adventures on jew-ish.com and on gastronomisteconomist.blogspot.com.
E: Explain your selection process for the Bar Mitzvah program. O: I meet with the parents and the kids together. They interview me, I interview them. Then I have a one-on-one with the parents there with the student. I ask them about themselves, about school, to give me a sense of how they are. Then I ask them, Why do you want to be here? And when kids are 10, 11, they tell you. If they say its because my grandfather wants me to, my mother wants me to, then I tell them thats not going to work for me. Its not something you should do with external pressure. Because it wont work. I tell them, you dont have to be here. Maybe youre not ready now. Its breaking a traditional barrier, but maybe in our day and age we might want to look at moving the Bar Mitzvah age to later. I find that most kids get most of what they need when they start at 12 or 13 and go
Pickled
By Joelle Abramowitz My experience as a Hebrew school student was a little spotty, with some lessons more memorable than others. Sometimes we would rotate through the class reading aloud about some story from the prophets, and now I cant really remember anything from those classes. But sometimes we would learn about a topic with more depth, something that might actually change the way we would think about some aspect of Judaism or our lives more generally. Looking back now, I regret that I didnt come away with more from my Hebrew school education. Perhaps theres only so much you can try to teach a 12-year-old kid and hope that it sticks. At least you can hope that it piques their interest and inspires them to want to learn more on their own or when theyre older. As a 25-yearold now, I have recently found myself recalling experiences I had and wanting to learn more about my relationship with God, about halachah, and among other things, about pickles. Growing up, we would almost always have pickles at dinner and any trip to a Jewish deli was not complete without pickles, but it really wasnt something I gave much thought to. During my last year of Hebrew school our class took a field trip to New York City with the rabbi and cantor to go to the Jewish Museum, to buy halvah from a shop on the Lower East Side, to eat at the Second Avenue Deli when it was still on Second Avenue, and what no synagogue trip to New York should be without, to eat Gusss pickles from barrels on the sidewalk. The trip was both a gastronomical and cultural experience, and I remember finding it remarkable to see so many of the foods Id grown up with in my home to be in their natural environment in a place where they really seemed to be in the right context.
How can I create something that is not what these people are talking to me about?
through a two-year process. Its a rite of passage. And sometimes youre just not ready. E: What would you say your philosophy is? O: To me, I see the Jewish community as an oasis, where people can let go and gather together with a community of likeminded spiritual seekers. I think thats what matters. Thats what gets me excited. I see it as integrating all the generations in this spiritual container that supports everybodys evolution and healing. I dont want to start with a place of fear, just because were so afraid were going to lose it. Because what happens? We lose it. If we create this kind of community that is all-inclusive and all encompassing, that would make a difference. E: Its kind of nondual. O: Very much.
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jew-ish 8
Fall 2011
Musings on Alcatraz and mentschhood

