L’shana Tova 5771

jtnews | section b | september 3, 2010 | 24 elul 5770

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Is our fate determined on Yom Kippur?
Rabbi LawRence a. Hoffman Special to JTNews
High on the list of Jewish martyr stories still retold or, at least, alluded to every Rosh Hashanah and Yom Kippur, is the terrible medieval tale of Rabbi Amnon of Mainz. For refusing to appear before the Bishop of Regensburg — who had requested that Amnon become a Christian — he had his limbs hacked off; what was left of him was arrayed alongside his severed parts and returned home in time for Rosh Hashanah. As the chazzan reached the climax of services that day, Amnon interrupted with a beautiful liturgical poem, and was promptly transported to his heavenly abode. Three days later he appeared to the saintly Rabbi Kalonymos to teach him the poem and instruct him to spread it everywhere. Today, that poem, the Un’taneh Tokef, is a centerpiece of the High Holy Day liturgy. So goes the story, which is still told annually in many a synagogue, before Un’taneh Tokef and its two-fold message: First, that “On Rosh Hashanah it is written and on Yom Kippur it is sealed: who will live and who will die, who by fire, who by water…who by earthquake, who by plague [and so forth]”; but second, that “penitence, prayer, and charity” can somehow alleviate the hardship of the decree. It is hard to know which is more troubling: The prayer or the story of its authorship. Who by Fire, Who by Water (Jewish Lights Publishing, 2010), the first volume in the “Prayers of Awe” series, chronicles the fascinating controversy that surrounds them both. The problem with the prayer is that it seems patently scandalous. Were the fates of the 9/11 victims predetermined on the prior Yom Kippur? Did they die because they were insufficiently penitent, prayerful, or charitable? The problem with the story is that it is hardly a message that inaugurates a new year with spiritual promise. Besides, it is pure fiction — there never was a Rabbi Amnon of Mainz. “aMNoN” is a rearrangement of the letters in the Hebrew Ne’eMaN, “faithful.” This is a morality tale of a putative “Rabbi Faithful” who stood fast in the face of adversity. The poem was probably composed as early as the fifth or sixth century by a Byzantine Jewish genius named Yannai, who symbolized anything but Jewish martyrdom in the face of inhuman persecution. Yannai personified a Jewish literary efflorescence rarely matched in the millennium and a half following. Perhaps the story we should be telling every Rosh Hashanah is the Jewish potential for artistic brilliance, Judaism as a well of creative potential, not Judaism as the religion of the persecuted masses. Un’taneh Tokef illustrates classic liturgical poetry at its best, an abundance of biblical and rabbinic allusions wed to clever Hebrew wordplay and alliterative excellence. But what about the poem’s troubling message? While the first half of Who by Fire, Who by Water provides the truly stunning story behind the myth and the poem (alongside an annotated translation of both), the second half elicits commentaries from some 40 thoughtful contributors who tell us how they handle the poem’s message. Here, arguing over the poem’s merits, are rabbis and laypeople; men and women from all denominations of Jewish life (some of them artists, writers, scholars, teachers, and musicians); from around the world and spanning generations. Prayer book editors from Europe and North America wrangle over whether to include it, fudge its message, or trash it altogether. Modern feminist and professor Wendy Zierler surveys Un’taneh Tokef as a theme in modern literature. Israeli professor Dalia Marx recalls how the poem emerged anew as a symbol of Israelis dying in the Yom Kippur War of her youth. Bible professor Marc Brettler provides the biblical backdrop for the poem, and several writ-

ers subject it to literary analysis, exposing its very many poetic virtues. Author and scholar Erica Brown plays with the image of God as writer of our fate: What kind of writing would God prefer? Fiction? Journalism? Scholarship? “Who shall live and who shall die? The answer is ‘Me!’” concludes Rabbi Edward Feinstein, in his insistence that Un’taneh Tokef speaks directly to our most cherished illusion — that we are in charge of our fate, when, in fact, we are painfully out of control. Isn’t that the whole point of the High Holy Days, delivered, in Rabbi David
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More High Holiday services in our community
Below is an addendum to our annual High Holiday services guide, which JTNews printed in its August 20 issue. For a full listing, look online at www.jtnews.net/holidays5771.
BCMH Capitol Hill Minyan The Capitol Hill Minyan offers traditional Orthodox services and a warm environment in the center of Seattle. Held at 1501 17th Ave., Seattle. Contact Rabbi Ben Aaronson at 206-6597485, capitolhillminyan@gmail.com, or www.capitolhillminyan.com. Selichot (Sept. 4): 11 p.m. at BCMH, 5145 S Morgan St., Seattle. Rosh Hashanah eve: 7:25 p.m. Rosh Hashanah day 1: 8:30 a.m. Shofar: 11:15 a.m. Mincha: 7:20 p.m. Rosh Hashanah day 2: 8:30 a.m. Shofar: 11:15 a.m. Mincha: 7:20 p.m. Kol Nidre: 7 p.m. Yom Kippur day: 8:30 a.m. Yizkor: 11:30 a.m. Mincha: 5:45 p.m. Break-Fast: 8 p.m. Cost for services: No charge for services. The Friendship Circle of Washington High Holiday Unplugged is a blend of services and stories by Rabbi Elazar Bogomilsky for children of all abilities. Contact 206-290-6301 or highholiday@friendshipcirclewa.org. Held at The Landing, 5001 25th Ave. NE #200, Seattle. Rosh Hashanah day 1: 10 a.m. Shofar blowing: 11:30 a.m. Call for Yom Kippur program times. Cost for services: No cost, but donations are welcome. Secular Jewish Circle of Puget Sound A secular humanist (non-theistic) celebration of the New Year. Contact 206-5281944 or info@secularjewishcircle.org or secularjewishcircle.org Please call for location. Rosh Hashanah eve: 7-9 p.m. Tashlich Gathering: Sat., Sept. 11, 10 a.m. Kol Nidre: 7-9 p.m. Cost for services: For Rosh Hashanah: Members: Adults $15, children $8, childcare $5; non-members: First adult $45, additional adults $30, child $8, childcare $5 Sephardic Bikur Holim Congregation Services are conducted in the traditional Sephardic custom in the style familiar to those of Turkish ancestry, occasionally utilizing the Ladino language in the liturgy. Held at 6500 52nd Ave. S, Seattle. Contact Diana Black at 206-723-3028 Rosh Hashanah eve: Selihoth: 5 a.m. Minha/Arvith: 6:30 p.m. Rosh Hashanah day Jack HazuT 1: 8 a.m. Rosh Hashanah day 2: 8 a.m. Erev Yom Kippur: Minha: 3:30 p.m. Noche de Kippur Service/Kal Nidreh: 7 p.m. Yom Kippur day: 8 a.m. Cost: There is no charge for holiday seating (donations are welcome). Please call to reserve your seat. BellingHaM Congregation Beth israel Most services held at the Leopold Ballroom, 1224 Cornwall Ave., Bellingham Contact Mary Somerville at 360-733-8890, bishul@aol.com or www.bethisraelbellingham.org Sat., Sept. 4 at Beth Israel Synagogue, 2200 Broadway, Bellingham Study session: 9 p.m. Havdalah and Selichot service, led by Rabbi Cindy Enger and Cantor Sharona Feller: 10 p.m. Rosh Hashanah eve: 7:30 p.m. Rosh Hashanah day 1: Morning Service: 9:30 a.m. Family Service: 2:30 p.m. Rosh Hashanah day 2 (at Beth Israel Synagogue): Morning Service: 9:30 a.m. Kol Nidre: 7:30 p.m. Yom Kippur day: Morning Service: 9:30 a.m. Family Service: 1:30 p.m. Service of Restorative Prayer and Healing: 3 p.m. Afternoon Service, Yizkor & Ne’ilah, followed by Break-Fast: 4 p.m. Cost for Services: Non-member tickets (does not apply to Selichot service): $180 per person to attend any and all High Holy Day services. Cost may X Page 20B