things math-related. Second, and perhaps more importantly, the difficulty and struggles that go along with trying to mold a living being into a mentsch. Truth be told, I still revel in the fact that I do not have to go to school today. One of my earliest extant pieces of writing is a note excusing myself for not doing my homework. I signed it, Elies Mom. So while my experience in school can only be described as Alcatrazian, I am desperately hoping that none of my children experience the same. I grew up as the third of seven children in a relatively small East Coast community. My oldest brother was born with cystic fibrosis, a nasty disease (if diseases are ever anything but nasty). In short, I became a bit of a lightning rod for his fears and frustrations. My parents somehow managed to shepherd me through school despite my persistent run-ins with school authority figures. They did this with an incredible amount of patience, coaching, and above all, awareness. They were (and still are) eminently aware of my strengths and weaknesses, my skills and foibles. I often wonder, how much of my struggle with authority had to do with the stress of dealing with a deadly disease in my own home? I have no interest in making excuses for myself, but I wonder what would have happened if one of my teachers had considered that as a source of the reason why this small kid kept on running off at the mouth? Deep inside, I desperately wanted someone to take me in and mentor me. Someone to see and understand whatever potential I had. Unfortunately, no teacher I had ever understood that, and as a result, I spent so much time in detention that my mother eventually decided to become the school secretary. As a parent of four myself, Ive learned of the essential need to advocate for and interact with my children. Had my parents not been as involved as they were, I shudder to think where Id be now. Ironically, it was precisely the lack of mentorship in my own childhood that led me to a career in mentorship. Educate a child according to his way, says King Solomon. Education can only be successful when the educators recognize each individual as an indispensable individual. Educators must recognize each childs unique challenges as springboards to a bright future. But we, as parents, must embrace our job as the role models and purveyors of Judaic values to our children not expecting it to come solely from the schools. After all, to a child, reality is determined by what is seen at home. So if you add consistency in messaging to a well-rounded understanding of the childs individual needs, you should come up with a future of nachas, despite the bumps in the road. At least thats an equation I can understand. Elie Estrin is the rabbi at UW Chabad.
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UW Chabad Rabbi Elie Estrin, around his Bar Mitzvah in 1993. I have no idea what the date of the party was, but I read Parshat Lech Lecha at Lubavitch Center, in Pittsburgh, Pa., he said.
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They say that educating a child properly takes 50 percent skill, 50 percent prayer and 50 percent tears.
This equation expresses two things: First, my life-long frustration with all
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Announcing
Washington State Jewish Historical Society Cookbook
On Nov 6th at Tastes and Treats of Food and Theater celebrate the launch of our cookbook and taste recipes from it. Enjoy The World of Sholom Aleichem, a special presentation by Seattle Jewish Theater Company. Also on display will be storyboards from our recent exhibit Whos Minding the Store?
To purchase lim ited edition co call 206-774-2 okbook 277 or at ww w.wsjhs.org
news
high holidays
9B
My pleasure a return to the old country

beverLy Levitt Special to JTNews
A few Septembers ago I was dining on the tree-lined patio of Madrids Naomi Grill, savoring a sweet yet piquant stew that seemed to embody the spirit of Rosh Hashanah. When I asked restaurateur Patricio Felsenstein where he found the recipe for this honeyed, saffron-scented dish simmered with prunes and the prized local Marcona almonds, he shrugged, It could have been anywhere. Chicken tagine has been around for 1,000 years. Like his most requested dish, Felsensteins kosher Sephardic restaurant seems a culmination of the occasionally sweet but mostly sorrowful journey his ancestors took as a result of Spains infamous Edict of Expulsion in 1492. During that time Jews were arrested for kashering their food, celebrating Jewish holidays, even practicing their religion at all, so they dispersed to lands as diverse as North Africa, the Middle East, the Mediterranean and, where Felsenstein spent his formative years, South America. Perhaps the only sweet part of these Jews journey was picking up the culinary habits of their new homes, combining sweet with sour, adding nuts and fruits to meats and salads, and encouraging experimentation with exotic, regional fresh fruits and vegetables. Carefully adhering to kosher dietary laws, they amalgamated them with the best of the Spanish, Moorish and Jewish traditions, forging the exotic, complicated Sephardic cuisine. Growing up in Caracas, Venezuela, where there are few, if any, kosher restaurants, Felsenstein dreamed of moving back to the land of his ancestors and opening a restaurant that served the bittersweet Sephardic cuisine. He wanted to provide a beautiful setting for Jews to celebrate their heritage, and he wanted to introduce the cooking style he was so proud of to Spaniards and visitors looking for kosher food. Theres a law that makes it easy for a family with a Sephardic tradition to return to Spain, Felsenstein said, while sipping a glass of sweet mint tea on the tree-lined patio of his restaurant. And lots of Jews are coming home. Fifteen years ago Felsenstein and his wife, Vera, moved to Madrid. There was no money to open a restaurant, so he worked with Rabbi Moshe Bendahan supervising the production of kosher products such as wine, olive oil, tuna, cheese and candies. The Felsensteins were invited to weekly barbecues at Masada, a Jewish weekend retreat and childrens camp in the mountains north of Madrid. It was there they were served the formerly forbidden food. Soon Felsenstein was barbecuing and serving the others. He was never happier. The Felsensteins and a few other families founded a synagogue at their childrens school in the suburb of La Moraleja, Sinagoga del Centro de Estudios Ibn Gabirol. When Veras parents moved to Madrid, Felsenstein and his father-inlaw, Giuseppe Gavison, decided to open Naomi Grill. The name Naomi means My pleasure, Felsenstein said, smiling as he showed visitors around the dining room which embraces both modernity and antiquity. The tables and chairs are hand carved by the revered artisans of Toledo, and the menus and art on the walls depict ancient, empty Spanish synagogues, including the tiny, jewel-like structure in Cordoba, where the iconic Jewish philosopher Maimonides used to pray. To accessorize the emotion-filled setting is haunting Sephardic and Israeli music. But all pales next to the impeccable, formerly forbidden cuisine that Felsenstein has succeeded in bringing back to Madrid after half a millennium of absence. When guests sit down theyre served sweet fresh mint tea, popular in Morocco and Tunisia. The decorative brass pitcher is from Tangiers, Morocco. Before the restaurant opened, my parents went to the shouk [open-air market] in Tangiers and bought all the serving accessories for the restaurant tagine and kebab dishes, platters and bowls so that everything looks authentic, Vera Felsenstein said. But it isnt Patricio Felsenstein doing the cooking. With all of the dedicated restaurateurs passion for food, he had no formal culinary training. I learned to cook in my family, he said. We looked high and low for a Sephardic chef. In our small Jewish community there is a place where immigrants go to find jobs. It was fate I found Ariel Kars, who is an amazing chef. Try these Sephardic recipes for a beautiful erev Rosh Hashanah dinner or as a feast before the fast of Yom Kippur.
Moroccan Fresh Mint Tea

7 fresh mint sprigs, plus 7 for garnish 3 Tbs. sugar 4 cups boiling water Pour a small amount of boiling water in a teapot and swish around to warm the pot. Place mint sprigs and sugar in teapot. Add boiling water. Steep for 3 minutes. Remove mint springs. Pour hot water infused with the mint and sugar into glass teacups. Garnish with remaining mint sprigs. Serves 4
Chicken tagine
Adapted from Chef Ariel Kars and owner Patricio Felsenstein, Naomi Grill. Marcona almonds are available in natural food markets such as Whole Foods, Mediterranean or Middle Eastern Markets, or in the ethnic sections of supermarkets. Whole, blanched almonds may be substituted.
1 Tbs. olive oil 3 cups sliced Spanish onions 2 cloves garlic, chopped coarsely 1-1/2 tsp. ground coriander 1/2 tsp. ground cumin 1/2 tsp. ground ginger 1 cinnamon stick 1/4 tsp. saffron threads 1 tsp. brown sugar 1-1/2 tsp. salt 1/2 tsp. freshly ground black pepper X Page 10B
To
h Yea ova h T y New ana lth L'Sh Hea et & Swe a
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10B
high holidays
W old country pAGe 9b
1 3-pound chicken, cut in quarters 1tsp. honey 1 Tbs. freshly squeezed lemon juice 3/4 cup pitted prunes 3/4 cup Marcona almonds, roasted with oil and salt Preheat oven to 350. In a large skillet with a heat-proof handle, heat oil. Add onions, garlic, coriander, cumin, ginger, cinnamon stick, saffron, sugar, salt and pepper. Cook over a medium flame until onions are light golden brown. Add chicken; turn to coat with onion mixture. Continue cooking until chicken is golden. Add honey, lemon juice, prunes and 1 cup hot water. Cover and place in oven. Bake for 45 minutes until chicken is cooked all the way through and sauce has a honey-like consistency. Saut almonds in oil. Drain, reserving the oil, and sprinkle almonds over the chicken. Add remaining oil to the sauce. Place chicken in a serving tagine, pour sauce on top of it and top with almond. Serves 4. chicken tagine
Pastella (Spanish) or Bstilla (Moroccan)