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Is this some kind of
maRk mietkiewicz Special to JTNews
High holiday humor? Is this some kind of joke? Actually, yes. Rosh Hashanah ushers in the most solemn period of the Jewish calendar that culminates 10 days later on Yom Kippur. This is a serious time of introspection and “cheshbon nefesh,” a spiritual accounting. But Jews being Jews, there’s also time for a smile or two. Here are some things to ponder between your introspecting. Or to keep you rolling in the shul aisles. By now, you should have received your High Holiday ticket renewal form. Well, it seems several forward-thinking congregations are now finding it a competitive edge to allow you to specify your seat location. Here are excerpts from one form I came across: I want a seat located (Indicate order of priority:) ___ On the aisle ___ Near the pulpit ___ In Aruba [http://bit.ly/hhh01] On the first night of Rosh Hashanah, there is a tradition to eat foods whose Hebrew names have dual meanings and are omens of an auspicious year to come. We eat apples and honey so “You renew us

joke?
is the time to ask for and grant forgiveness. Well, it appears Stephen Colbert knows that too. You’ve probably never met the “Colbert Report” star, but if you want him to forgive you, all you have to do is leave a message at 1-888-OOPS-JEW after you hear something like this: “Shalom, and welcome to Stephen Colbert’s atonement hotline. At the tone, please be a mensch, and unburden your soul by stating how you’ve wronged me — Stephen Colbert. Your call will not be returned but selected apologies will be played on the air. You should be so lucky.” [http://bit.ly/hhh24] In a heated moment, we may let slip some words that would have been best left unsaid. That was true during the last presidential election when things occasionally got out of hand. Here in this video (courtesy Taglit-Birthright) candidates McCain and Obama, Biden and Palin try to get into the Rosh Hashanah forgiveness spirit. [http://bit.ly/hhh11] Life is short. And so is this column. In order to maximize the mirth and to keep you from saying, “I heard it already,” I present to you five classic High Holiday punch lines. To read the jokes in their entirety, simply visit the Web sites. (Warning: spoiler alert!) (1) “Please,” says the [synagogue] president with tears in his eyes, “Shoot me first!” [http://bit.ly/hhh16] (2) Seeing this, the chazzan nudges the rabbi and whispers, “So look who thinks he’s nothing?” [http://bit.ly/hhh17] (3) “$4 for the tallis, and $20 to get all the knots out.” [http://bit.ly/hhh18] (4) The gabbai came running over and said “NOT ON YOU, on the TORAH, on the TORAH!!” [http://bit.ly/hhh21] (5) “Shush,” the parrot says. “Think of the odds we’ll get on Yom Kippur.” [http://bit.ly/hhh22] Finally, here is “Dry Bones” comic strip writer Yaakov Kirschen’s take on Yom Kippur, Israel and world politics: “On the Day of Atonement we say, ‘We have sinned. We have sinned.’ The rest of the year we have the U.N.… to tell us that.” [http://bit.ly/hhh33]
Mark Mietkiewicz is a Toronto-based Internet producer who writes, lectures and teaches about the Jewish Internet. He can be reached at highway@rogers.com.

for a good and sweet year,” and the head of a fish or sheep so “we be as the head and not as the tail.” [http://bit.ly/hhh02] Apples and honey and sheeps’ heads are fine, if you like that sort of thing. But here’s one suggestion for an updating of the custom: Cut a raisin in two equal pieces and place it along with a piece of iceberg lettuce in a stalk of celery. While eating this, you should say, “Our Father in Heaven, lettuce half a raisin celery.” [http://bit.ly/hhh03] Q: Why didn’t the computerized shofar work on Rosh Hashanah? A: The rabbi didn’t buy enough RAM. [http://bit.ly/hhh28] Speaking of technology and the holidays, a big baseball fan comes running to his rabbi before Yom Kippur. “Rabbi, I have a dilemma. The Sox are playing their big game on Yom Kippur. What do I do?” The rabbi replies, “Well, what do you think they invented DVRs for?” And the congregant replies, “Rabbi, that’s a great idea! But... I didn’t know Yom Kippur services were on cable!” [http://bit.ly/hhh06] As all good Jews know, Rosh Hashanah

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L’Shana Tova
from

The meaning of the shofar, and the how-to
NEW YORK (JTA) — Sounding the shofar in the synagogue on Rosh Hashanah is the high point of my year. No other mitzvah in Judaism is so dependent on a personal skill or entails such high drama. And, at least for me, no other mitzvah renders quite the same sense of achievement and fulfillment. I often hear people talk about the awakening power of the sound of the shofar — how awesome a moment or how inspiring an experience it is for them to hear it. For me, it is both a very public and an intensely personal experience. As I approach the bimah, I find myself quite alone, concentrating intently on what I have to do. Yet I am also highly conscious of being surrounded by hundreds of people relying on my ability to enable them to fulfill the central observance of the day. In Numbers 29:1, the Torah designates the first day of the seventh month, that is, Rosh Hashanah, as “a day of blowing the shofar.” The oral law, as interpreted by the rabbis, sets out a number of regulations concerning both the instrument itself and the manner in which it is to be sounded. The shofar must be fashioned out of a ram’s horn. With the smaller end cut off, the horn is straightened out a little by heating it, so that a hole can be bored through it. A mouthpiece is formed out of the horn itself. No finger holes or reed or valves — such as you would find on other wind or brass instruments — may be added to help vary the notes. Thus, the only control you have over the notes is how you use your lips and your tongue. How to Blow To produce a note, first use your tongue to moisten the extreme right-hand corner of your lips, and place the shofar firmly against them in that spot. With your lips tightly closed, make a tiny hole in them where the shofar is, and then force air into it as if you were making a Bronx cheer (a rasping sound), but without actually producing such a rude noise. If you get it right, a bright and powerful note will emerge from the shofar. The tighter you squeeze the shofar against your lips, the higher the note you will sound. It’s not necessary to puff out your cheeks; breathe in and hold the breath in your chest, letting it out slowly to control the length of the note. The Three Mandatory Sounds The sequence and the length of the notes must follow the established pattern with great accuracy. The three mandatory sounds are designed to awaken thoughts of repentance and of subservience to God in the mind of the listener. First comes the teki’ah, a long, clear note of alarm. This is used to bracket each of the other sounds, which are meant to be

DaviD oLivestone JTa World News Service

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evocative of crying. The shevarim, a threepart note, suggests the sound of sighing or moaning. The teru’ah, consisting of nine rapid-fire staccato sounds, dramatically echoes the sobbing of someone in despair. One hundred notes, in various combinations, are sounded at intervals throughout the Rosh Hashanah service, and each set is capped by a teki’ah gedolah, an extralong note in which many also hear a sign of strength and hope.

Congregation Ezra Bessaroth
wishes all its members, friends and the entire jewish community a happy new year
Tizku Leshanim rabot
yogev nuna, hazzan isaac azose, hazzan emeritus steven hemmat, president raye behar, ladies auxiliary president

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Not too many people persevere enough to become really proficient at blowing the shofar. Many of those who do so learned the skill from their fathers at a very young age, as I did myself. But each year, it takes much practice over a month or so both to once again perfect the notes and to retool the muscles of the lips and the strength of the lungs. The Sound of My Thoughts Since there’s no real way of controlling the quality of the shofar’s sound, you can never be 100 percent confident the right sound will emerge. So whatever spiritual thoughts I might try to have as I prepare myself to sound the shofar usually evaporate as I begin, and I am left simply hoping that, despite my trepidation, the notes will come out as perfectly as they did when I was practicing. Yet being in control of the shofar’s power is an extraordinary privilege and responsibility. Sometimes I like to think that the next teki’ah or the next shevarim could be the one that carries the congregation’s prayers soaring to the heavens. Sometimes I pray that this wordless animal sound I am producing will have the ability to take the place of the unspoken prayers — those that words are inadequate to express. I will not deny that I enjoy the congratulations and the handshakes offered to me after I sound the last teki’ah gedolah. And what am I thinking at this point, when it’s all over? That in just one year, with God’s help, I will get to do it again.
David Olivestone, senior communications officer at the Orthodox Union, has blown the shofar at Congregation Ohab Zedek, a prominent 138-year-old Orthodox synagogue in New York, for the past 23 years.

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Wednesday 9/8 ~ Erev Rosh Hashanah Selichot followed by Shacharit Mincha & Maariv:

Thursday 9/9 & Friday 9/10 ~ Rosh Hashanah Shacharit: 8:30 AM Shofar: 10:45 AM Mincha, Tashlich, Maariv: 6:45 PM (day 1) Mincha, Kabbalat Shabbat Shuvah & Maariv: 7:00 PM (day 2)

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Please visit our Web site for a schedule of services. Call the temple office for more information.