Adapted from Chef Ariel Kars and owner Patricio Felsenstein, Naomi Grill.
2 lbs. chicken meat (breast and thighs) 1 cup onions, chopped coarsely 2 tsp. ground cinnamon 2 tsp. fresh ginger, grated
2 tsp. cumin seeds, toasted, then ground 1 tsp. saffron threads 2-1/2 cups mixed dried fruit (raisins, currants, cherries) 1-1/2 cups sliced almonds, toasted and chopped 1/3 cup sugar 1 Tbs. cinnamon 2 Tbs. lemon juice 6 eggs, beaten until frothy 10 sheets frozen phyllo dough, thawed according to package directions 1/2 cup (1 stick) parve margarine, melted Powdered sugar and cinnamon for garnish To poach chicken: In a large stockpot, place chicken with enough water to barely cover. Remove chicken. Add onions, cinnamon, ginger, cumin and saffron. Bring liquid to a simmer. Place chicken back in pot; continue Kuba/CreaTive CoMMoNS to simmer gently for about 45 minutes until it is tender. While chicken is poaching, place sugar and cinnamon in a small bowl; set aside.
Remove chicken with slotted spoon and cool, reserving poaching liquid. Remove meat from the bone. Combine with dried fruits and almonds. Over medium-high heat, reduce poaching liquid to 1/4 of the volume. Add lemon juice and beaten eggs to the reduction. Cook until liquid evaporates and eggs look scrambled and are no longer wet. Remove from heat. To assemble and serve: Set oven to 425. Brush a 9 x 13-inch baking pan with melted margarine. Cover stack of phyllo dough with plastic wrap and dampened paper towel. Working very quickly, place 1 sheet of phyllo in pan; brush with margarine. Repeat with 5 sheets, brushing each with margarine, placing each sheet on top of the previous one in a star pattern to form a round. Spread egg mixture evenly over the sheets. Spread chicken mixture on top. Place 5 more sheets of greased phyllo over almond mixture. Bring edges of bottom sheets over the top and fold into circular, hexagon, or free-form shape. Bake for 20 to 30 minutes, until phyllo is brown and crispy. Let Pastella sit for about 10 minutes; make holes in the top to release steam and cool. Remove from baking dish and sprinkle with powdered sugar and cinnamon. Serves 4.
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high holidays
11B
confessions of a High Holiday hater

First, my confession. And it comes with a slice of guilt. I never liked the High Holidays. In fact, as the thoughts of family and friend-filled Passover seders would start to fade each year, I would begin to think about the impending Days of Awe with a knot in my stomach and a distaste in my mouth that even the thought of sweet apples and honey could do little to relieve. Whats worse is that as a Jewish educator, I am charged each September to teach about the meaningfulness of these Tishrei days: The opportunity to reflect, to return, to become a better person. What was really swirling through my mind was the idea of sitting through seemingly endless services, uninspiring sermons and a day of fasting and praying that had a sadomasochistic feel to it. I would ask myself why the need for the hours on hours of prayers, many of which
JeFF bernhardt Special to JTNews
were repeated over and over. And wasnt it enough to hear the words of Kol Nidre once? But three times? Really? All while standing and listening to musical notes dragged out for what seemed like days. And I was cynical of the whole spectacle, of synagogues having to move locations to accommodate larger-than-normal crowds (reminiscent of college days when on final exam day the lecture hall would fill up with students who had not shown up all semester for class). And of the fashion shows and maneuvering for the best seats that money can buy. But all of these thoughts changed about a decade ago, when I was in my late 30s. The holidays were approaching, and I was anything but looking forward to them. Then a colleague introduced me to a work booklet called Where Are You? by Jael Greenleaf, subtitled The Inventory of the
Soul in Preparation for the High Holy Days. Each page included a verse from the High Holiday prayer Ashamnu. Following the verse was a trigger for thinking and a half page for written reflection. Every night I would read the page and journal. That year, as I reflected upon the High Holidays just past, I realized not only were they meaningful, but I actually felt refreshed and empowered. I reflected on it after the holidays and realized something that had never occurred to me previously: Every year until that year, I would walk into services on the holidays and expect to be somehow transformed. I would enter the sanctuary on the first night of Rosh Hashanah and unconsciously be thinking: Rabbi, Cantor, do your work. Make me a better person. Make me feel something. Only that year, on the cusp of my fifth decade, did I realize that this was my
responsibility. I couldnt expect to walk into the final exam having not done the work and then expect to ace the test. Every year since I have done my homework. Beginning the first day of Elul (traditionally the beginning of the days of preparation for the holidays) I have made a plan to get me into the mindset of the challenging work of reflection and selftransformation. One year I bought a book that included a reading for each day of the month preceding the High Holidays. One year I journalled each night, focusing on ways I hoped to do better in the year ahead. Another year I read a psalm traditional for this time of year each night. A few years ago I decided to focus my preparations on a specific goal and aspect of my life that was troubling me.
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Helens Chopped Herring

This November, the Washington State Jewish Historical Society will release its cookbook, Yesterdays Mavens, Todays Foodies: Traditions in Northwest Jewish Kitchens, which contains recipes and stories from families throughout the Northwest. Helens Chopped Herring, submitted by Sandra Lott, was a holiday favorite. This is our familys favorite appetizer and my signature dish even my grandchildren all love it! I make it for Rosh Hashanah and all year round for company. This was my mothers recipe and Im not sure where it came from, but its a classic dish. Its great with crackers or I eat it straight off of a spoon! Sandra Lott
ed (or rye bread 2 pieces challah, dri oven 200-225 without crust, Bake in sure it does not for 2-4 hours, but be brown) ple, peeled, small Granny Smith ap 1 d into chunks cored and choppe if possible) medium onion (sweet 1 3 hard-boiled eggs 1 tsp. sugar herring, drained 12-ounce jar pickled
it is very fine. lse the bread until od processor, pu Add the egg, Using a fo onion and chop. e apple, then the Add th nsistency. ix until desired co and herring and m sugar Makes 4 cups
u want the Tips and tricks portant because yo der of mixing is im and egg to be The or d the apple, onion very pulverized an bread to be freezes well. It finely chopped. r a long time and well in the fridge fo year round, Keeps ts are available all make; the ingredien is easy to great dish. which makes this a
W wHAts your Jq? pAGe 5
trivial social nicety; its very adoption may even lead to something profound. 3. Show Your Flaws, stresses Lucila McElroy, the founder of WeAreMomentum.com, a life-coaching company. Reality check: We are all only human, few of us have all the answers, nor is that ever the expectation. A classic sobering Mussar maxim is the teaching of Akaviyah ben Mahalalel: Know from where you came and where you are going and before whom you are destined to give account and reckoning if that isnt enough to shake us right to our disaffected core, then I dont know what will. The good impression embodied in this practice will reflect humility and honesty to those around you. The lasting
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impression on your soul will be immeasurable and the relief of not having to know everything? Incalculable. 4. Dont Take All the Credit, asserts Ben Dattner, an organizational psychologist, workplace consultant, and the author of The Blame Game. Being self-serving and exaggerating ones accomplishments do not make a good impression ever. Channel your inner Ben Zoma, who proclaims that the wise person learns from every person and Rabbi Chaninah, who boldly declares he has learned much from his teachers and colleagues, but even more from his students. This quality of making sure to give credit where credit is due is a hallmark of redemption. Queen Esther is ascribed with being privy to the perilous plot of Bigthan and Teresh due to the infor-
mation that she had learned from Mordechai. Through this action the Jewish people were saved all because she gave proper attribution to her source. Bottom line in the words of Hillel: One who aggrandizes his own name will lose that name. Redemption, a good name and humility gained in one fell swoop a bargain. 5. Look Interested, counsels Joe Navarro, special agent to the FBI and author of the book, What Every Body is Saying. A slight head tilt powerfully conveys the message that you are listening. A quick eyebrow arch is another small but effective gesture that communicates curiosity. Here is where a good eye may come in handy. In response to being asked by his teacher, What is the best approach to life? Rabbi Eliezer answers, A good eye. It takes a
lot to be interested in the other time, patience and generosity. It is the truly generous person who can listen as the other speaks and communicate genuine care and interest. This stance is not easily faked it must assuredly flow from a persons true and sincere inclination. One more baby step toward being a better person and what more can we ask of anyone especially at this time of year?
Rivy Poupko Kletenik is an internationally renowned educator and Head of School at the Seattle Hebrew Academy. If you have a question thats been tickling your brain, send Rivy an email at rivy.poupko.kletenik@gmail.com.
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high holidays
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At the time I was feeling disconnected from friends and social relationships. It was taking a toll on my spirits, and I knew I needed to do something to repair this. I decided each day to call a friend with whom I had not spoken for a while. By the end of the month, having spoken with or left voicemails for 30 friends with whom I had been out of touch, I found myself feeling much less disconnected and significantly more whole. Walking into services on the first day of Tishrei I was ready to engage. I had done my homework. This year I am feeling less charitable than I wish I were. I have decided that every day I will put a dollar in my tzedakah box. My hope is that I will make a concerted effort to carry this over for the rest of the year and beyond. And when I sit in services this year I know I will reflect on my active engagement in the Elul preparations. This year, as I have these past several years when I teach about Elul and prepare
for self-transformation and when I journal with my students about this, it will be from my heart. And when I walk into services on the first evening of Rosh Hashanah, I will be able to say, as Abraham and Moses say in
the Torah and as the cantor chants on Kol Nidre evening, Hineni, here I am. I am here. I am ready.
Jeff Bernhardt is a Jewish educator, Jewish communal professional and writer living in Los
Angeles. His dramatic readings including Who Shall Live? and Standing at Sinai have been used by synagogues around the country to help their congregants prepare to enter the High Holidays. He can be reached at www.jewishdramas.com.
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a Tov ana
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high holidays
Rosh Hashanah: Ten Ways to be a Mensch