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Tasting a new sweetness in Rosh Hashanah
eDmon J. RoDman JTa World News Service
LOS ANGELES (JTA) — What flavor is your Jewish New Year? For most, since childhood, Rosh Hashanah begins with apples dipped in honey. Custom has Jews eating them together supposedly to ensure a sweet new year. Over time they have become a ritual comfort food. But what if we like change? What if you don’t like apples, or honey, or find the combination a drip too saccharine for your tastes? If the good quality of time we choose to celebrate is sweetness, I want to revel in a different kind of sweet. Does eating the same old thing portend we will have the same old year? Does habit have us singing, “Apples dipped in honey on Rosh Hashanah, blah?” You don’t need food dehydrators and molecular gastronomy to come up with something better. Just follow your nose, taste buds, Jewish history and ritual. At this time of year, we dine on so much food symbolism. Two noteworthy symbols: Round challah, for the continuity of the Jewish year, with some even decorated with wings or ladders anticipating our spiritual ascent; and pomegranates, their seeds representing the commandment to be fruitful and multiply. Before we say a blessing and eat, why not first consider what we want our food our lives at this time of year, then in our to represent? search for a new combo, let’s begin with For a different new year, one filled with dates. Many already use them as an ingreas many new experiences as the seeds of dient of charoset for the Passover table. the pomegranate, a new combination is in Pairing dates with order. Unless someanother ancient food, one is planning to ice cream — it dates open a Rosh Hashaback to 400 BCE nah food truck, we Rome, around the will need to come up time of the prophet with our own. Malachi — provides New combos can a kid- and adultbe as easy as apples friendly treat to begin and honey, provid5771. ing new ways to feed So chop up a our heads at the head few dates and sprinof the year. kle them onto some To start, let’s not vanilla ice cream or stick with honey. frozen yogurt. Think According to Clauof a refreshing new dia Roden, author of year with many satThe Book of Jewish isfying acts of loving Food, “Beekeeping kindness. Serve and is not mentioned in say “L’shana tova the Bible, and it is kaTe HopkiNS/creaTive commoNS believed that every What could be sweeter this holiday than…wait umetukah,” wishing you a sweet New Year. mention of honey in for it…an egg cream? Another tradithe Pentateuch refers tional approach to a sweet new year is to date honey.” eating taiglach, literally “little dough,” “Let me take hold of its branches,” says small pieces of dough boiled in honey. a verse of the Song of Songs, which refers to What about substituting another form the tamar, the date palm. of cooked dough, one with which many Since we want to bring more Torah into Jews are even more familiar: Crispy chow mein noodles? We already eat them at Christmas; apparently even our newest Supreme Court justice, Elena Kagan does. So why not on a Jewish holiday? For dipping, use the bright red sweetand-sour sauce, of course. Let the dipping remind you to dip into your wallet; Rosh Hashanah is an auspicious time to make someone else’s New Year sweet as well. Moving beyond food, at this time of year we should be thinking about the “land of milk and honey” — that sounds a lot like a drink. What about raising a glass for a sweet and healthy year? With their myriad ruby red seeds, antioxidant-rich pomegranates have a holiday significance, reminding us of both mitzvot and fertility; all the good deeds and perhaps new babies we intend to surround ourselves with in the coming year. We can toast the year with a glass of pomegranate juice, sweetened further by serving it with a slice of orange on the rim of the glass. Pomegranates and oranges are agricultural products of modern-day Israel. At the High Holy Day season’s end they give us another reason to sing “L’shana Ha’baah, Yerushalayim,” next year in Jerusalem.
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For the sin of … scandal
eRica bRown Washington Jewish Week
We are now in the run-up to the High Holidays and the newness of the fall season. The weather will soon change and with it, we begin to reflect on the year that was and our hopes for the year ahead. Usually, we do this in the singular tense. Yet our prayers on Yom Kippur are written in the plural, “For the sin that we have sinned….” We are asked to contemplate what it means to do wrong collectively and to right those wrongs. Not long after the Madoff news broke, I had a pit in my throat about our collective sins. Bernie Madoff is one of many on a list of Jews who have committed highprofile crimes in our recent past. Others are Jack Abramoff, Yigal Amir, Baruch Goldstein, the Spinka Rebbe, those nabbed in the sting operation in New Jersey for money laundering and selling organs, the folks at the Rubashkin Agriprocessors plant, and various rabbis caught up in immoral sexual trysts. For the first time in Jewish history, a former prime minister and president of Israel who served in the same period have been indicted for crime. We have finally found something to unite Ashkenazim and Sephardim, Jews from the West with Jews from the East, the poor and the rich among us. There is no one crime that unites us, however. In this ever-growing list are crimes of money, from Ponzi-scheming to extortion, and there are crimes of passion, from sexual abuse of minors to rape. In addition to the excruciating shame this has brought on our people, it has also had a devastating impact on the reputation of the rabbinate and the trust that people have in Jewish leadership, from politicians to religious authority figures. Are all of these crimes merely isolated incidents with no relationship to each other? I think not. Jews have more affluence and influence than at any other time in our 4,000-year history. Abuses of power are highly correlated with having power. You cannot abuse what you do not have. I believe we are coming face-to-face with an enormous moral and spiritual challenge to the reputation of our people and need to take a hard look in the mirror at what we have come to tolerate and, sadly, almost expect. People try to minimize the shame of it all by saying that we are just like everyone else, and, like everyone else, we have good guys and bad guys. The bad guys just seem to get more attention. The media just love targeting Jews. Alternatively, we have defenders of the faith who point to the whistle-blowers with disgust instead of targeting their anger at the criminals themselves. Check out the Jewish blogosphere; you’ll find words like “pogrom” used to describe the incarceration of Jews for crime. And while you’re on the Internet, don’t forget to take a look at jewsinprison.org. It gives handy advice if you’re in the clink and keep kosher. When we go down the road of “normalizing” Jewish crimes or pick the path of selfdefense and paranoia, we avoid the long, hard look in the mirror that we must take right now. These are all just distractions. Let’s face it. We have all been raised to believe that being Jewish is a hallmark of goodness. Even those who poke fun at the notion of Jewish chosen-ness understand it signifies that we are not supposed to be the same as everyone else. The expectations are more demanding; the moral bar is higher. The responsibilities are greater. We let go of that reputation at our moral peril. I, for one, do not believe that being Jewish is being just like everyone else. That would minimize the role of the Torah and Jewish law in refining our characters and helping us grow into people of expansive compassion with an acute intolerance for social injustice. If we have lost some of our ethical direction, then it is time to recalibrate the moral compass and put us back on track. This is not someone else’s problem. It’s time to take ownership of Jewish crime by speaking more about ethics from our pulpits and in our classrooms and by reminding ourselves every morning that we do answer to a Higher Authority. We confess our sins in the plural precisely because we are all stakeholders in the reputation of the Jewish people. And that reputation is hurting.
Erica Brown is the author of Confronting Scandal: How to Respond When Jews Do Bad Things (Jewish Lights). She can be reached at www.leadingwithmeaning.com.

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We look forward to a year of transforming lives through the magic of friendship. Best wishes for a happy, healthy, prosperous and sweet New Year!

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Chocolate has all the right stuff to bring us Jewish New Year joy. For a Jewish connection, Rabbi Debra Prinz on her blog “Jews on the Chocolate Trail” has amply demonstrated the involvement of Jewish traders and producers in the chocolate trade. Your favorite fruit or berries dipped in melted chocolate can easily introduce a sweet new year. But if I have my choice of chocolateinfused ways to bring in Rosh Hashanah, it’s a chocolate egg cream every time. A treat with a Jewish history, many histori-

ans say the drink dates back to early 1900s Brooklyn. Louis Auster, a Jewish Brooklyn candy store owner, is said to have created the fizzy chocolate drink. To make a chocolate egg cream, traditionalists recommend using only Fox’s U-Bet, still made in Brooklyn. The ritual calls for a little milk and some chocolate syrup; add cold soda water and stir vigorously. The bubbles represent the sparkle we all need to begin a new year; their sweet effervescence can get us written onto that big menu of life. On Rosh Hashanah, sound the shofar. But in the quiet that follows, listen for the fizz.