amy hirShberg Lederman Special to JTNews
One New Years Eve when I was 6 years old, I stayed up way past my bedtime and, crouching behind the living room door, looked on as my parents celebrated the night with friends. I silently watched as they twirled to the music of Tony Bennett, drank champagne from elegant glasses and toasted Happy New Year when the clock struck 12. I couldnt wait to be grown-up to wear black and gray silk lounge pants like my mother and have parties where I served tiny hotdogs wrapped in pastry. From my young vantage point, the night seemed magical, filled with celebration and friendship. As Americans, we wish each other a happy New Year on New Years Eve and toast to a year of good health, friendship and success. Yet when the Jewish New Year rolls around, we wish each other something quite different. At Rosh Hashanah we say: Lshanah Tova! may you have a good new year, not a happy one. Why is that? Although Judaism values joy and happiness as an important part of spiritual wholeness, we seek something more as the cornerstone of each New Year. To be a mensch a good, loving and caring person is what the Jewish New Year is all about. When we wish each other a good New Year, the message we pass along is one of hope; that this year we will become more compassionate, loving, responsible and honest human beings, and in doing so make the world a better place for everyone. So how do we go about becoming a good person? Judaism does not provide a singular rule, definition or value that categorically defines goodness. It understands the complexity of being human and that the variety of situations we will face and the many relationships we will have will make our ethical decision-making complicated, challenging and not amenable to rigid rules and standard regulations. The beauty of Judaism is that it provides us with a system, a framework of morals and values that can help us in the daily choices we make in our efforts to be good people. As in any system, the first step is to learn more about it to study what traditional Jewish wisdom has to say about things like caring for our parents, helping the needy, raising our children or dealing with business matters. Once we know more, we can use the tools we have been given the Torah, our inner wisdom and free will to enable us to act on what we know is good and right. The net result is that in studying more about what Judaism has to say, we create more opportunities for ourselves to become better parents, friends, professionals, community leaders and volunteers.
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high holidays
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W be A menscH Page 14
What are some of the Jewish guidelines that help us become better people? They are found throughout the Torah, Talmud and other sacred Jewish texts. While the following is by no means an exhaustive list, it is must-read for any syllabus on How to Be a Mensch. Love your neighbor as yourself. (Leviticus 19:18) Do not do to others what is hateful unto you. (Talmud, Shabbat 31a) Do not stand idly by while your neighbors blood is shed. (Leviticus 19:16) Justice, justice you shall pursue. (Deuteronomy 16:20) Do not separate yourself from the community. (Pirkei Avot 2:5) Do what is fair and good in the eyes of the Lord. (Deuteronomy 6:18) Do not hate your brother in your heart. (Leviticus 19:17)
The world stands on three things: Torah study, service of God and acts of loving kindness. (Pirkei Avot 1:2) He has told you what is good and what the Lord requires of you: To do justice, love mercy and walk humbly with your God. (Micah 6:8) You shall be holy, for I, the Lord God, am holy. (Leviticus 19:2) This year when someone wishes you Lshana Tova, remember that within those two words lies a deeper, more profound meaning. For in those words is the hope that this year will be a year of learning, opportunity and commitment to becoming a good (or better) person and the knowledge that the world will be enriched because of your efforts.
Joel MagalNiCK
rabbi Jonathan singer of temple beth Am, left, rt. rev. Greg rickel, bishop of the episcopal diocese of olympia, center, and Hisham farajallah of the idriss mosque lead a procession from the olympic view community church in north seattle to the mosque nearly a mile away on sun., sept. 11. the procession followed a service in commemoration of the 10th anniversary of the 9/11 attacks. whether we like it or not we are all brothers and sisters, farajallah read from the Koran. let not the hatred of others to you make you depart from justice.
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high holidays
West Bank closures on the High Holidays: What it means