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encountering “the place”: Meanings of a divine nickname
maRtin s. Jaffee JTNews columnist
Once, toward the end of the First World War, Prof. Doktor Hermann Cohen, the German-Jewish founder of Neo-Kantian philosophy, gave a lecture to a packed hall in his hometown of Marburg. The audience, mostly an assemblage of merchants and practical-minded exponents of Judaism as a “religion of good citizenship,” had gathered to hear his thoughts on “The Jewish Idea of God.” The great professor, nearly at the end of his long life, made no concessions to his audience. Neo-Kantian theory is not for everyone! At times many nodded off, their gratitude to Prof. Cohen for his brilliant thoughts overcome by a warm room and altogether too many demonstrations of what we can know about God “within the limits of reason alone.” (Very little, it turns out!) After the lecture, came the questions. As in none. A heavy silence descended upon the room. Finally, a wizened old gentleman dared to wonder: “Prof. Cohen! I only have one question. Is there any place in Prof. Cohen’s idea of the Jewish Idea of God for the ribboini shel oilem?” This Yiddish-inflected Hebrew phrase (“Master of the World”) is one of the most common names by which Jews, especially in prayer and times of need, traditionally call upon God for help and comfort. What the man meant was something like this: “Where in all of your highminded concepts, Herr Professor Doktor, do we encounter the God Who really matters? The God Who knows our suffering and gives the strength to endure it? Where is the God Who responds to prayer?” With the Days of Awe coming up, many of us are especially sensitive to the various dimensions of the divine reality we encounter in the season’s prayers. One of the most puzzling is also among the most common. Recall the opening lines of Kol Nidre, which convenes both the celestial and terrestrial courts for the nullification of vows on Yom Kippur Eve: With the consent of the Makom, and with the consent of the community, we declare it permissible to pray with transgressors! You wonder who this Makom is? If you consult your High Holiday machzor’s English translation, you’ll probably encounter one of the most colorless renderings of the divine Reality to ever mar a liturgical text: “The Omnipresent!” This “Omnipresent” literally sticks in my throat — it reminds me of “omnivorous”! But just try to replace it. Literally, makom means “place.” If you think it’s tough to pray to the “Omnipresent,” try praying to “the Place” sometime! Why, then, did the rabbis, who knew a thing or two about how to pray, invent this odd nickname for God? Why would anyone want to call upon God as “the Place, May He be blessed?” The answer, at least as the rabbis saw it, comes from — you guessed it! — the Torah. When Jacob fled to Haran from the anger of his brother, Esau, he spent his first night on the road just inside the border of the Land of Israel, in the place he would call Bet El. There, says the Torah, he “encountered the place” where he would spend the night (Genesis 28:12). The midrash Genesis Rabba (68:9), perplexed by this strange reference to “the place” — what place? — takes it as a proper name. That is: “he encountered God, known as ‘the Place.’” Here’s the punchline. Asking the question, “why does the Torah use ‘the Place’ as a nickname for God?” the midrash cites the reply of Rabbi Huna in the name of Rabbi Ami: “Because He fills the place of the World, but the World is not His place!” Here we see the theo-logic of calling upon God as “the Place.” God, as Creator, infuses all creation, even as no particular place in creation can confine or contain God. This is what “Omnipresent” is shooting for. But I’ll stick with “the Makom!” We can pray to “the Place” because to paraphrase the prophet, God is “closer to you than your own kidneys,” (Jeremiah 12:2) even while being infinitely beyond our grasp. So now we know what the rabbis were thinking when they called upon God as the Makom. But where did they get this notion from? In all the Hebrew literature of the Second Temple period the term never appears as a divine nickname. What gives? Did the rabbis make it up? Not at all! They got it rather from those arch-rivals of rabbinic culture, the Greekspeaking Alexandrian Jews, who were so assimilated to Greek culture they commissioned a Greek version of the Torah to replace the Hebrew. The oldest Jewish source for calling God “the Place” is in fact found in the writings of the “Hermann Cohen” of Hellenistic Judaism, the first-century philosopher Philo of Alexandria. Cohen dusted off Kant for a philosophical defense of Judaism; Philo dusted off Plato and Aristotle for the same task. In his essay “On Dreams,” Philo is perplexed by the very thing that perplexes the midrash on the verse in Genesis 28:12. Except in Philo’s Greek Bible (he couldn’t read a word of Hebrew) the word makom was rendered in Greek as topos, which simply means “place.” From it we get such English words as “topography” and “topic.” Here’s what Philo wrote: “Why is God called by the name Topos? From the fact of His surrounding the Universe and being surrounded Himself by nothing whatsoever, and from the fact of His being the refuge of all persons, and since He Himself is his own domain, containing Himself and resembling Himself alone.” Was Philo lifting an unwritten page from the rabbis’ oral Torah? Or did the rabbis tuck a few illicit copies of Philo into their togas for “privy reading?” We’ll probably never know. But, for the record, Philo lived in first century CE Egypt, while Rabbis Ami and Huna were fourth century CE Galilean sages. Do the math! I guess that it wasn’t for nothing that the sages insisted that on Yom Kippur we are permitted to pray together with the transgressors. Sometimes, those “transgressors” have some pretty good ideas!
Martin S. Jaffee currently holds the Samuel & Althea Stroum Chair in Jewish Studies at the University of Washington. His award-winning columns for JTNews have recently been published in book form as The End of Jewish Radar: Snapshots of a Post-Ethnic American Judaism by iUniverse press.

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Rosh Hashanah reminds us we have the power to change
It’s that time of year again. Backpacks and school binders tumble off the shelves at Target, crossing guards in bright orange vests patrol the road, and parents bemoan the frenzied schedule that “back to school” requires. But there’s a positive energy in the air as kids, tanned and freckled from the summer, greet each other in the school yard as they begin a new school year. The fall is a time for new beginnings and the Jewish calendar is right on track. Rosh Hashanah, which in Hebrew literally means “head of the year,” kicks off the parade of holidays with a spirit of perennial optimism. When we wish one another L’shanah tovah tikatevu v’taihatemu” (May you be inscribed and sealed for a good life), we are saying that we hope this year will be a good one all around; a year of good health and well-being in relationships, family, work and life. But if that isn’t enough, we are given another 10 days between Rosh Hashanah and Yom Kippur (called the Days of Awe or Yomim Noraim), to reflect on where we have been, where we are going, and what we want to do differently in the coming year. It’s a time of personal and spiritual introspection grounded in the idea that we have the continuing capacity, each and every year, to change the way we live.

amy HiRsHbeRg LeDeRman Special to JTNews

Judaism promotes and is based upon this powerful idea: That in each one of us, at every age and stage of life, is the capacity to change. This power of personal transformation is not beyond us but within us, and Judaism gives us guidance by which to the make it real. We encounter this wisdom in a prayer unique to Rosh Hashanah and Yom Kippur called the Unetaneh Tokef, which inscribes our fate for the coming year on Rosh Hashanah and seals it on Yom Kippur. This prayer tells us that through repentance, prayer and charity (teshuvah, tefillah and tzedakah), we can change the severity of God’s decree and alter our own fate. I ask you: If repentance, prayer and charity are strong enough to change God’s mind, then shouldn’t we consider them as worthy tools to help us change our own minds and lives in the year ahead? And if so, doesn’t it require us to take a closer look at what each word means and how together, they can help us in our own efforts to change? Repentance requires us to recognize that we have done something hurtful or wrong and to feel badly, maybe even guilty, about it. But awareness is not enough. Repentance demands we commit

to behaving differently in the future. In essence, it demands we become a “new” person the next time we are tempted to gossip, cheat on our taxes, or misrepresent the truth. Prayer means different things to different people, but many of us intuitively feel that prayer has the power to heal, comfort and even change circumstances. Whether we pray formally using the words of our liturgy or informally with words from the heart, prayer is a language and a pathway that lets us be in relationship with the Divine. Prayer also helps us focus our attention on what is most important to us at any point in our lives. A sick parent or a marriage on the rocks, the birth of a child or the purchase of a new home; all of these can elicit an urge to speak to God. Words of gratitude, requests for healing, prayers for strength or comfort: All give us an opportunity to articulate and affirm the feelings we have deep inside. But even more than this, prayer can help us change our perceptions about what is possible in life, because it enables us to be in conversation with something much greater than ourselves, a divine source in a universe where anything is possible. Tzedakah is most often translated in

English to mean charity, but in truth it is much more than that. Charity suggests benevolence and generosity and is purely a voluntary act. Tzedakah comes from the Hebrew word tzedek, which means righteousness or justice. The justice of which we speak stems from the idea that everything we have or possess comes from God who is, in a sense, the Ultimate Landlord of the earth. As tenants, we don’t really “own” anything we have; rather, we are given the gift of using it for our benefit during our lives. But this privilege comes with responsibility — we are commanded by God to care for the world and those in need. That’s why in Judaism, we don’t give to the poor because we want to. We give tzedakah because we are obligated and have to, whether we want to or not. Knowing that we can and must do the right thing requires us to admit to ourselves what we already know: That we have the power to become the person we want to be. No one ever said change is easy — it isn’t! But knowing that there is a time each year to think about the changes we want to make and to commit to making them is the first step. Repentance, prayer and charity are part of our tradition that can help us in the process.

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Keeping kosher — but just on holidays
sue fisHkoff JTa World News Service
SAN FRANCISCO (JTA) — When I’m invited to a Shabbat or holiday meal in a Jewish home, I always bring kosher wine. Not just that, I try to make it Israeli. It’s not because I keep kosher. And it’s not because the people I’m visiting necessarily keep kosher either. So if wine by any other name smells as sweet, why bother? I know I’m not alone — plenty of Jews who ordinarily ignore the laws of kashrut buy kosher wine for Shabbat, stock their pantries with kosher-for-Passover food every spring and pay extra for kosher catering at their simchas. Hypocritical? Yes, if you believe that procuring and ingesting kosher food has merit only within the context of a fully observant lifestyle. But that construct holds sway today mainly at the far ends of the observance spectrum, among those fervent Orthodox who don’t tolerate any deviation from kashrut and the few remaining classical Reform Jews who are hostile to Jewish rituals in general, including kashrut. Increasing numbers of American Jews, however, do not consider the kosher diet a divine commandment but an expression of Jewish identity, a mark of membership in the tribe. As such, it is a moving target. Putting kosher food on the table does not signal one’s denominational affiliation or level of observance so much as the strength of one’s connection to Jewish history, Jewish community, and even the land of Israel. It’s a different, very modern, and specifically Western way of looking at Jewish dietary practice. Let’s look at the numbers. According to the Mintel International Group, a market research firm that releases periodic reports on the kosher industry, more than 40 percent of the food sold in American supermarkets is kosher-certified. The group’s January 2009 report claimed that $195 billion of the previous year’s $400 billion in food sales came from kosher products, an astounding figure given that Jews make up less than 3 percent of the population and most don’t even keep kosher. Sure, most of that kosher-certified food represents mainstream products such as Heinz ketchup and Tropicana orange juice that consumers buy without regard to its kosher status. More telling is the same report’s figure of $12.5 billion in sales within the dedicated kosher market, meaning products purchased because of the kosher label. Who’s buying this food? Many are non-Jews who believe that kosher food, especially kosher meat and poultry, is safer, healthier and of higher quality than its non-kosher counterpart. Others are nonJews whose moral or religious beliefs are satisfied by kosher certification: Muslims who buy kosher meat when halal is unavailable and vegetarians who seek a “D” symbol indicating a meatless product fall into this category. They might be lactose-intolerant, assured by a parve label that a product contains no dairy. The reasons are myriad. But many of the people who buy kosher food on purpose are Jewish but nonobservant. Some of them buy kosher products for the same reason as non-Jews; they believe it’s safer or of higher quality. Many more, however, do it for reasons of community, tradition and Jewish identity. This is particularly true on the Jewish holidays, which have become times for nonobservant Jews to connect with their history by setting Jewish food on the table. Many Jews who don’t keep kosher the rest of the year buy kosher wine and matzoh for Passover, sometimes out of respect for parents or grandparents, sometimes because it makes them feel more Jewish, and sometimes because of an inchoate feeling that it would be wrong to do otherwise. For its January 2009 report, Mintel surveyed 2,500 adults about their foodbuying habits. Thirteen percent, or 335 respondents, said they regularly buy kosher food. Of the 86 percent who said they were not observant Jews, 25 percent said they buy kosher food out of respect for their own or their partner’s family traditions. Researchers interpreted that to mean they are Jewish, simply not kosher observant. And more than half said they buy kosher products “occasionally,” which the researchers chalked up to Passover, Rosh Hashanah and impending visits by the in-laws. Food manufacturers are well aware of this holiday shopping phenomenon. Manufacturers of so-called traditional kosher foods such as matzoh and gefilte fish typically do 40 percent of their business strictly at Passover. Spokesmen for the Manischewitz Company put that figure at 50 percent. When I was researching my book about kashrut and the kosher food industry, “Kosher Nation: Why More and More of America’s Food Answers to a Higher Authority,” I spoke to many self-described nonobservant or partially observant Jews who bring out the kosher food on sacred occasions. One women in Glenview, Ill., told me she keeps a “kosher-style” home, meaning she does not bring in pork or shellfish, but she will buy packaged food products without kosher symbols. She keeps “kosher by ingredient,” reading the labels to make sure a product contains no lard or other clearly non-kosher ingredients. But when her children were growing up, she said she made the family home kosher for Passover every spring. They’d put all the bread, pasta, cereals and other non-Passover foods in a pantry, which she would lock for the duration of the holiday. The kids would draw skulls and crossbones on the door to indicate it was off-limits for the next eight days. She also bought kosher-for-Passover food items, even though those same foods without kosher symbols were good enough the rest of the year. “Partly it was how I was raised,” she told me. “Partly it’s a way to identify as Jewish. And partly it’s to honor my forefathers and foremothers.” So why do I seek out kosher Israeli wine for Shabbat and Jewish holidays? Probably because I miss Israel, where I lived for many years as a kibbutz volunteer and newspaper reporter. Marxist philosopher Walter Benjamin explains this as the (illusory) power of the artifact to collapse the distance between producer and consumer. When I hold a bottle of Yarden Cabernet, I feel a physical connection to the soil, the grapes and the workers who produced it. And when I pour it into my cup and make the kiddush, I feel connected to the generations of Jews who have broken bread together over the years and are doing so today no matter where they live. Illusory? Not to the soul. Names do matter, no matter how sweet the drink.

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In Israel, how to not take the High Holidays for granted
JuDy LasH baLint Special to JTNews
One of the great things about living in Israel is how easy it is to really “feel” any upcoming holiday. Just take a walk through the shouk and the stacks of honey jars, piles of just-ripe pomegranates, and barrels of shiny Golan apples that all make it easy to anticipate the High Holy Days. Radio and TV ads are full of New Year wishes and mailboxes full of heart-wrenching holiday appeals. But paradoxically, that can all be a downside, too, because it’s just too darn easy to take it all for granted. In the old country, where you had to finagle time off from classes or work and explain the intricacies of why you were living in a booth for eight days in the chilly autumn rain, getting ready for the High Holidays was a more deliberate and serious endeavor. Here in Israel, it’s too easy when it’s just a matter of anticipating a week off work and deciding which trips to take during chol hamoed — the intermediate days.
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That’s why events like the Festival HaPiyut are just the right antidote. It’s hard to explain exactly what piyutim are. Essentially, they’re the poetry that adorns various prayers throughout the year. The pre-High Holy Day piyutim are the verses Jews recite at this time of year to butter up God. They’ve evolved over the centuries and are generally sung as a community, not by the individual, and for some reason Sephardim definitely have a more developed sense of using piyutim than Ashkenazim. Piyutim are experiencing a revival here in Israel with young paytanim (singers of piyutim) commanding large audiences; a Web site, www.piyut.org.il, is devoted to the genre as well as a wealth of scholarly research and concert halls filled with devotees. In the delightful walled courtyard of Beit Avichai on King George Street, sev-

eral hundred mostly religious people gathered for the opening of last year’s festival. The event was billed as encompassing three generations of paytanim from Nachlaot, the old Jerusalem neighborhood not more than seven minutes’ walk away. Indeed, the all-male performers ranged in age from 10 to 80, each one chanting one of the soulful but lively piyutim to the accompaniment of an outstanding group of musicians. Many of the piyutim are from the 19th and early 20th century — mostly originating in Tunis or Egypt. The music was amazingly complex, with changing rhythms and the odd beats of darbuka drums, the oud, and violins all playing major roles. The two-hour concert drew to a close after two veteran paytanim were honored. One, Rabbi David Raichi, who immigrated from Tunis in 1956, was a long-time piyut

practitioner at the renowned Ades synagogue in nearby Nachlaot. As Rav Raichi drew out his final notes, I couldn’t help thinking of Rev. Samuel Benaroya, the late hazzan of Sephardic Bikur Holim in Seattle, who was a worldrenowned expert in every kind of Sephardic makam, and whose personality and ability to pass on those traditions is legendary. His special knowledge of the Ottoman-style maftirim would have been a worthy addition to the evening. Walking home with the melodies and the poetry of the piyutim still in my head, I realized that the journey toward the High Holy Days will no longer be so easy to take for granted.
Former Seattle resident Judy Lash Balint is a Jerusalem-based travel writer and author. She blogs at jerusalemdiaries.blogspot.com.

Stern’s judgment, “with the poetic force of a two-by-four”? But still, does God really work that way? Does the God of Judaism write reallife obituaries in advance, not just fiction, journalism, or whatever? No, says Rabbi Delphine Horveilleur of Paris, the very idea is unpalatable. The poem’s theology is “infantilizing.” But it is a poem, with all the complexities of Shakespeare, Keats, or Cummings, and requiring all the interpretation they do. It may not even be about God at all, so much as it is about us! Perhaps the poem’s real climactic claim is that even though “our origin is dust and our end is dust,” we yet carry God’s name in our very being — ”We are part of something everlasting,” says Rabbi Sandy Eisenberg Sasso. Both the poem’s authorship and its message matter profoundly. Which Jewish type we emphasize, Amnon the martyr or Yannai the poet, will determine what Judaism we hand on to the next generation. The dizzying panoply of commentaries gathered here ask and answer the core religious questions of our time: Who is God? What is fate? How do humans matter? What spiritual truths can carry us forward when mortality’s harsh reality becomes finally unavoidable?
Rabbi Lawrence A. Hoffman, Ph.D., the Barbara and Stephen Friedman Professor of Liturgy, Worship and Ritual at Hebrew Union College– Jewish Institute of Religion, is editor of the My People’s Prayer Book: Traditional Prayers, Modern Commentaries series, winner of the National Jewish Book Award, and the major new series Prayers of Awe, which explores the High Holy Day liturgy. He is author of many works that enrich Jewish life today.