Each year for Rosh Hashanah and Yom Kippur, the IDF announces the closure of the West Bank in accordance with the directives of the Minister of Defense and as part of the situation assessments adopted by the defense establishment. This bland statement does very little to foster understanding of what the closure actually entails and how the lives of Palestinian residents and Israeli soldiers are affected over the holidays. The closing does not represent an attempt to shut down roads or interdict Palestinian traffic, but instead affects the major crossings whereby Palestinians with work permits exit the West Bank and cross the old Green Line into Israel. The Israeli government has not released exact figures on how many Palestinians legally work in the country, but in 2010 that was estimated at 23,000. Non-governmen-
Seth J. Frantzman JointMedia News Service

idf soldiers near the Israel-Syrian border stand guard following the nakba day riots. To protect against si m i l a r situatio ns when Israel is at its most vulnerable, the country maintains a normal level of military preparedness during the High Holy days.
iDF SpoKeSperSoN FilM uNiT
tal organization workers, United Nations workers, and those needing humanitarian or emergency medical treatment are not impacted by the West Bank closure.
A senior IDF officer (who requested anonymity per army policy) spoke about the logistics of holiday security: How do you prepare to secure the
West Bank and Israel for the holiday? First of all, we dont have any specific preparations for these holy days, [meaning we dont have special orders to alter our deployment from previous] years. We bring more forces to the area and back up the regional forces. We try to focus on the settlements and the synagogues. What about for the average soldier: How is his or her life impacted by the holiday? Every holiday there are special meals, but the mission comes first. The schedule of his day will follow that of the civilians around him. When the civilians are praying [he will be guarding them], so he will begin his meal at 11 p.m. That is what we usually do, because we dont want that the schedule of the forces will be similar to that of the civilians. We give the soldiers the right conditions to have a nice holiday.
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Happy New Year Peace, Love & Good Health to Everyone

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september 16, 2011 17 elul 5771 volume 87, no.

JTNews . www.JTNews.NeT . friday, sepTemBer 16, 2011

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Five ways to be more present at High Holiday services this year

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From the shofars wail to Freddie Mercurys solo

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