As the Shofar marks the end of one year and beginning of the next, we celebrate your commitment to our extended Family here at home that will resonate for generations to come.
Wishing you and yours a most happy and healthy New Year.
– The Board & Staff of Jewish Family Service

www
www.jtnews.net

(206) 461-3240 • www.jfsseattle.org

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Year Greeting ew s N 5771 2010
shana tova Jtnews . www.Jtnews.net .

friday, septemBer 3, 2010

Shalom and happy new Year

Laurie Boguch Sharon Boguch Janet Boguch Kelby Fletcher and Kalen

happy & healthy new Year Karen, Duncan & Ezra Albert m.& Toby Franco & Conrad Franco

Esther & Al Lott Jeff Lott Susan & Robert Solomon Bryan & Celina Solomon

Shalom and a happy new Year! Sara Bernson

A Good and Sweet Year! Susan & Loki

happy new Year! marge Kadaner & Family

A Good & Sweet Year Stacy Schill Ryan & maddy Kubasta

ThE RETTmAnS Debra & Peter Rachel & Zelle Paula Rettman

The Volchok Families

A Good & Sweet Year! from the staff of

JT
news

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This is my God
Rabbi aDin steinsaLtz Special to JTNews
I cannot say that I have ever rejected God. There were some years in which I was not interested, and that, perhaps, is the greatest rejection of all (much more than hostility or lack of faith). But then the world seemed too small, too confined, far too senseless without Him: To me, He is the all-embracing, all-encompassing being, the great Mystery, the transcending reality that is above, beyond and behind all that exists. It is also true that God plays hide-andseek with us; He hides and I must seek Him so I can cry triumphantly: “I’ve found Him!” This rediscovery happens throughout a lifetime. There are always periods with a feeling of distance, almost of alienation — even if one observes the formalities of ritual and formal prayer; yet these times are followed by a renewed finding, a new love. How can one characterize God? Whatever we say is going to be both right and wrong. All the good, beautiful and sweet things in this world are actually His attributes and every day — nay, every moment — we see Him differently. What is the color of a bubble of water? That depends upon the angle from which I look at it; and when I gaze at it long enough, I shall see in it all the colors and hues: Great, Mighty, Compassionate, Gracious, Awesome, Ununderstandable — but forever extremely close to me. It seems to me that every human being, not just religious (or exceptionally holy) people, experiences such moments of grace — these are moments when one feels the great Presence, how God is close, nearby. This feeling is actually a lot more frequent than people think, but we cannot always identify it. Some people get this sense from seeing or feeling any kind of sublimity. Others may just suddenly experience, without any prior preparation or knowledge, the bliss and security of this closeness. God is not just the originator of the universe — an entity that gave the universe an initial momentum and then left it. I believe that creation is an ongoing process; the world is being created anew each and every day, each and every instant. The world’s existence is the result of God’s constant presence within it, and there is no life and no reality without that constant Presence — at any given moment in time, in every single particle of matter. I also believe that God supervises the smallest details and every single individual: His Providence and interest are not confined to human beings but include every created thing. And just as He is the ruler of the great galaxies, just as He is in charge of the great eras, so too is He present to oversee every movement every human being makes, and also every flying bird, every fish in the water, every skipping grasshopper, every leaf drifting in the wind, every wisp of smoke coming out of a chimney — God watches over all these things and cares about them. Thus, God has a plan for each and every human being and every single creature. But I cannot know what His plan is for me. Every now and then I ask Him (and sometimes receive an answer, either directly or indirectly): What am I supposed to do now according to the plan? Have I done what You wanted me to do, or have I erred and misunderstood You? At the same time, no matter whether we acknowledge it or not, each of us has a personal relationship with God. My relationship is always personal and private; precisely because He is so infinite and unlimited, He relates personally and specifically to me. It always is a one-to-one relationship, when I am by myself as well as when I am in a crowd; somehow we are always alone together. That is why prayer, no matter the form, is so important. Prayer is always a conversation with God. It is the way we relate feelings, fears or aspirations, or make requests. There is also prayer for one’s community, for one’s own nation, or for

erik TiScH

Rabbi adin steinsaltz

the world as a whole. Prayer can also be a different sort of conversation: An urge to say thank you, to say, “How good it is that
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The Consulate General of Israel to the Pacific Northwest wishes you and your family Shana Tova and Happy Holidays.

456 Montgomery St. #2100, San Francisco CA

www.israeliconsulate.org

415-844-7500

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to all our family & friends! Bruce Caplan Parking

L’Shana Tova

L’Shanah Tova U’metuka
A sweet & healthy year to all. B’shalom.

Bruce & Esther Brianna, Carl, Alexander & Matthew Rachel & Bill

The Bayley Family
Happy New year
to all our frieNds aNd relatives

A Good and Sweet Year! from the Benardouts Bob & Sue Jessie, Mandy & Melissa
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A Good & Sweet Year!

Joel Erlitz & Andrea Selig

rita roseN Judy aNd KriJN de JoNge sasKia aNd aNNeKe staN aNd MicHele roseN leslie aNd JacK MiMi aNd NatHaN goldberg sadie aNd Matilda

A Good And Sweet YeAr!
From our house to your house, to our family and friends

Bob & Becky Minsky Kevin Minsky & Natasha Sacouman Caryn & Gary Weiss Abbi Evanna & Adina Natali Wendi Neuman Alexandra Rachel & Daniela Talya

Happy and healthy New Year to all

A Good & Sweet Year!

L’Shana Tova A Peaceful and Happy New Year

Irene Arron and Family

Joel, Maureen & Joe Benoliel

Frances Keller Jim & Leatrice Keller Felice Keller & Coleman Becker Ilaine, Scott, Keller & Molly Slotnick Stuart & Barbara Sulman Scott & Carin Jacobson Ryan Nathan & Luke Howard Scott Sulman Nick & Michele Keller Caitlin, Michael & Courtney

L’Shana Tova! New Year’s GreetiNGs
from

a year of health & happiness to all

the Loebs
Nolan, Patricia, Adam, Gina & Jonathan NewmAN
frankie & Dick Joellen, Don, DaviD & aDam Dianne, Steve, katy & Becky
Joann Goldman Dan, Cheryl, Candace & David Becker arthur, susie, Brandon & Mackenzie Goldman

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The second day of Rosh Hashanah: To be (in shul) or not to be?
suzanne kuRtz JTa World News Service
WASHINGTON (JTA) — Steven Levine is matter-of-fact about his family’s upcoming plans for Rosh Hashanah. At the dinner table with his wife, Leslie, everyone will share resolutions, round-robin style. He will take the day off from his job at the U.S. Olympic Committee and his three children won’t go to school order to attend synagogue. But only on the first day — it is no twoday holiday for this family. “It’s all cost-benefit analysis,” says Levine, 45, a risk-management director from suburban Denver. The local public school is still open on the Jewish New Year and vacation time is tight at work. “With other obligations and commitments,” he says, “we do the best we can.” “I suppose there’s a bit of a feeling of guilt for not doing more, but I’ve rationalized it that the second day is not significant.” During her time as a congregational Reform rabbi, C. Michelle Greenberg had a different experience: She was not expected to lead synagogue services — if the synagogue even had services — on the second day of Rosh Hashanah. Greenberg, 37, an educator now living in the San Francisco Bay area, says the second day often would become a chance for her “to celebrate as a participant” at another synagogue. With its seemingly red-headed stepchild status outside the more traditional segments of the Jewish community, what is the significance of the second day of Rosh Hashanah, anyway? When the ancient Israelites started celebrating the “head of the year” 2,000 years ago it was, in fact, a one-day holiday. But with no convenient wall calendar to indicate the actual day to celebrate, they relied on trustworthy witnesses to report to the sages at the Sanhedrin, or Supreme Court, a new moon sighting. Shortly thereafter a series of smoke signals would alert the scattered communities it was time to start the holiday. The ineffectiveness of this communication system was not lost on the sages. They declared Rosh Hashanah a two-day holiday, or a “yoma arichta,” one long day of 48 hours, to ensure that Jews everywhere celebrated at approximately the same time. Yet as Mark Leuchter, director of Jewish Studies at Temple University, points out, despite “its root traditions, Rosh Hashanah has changed dramatically in 2,000 years,” and “we don’t do it the way our ancient forefathers did it.” Nor is there any need for smoke signals today. The only original practice that has been retained is the observing of the holiday for 48 hours, Leuchter says. “Now we do it not because we have to but because we used to,” he says. “It ties us back to a hallowed antiquity.” Menachem Schmidt, a ChabadLubavitch rabbi in Philadelphia, says beyond the historic reasons for observing two days, “There is also a spiritual reason for needing 48 hours for the holiday.” Rosh Hashanah is a time when every individual affirms his own relationship with God, and “the second day is an equal part of that process,” Schmidt says. There is a new light in the world, he says, “and it takes two days to accomplish that.” With the drop-off rate in synagogue attendance from the first to the second day at approximately 75 percent, Rabbi Isaac Jeret of Congregation Ner Tamid in Los Angeles says that, “As a rabbi, what to do on the second day of Rosh Hashanah is a fascinating question, and I look at it as very important to have different offerings”
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Camp Solomon Schechter
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be applied toward membership dues before Dec. 31, 2010. Complimentary tickets provided to out-of-town visitors who provide documentation of current membership at another Reform con-

gregation. Full-time students age 18 or older, and active-duty military personnel will receive complimentary tickets. Please note: Advance reservations required, even for complimentary tickets.

leavenWoRTH/WenaTCHee The Jewish Community of Wenatchee Contact Alex and Amanda at 509-548-3466 for information and services location. Services led by Rabbi Charna Klein. Rosh Hashanah eve: 7:30 p.m. Rosh Hashanah day: 10:30 a.m., followed

by Tashlich at the Wenatchee River. Kol Nidre: 7:30 p.m. Yom Kippur Day: 10 a.m. Afternoon service: 3–5 p.m. Evening service: 6 p.m., followed by Break-Fast meal.

May all people enjoy expressing gratitude in G-d and Torah.

a good & sweet year! Joe & rosalie Kosher Cary & Cathy Kosher Lance & Logan Lonnie & Michele Kosher Zak & sabrina

hbve hnwl

The AlMoslino’s
Minnette, Michelle & Marissa Michael, laurie & Daniel David, Julia, Avichai, Rafael & Yaakov stephen, suzanne, Benjamin & Allison Deselms

Ruth PeizeR & Family

L'Shana Tova
Helen & Manny Lott Sandra, Gerald, Joel, Leslie, Torry & Kaya M. Ostroff Sharon & Martin Lott Jordan & Andrea Lott Jeremy, Elicia, Jossalyn & Micah Lott Tami, Ed, Yoni, Emma, Tova & Zachary Gelb

L’Shana Tova!
Wishing the entire community a very healthy and happy new Year!

L’Shana Tova Health, Happiness & Peace to all our friends & family

The Eastern Family
Sam & Sharon Richard, Stacey, Joshua, Emily & Zachary David, Deena, Max & Isabelle

CarL and Joann BianCo and FamiLY

A Good & Sweet Year

Happy New Year!
Robin, Stephen and Sara Boehler Lindsay, Barry and Elle O’Neil Emily and Elan Shapiro

the voice of jewish washington

eric nusbaum
Best Wishes to family & friends & good health for the New Year!
Magda Schaloum Henry Schaloum & Family Lucia DeFunis & Family Jack Schaloum & Michael William Wiese & Family Dallas Dockter & Family

Wishing all good health and peace

L ’ S h a n a T ov a
ruTh LevinSon david and vicki LevinSon

jane, Linda, aLan, jacob and Sarah freyd

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the first day and the second day. On the first day, when he expects some 2,000 attendees — many not even belonging to the Conservative synagogue — the service has musical accompaniment and Jeret gives a longer sermon. On the second day, “it is shul-goers day,” he says, and the service reflects that. “There’s no choir and no piano,” he says. “We take out the Torah and study text as a community. It’s a much more intimate service.” Rabbi Charles Arian of the Conservative Beth Jacob Synagogue in Norwich, Conn., says he makes no secret of the fact that he would get rid of the second day on the Jewish festival holidays of Sukkot, Shemini Atzeret, Passover and Shavuot, which are tacked on to remind Diaspora Jews they are not observing the holidays in the land of Israel.

But Rosh Hashanah, he says, “It really is different.” One reason, Arian explains, is that it is the only Jewish holiday that is also a Rosh Chodesh, or a new month. But, he adds, a “complete repeat of what you did [the day] before” is not necessary. He says wearing new clothes or eating a new fruit (like a pomegranate or an apple) also makes the second day of Rosh Hashanah different and meaningful. For Ephraim Wernick, 33, heading to Dallas to spend both days of Rosh Hashanah with his family may not be different from years past, but it will be meaningful. “Rosh Hashanah is a cleansing of the soul,” Wernick says. “I try to use the time for spiritual growth, reflecting on the year, righting the wrongs.” And two days, he adds wryly, is just a start, adding that “I need as much time as God will give me.”

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You are there.” We pray to God; in some ways, He answers us with decisions about our fates. Every person’s private reckoning, either for the good or for the bad, is far too complex, and no one is able to appraise oneself properly, let alone appraise others. Every year, there is a time of Judgment (on Rosh Hashanah and Yom Kippur, and also later) in which one’s fate for the coming year is generally determined. But these judgments are not absolutely decisive. Judgment and verdict are according to man’s state at that particular moment in time. When one makes a dramatic change in life, either for better or for worse, one’s verdict changes accordingly. The “book” in which God “writes and seals” judgments is, in a way, like word processing on a computer: on any day, at any time, it is possible to change, delete and rewrite.

More than that, we can appeal. Human beings have the right (perhaps also the duty) to converse with God, to ask things from Him and also to complain to Him, to claim: “You’re not right.” It is the same right that a child has to cry and to say, “Why do other kids get more?” A human being is entitled to complain. God wants us to be honest with Him. But still and all, He cannot be judged.
Rabbi Adin Steinsaltz, internationally regarded as one of the leading scholars and rabbis of our time, has made it his life’s mission to translate the Talmud into modern languages to return to Jews the ancient wisdom and knowledge that is their rightful inheritance. On Nov. 7, he will complete his 45-volume original translation and commentary on the Talmud, and Jews around the globe will celebrate his accomplishment with the first worldwide, trans-denominational and non-denominational event devoted to Jewish learning.

uc,f, vcuy vbak
L’Shana Tova Tikatevu
May you be inscribed for a good year!
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L’Shana Tova
Doug & Marcia V. Wiviott David & Christin Wiviott Stephanie, Tony & Tori Harris

L’Shana Tova
RichaRd and Joan LeshgoLd Beth nesis sammy and nicky gaRy and wendy LeshgoLd danieLLe, nicoLe and BenJamin BRuce and saRa Lipian

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L’Shana Tova

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A Good & Sweet Year!
In loving memory of Rose Zimmer.

Happy New Year!

Aaron & Edith DICHTER Stephen, Gina, Marisa & Lauren DICHTER Robin, Max & Denielle Morgan ZAMbRowSky

Karen Zimmer Irving Zimmer Kathy Cafarelli & Family

Best Wishes for the NeW Year!
Dave MiNtz DaN & elaiNe MiNtz tessa & JacoB roB & Patti MiNtz haileY & rYaN

Bob & Becky Zimmerman Michael, Beth, Bauer & Grant Zimmerman Esther, Rabbi Yossi, Yehuda, Yonah Mordechai, Raziel Yitzchak & Moshe David Malka Sharon Zimmerman & David Tutton Susan Zimmerman & Josh Stewart

L’Shana Tova

a good, sweet and healthy year!

Pam, Andy, Ian and Geoff Lloyd

GiNa & Paul BeNezra BeNJaMiN

A Good & Sweet Year!
Marcia & Joey MAYo David MAYo Michael, Julie, Tatum & Joey Parker MAYo Mark, Mitzi, Grace & Perry ADler Michael, Stacy, Jamey & Gabriel Vinnick

 hana ova   WiShing You a happY & heaLThY neW Year 5771       Natalie & Bob Malin  Lori Goldfarb & daughter Samantha Rogel  Keith, Linda, Alec & Kylie Goldfarb  Melissa, Todd & Brandon Reninger  Kevin Malin 

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Gerry and Sandra Ostroff Joel, Leslie, Torry & Kaya Ostroff Tami, Ed, Yoni, Emma, Tova & Zachary Gelb 

L’Shanah Tova
Raymond & Jeannette Galante Stanley & Valerie Piha Jessica, Vincent & Blaire Averill Marvin & Ray Charlie, Cindy & Rylan

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Seeking forgiveness on Selichot
eDmon J. RoDman JTa World News Service
LOS ANGELES (JTA) — What can Tiger and Toyoda teach us about teshuvah? With Selichot, a service of repentancecentered prayers said in preparation for the High Holidays, coming on the night of Sept. 4, is there anything we can learn about saying “I’m sorry” from public figures? The airwaves have been full of apologies this year. But unlike soon-to-be former BP Chairman Tony Hayward or South Carolina Gov. Mark Sanford, we usually don’t say “selach li,” “forgive me,” on TV in front of a world audience. The community that does hear our Ashamnus is more immediate, even intimate, as we often rise to say these words of confession among family and friends, even the people we may have wronged. Why compare ourselves to public persons? After all, we didn’t wreck the Gulf, create poorly engineered automobiles, or destroy our relationships by seeking additional sexual partners. At least mostly. Most of us discover that even though the wrongs we commit never come with front-page headlines, in our mind’s eye they can read just as large. So what can we learn from these staged and scripted, spin-doctored apologies? That for shul on Yom Kippur we should toss the traditional white and instead don apologetic blue? Or perhaps learn to pull an easily readable “I’m sorry” face? Behind all the staging and showmanship, there still seems to me a kernel of kavana, of right intention, in these apologies. Some attempts, like Sanford’s, often fall short, seemingly compiling a public “al chet” of how not to say you’re sorry. But we can find insight in the attempts and learn from their mistakes. “I have been unfaithful to my wife,” Sanford declared before delving into the detailed how and why of his indiscretions. In contrast to this public confession, Selichot prayers are not much interested in specifics; in fact they are TMI sensitive. Standing in synagogue, thankfully, we are not asked to offer up personal details. Since Judaism has no word for “sin,” the declarations in Ashamnu recited late on a Selichot night, in comparison to the governor’s specifics, ask us to acknowledge collectively where we have missed the mark. We say instead, “We have been perverse. We have been wicked.... We have used sex exploitatively.” Furthermore, in his book Living Judaism, Rabbi Wayne Dosick relates that according to the Talmud, “God forgives transgressions committed against him, but offenses against another human being must first be forgiven by the injured party.” We don’t know what Sanford said to his family before going on the air. Perhaps he sought forgiveness from his wife and family. Regardless, I know that when I screw up, independent of TV coverage, I have real work to do. Tiger Woods’ admission of a life of philandering and deception, even if you think golf is a total snooze, probably stirred you awake this year. “I know I have bitterly disappointed all of you,” he said in a televised apology. “For all that I have done, I am sorry,”

with help from the pros
he said in an attempt of teshuvah, which literally means “return,” and in Judaism describes the concept of repentance. Further into the apology, Woods even sounded Ashamnu-esque: “I was unfaithful. I never thought about who I was hurting. I felt I was entitled. I was wrong. I was foolish. I brought this down on myself.” Liturgically, what I found lacking was the key summation of humility that is said following Ashamnu: “We have abandoned excellent commandments and judgments, and it has not turned out well with us.” For its apology, British Petroleum chose a 60-second commercial to say sorry for environmentally ravaging the Gulf of Mexico. What was it about Hayward’s voice that didn’t sound apologetic? I don’t think it was just his accent or stiff demeanor. On Selichot, which means forgiveness, when we rise to say “Shema Kolenu,” “hear our cry,” the tenor of our voice or even our fumbling with the words is not supposed
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Wishing you a Happy, Healthy New Year

Come welcome in us… join a New Year as we
Services led by Rabbi Zari Weiss, the KHN Ensemble and many talented volunteers High Holy Day Services held at Seattle First Presbyterian Church
1013 - 8th Ave., Seattle 98104 (8th and Madison) 9/8 Erev Rosh Hashanah 7:30pm Service 9/9 Rosh Hashanah 9:30am Children’s Service 10:30am Main Service followed by Tashlich and Picnic, Madrona Park Picnic Shelter 9/17 Kol Nidre 7:30pm Service 9/18 Yom Kippur 9:30am Children’s Service 10:30am Main Service 2pm Study Sessions 4pm Afternoon, Yizkor and Neilah

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L’Shana Tova!

L’Shanah Tova
Richard, Tricia Jonah, David and Gabe

New Year’s Greetings
to all our friends and business associates!

Ina WILLner andreW & nancy WILLner Laura juLIa, chrIS & eveLyn STuarT & SonIa WILLner racheL, DeirDre & Martin danIeL & Shauna WILLner Jeffrey & BraDLey PaTrIcIa WILLner MarTIn & neIL MarTIn richeLLe & aLLison

Fruchter

Happy New Year!
Gloria Steinberg

Hasson, LaibLe & Co. P.s. 206-328-2871

Health & Happiness in the New Year

L’Shana Tova

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A Good & Sweet Year!

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A Good & Sweet Year! Scott, Karen & Matan Michelson

Dick & Marilyn Brody
May the New Year Bring You Peace, Health & Happiness

New Year Greetings to the community from
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A HAppy New yeAr
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Carl & Marion Kitz and Leah Opher & Rebecca Mizrahi Marvin & Michele Stern Rafi & Shira

Happy New Year
Dr. Martin L. Greene and Toby Saks

Michael, Evelyn & Aviad Benzikry Tamar Benzikry Stern & Ronnie Stern

L’Shana Tova
To our dear friends & family

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let’s recognize the sacred power of this time –
Rabbi cHaRLes kRoLoff JTa World News Service
Westfield, N.J. (JTA) — The High Holidays bring with them a creative tension: Respect for tradition alongside a call for change, a time when we are aware of both our blessings and our responsibilities. We hear this piercing call at the center of our High Holiday liturgy: “Let us proclaim the sacred power of this day,” we pray during Un’taneh Tokef. “It is awesome and full of dread.” It’s not enough simply to enjoy our blessings; we must recognize the responsibility they bring. It’s not enough to simply hope for the best; we must connect with that sacred power. We must work to achieve what we pray for — our communities, our country, our Jewish homeland, and ourselves. In these holy days, the Jewish State stands at a turning point, as Israelis and Palestinians stand poised to engage in direct negotiations. Their aim is to achieve the one solution upon which all sides have long agreed: two states, living in peace and security. Notably, fully three-quarters of American Jews back a two-state solution. Today, as we open our prayer books and gather as family at our holiday meals, the time has

for
to this conflict, engaging with Israelis and Palestinians as they find their way to a settlement — one that will bring security to Israel, hope for a better future to Palestinians and peace to the region. It’s not enough merely to seek atonement. We’re expected to do the difficult work of examining our behavior and effecting real change. This will require tough choices and the full engagement of Israel’s supporters, but surely a resolution of this horrendous conflict is worth that effort. Israel’s agreements with Egypt and Jordan stand as proof that after difficult negotiations, peace can withstand the tests of time and circumstance. In the years to come, let it not be said that we stood on the sidelines in the face of great opportunity. Instead, let it be said that we recognized the “sacred power of this time” and seized this moment to support those who aggressively pursue the cause of peace.
Rabbi Charles A. Kroloff, a member of the J Street Rabbinic Cabinet, is past president of the Central Conference of American Rabbis, and rabbi emeritus of Temple Emanu-El of Westfield, N.J.

come for that majority to move beyond hoping for the best. The time has come to work for a real constituency for peace. Our role is unique. American commitment is crucial to the success of the talks. Israelis and Palestinians will be asked to make painful compromises and to deal with the results of decades of hostilities. The Obama Administration has acknowledged that its peace initiative won’t advance if there’s no momentum in support from American citizens. It’s time to make our voices heard. It’s time to tell the Obama administration and Congress that we know a two-state agreement is in the best interests of Israel, the Palestinians and American security needs. We must assure our elected officials that they’ll have a reliable base of support when they take bold steps to further negotiations — that, in fact, there is no more pro-Israel position than working to achieve a twostate peace settlement. It’s time, in no small part, because time is not on Israel’s side. At some point, circumstances may turn against Israel so negatively that we may look back on this moment as a tragically missed opportunity. Demographic trends

and increasing extremism on both sides pose a real threat to the Jewish democracy. The sheer relentlessness of loss and fear lead many to abandon hope. Ultimately, those who lose hope will also lose their willingness to compromise. We have a narrow window of opportunity. If we’re still talking about the first phase of direct negotiations next Rosh Hashanah, it will mean we’ve failed to grapple with the singlemost pressing issue on the Jewish people’s agenda. My commitment to Israel’s security and prosperity is unswerving. My admiration for its achievements is unbounded. At the same time, I owe it to Israel to express myself as honestly as possible. Torah teaches us that real friends — or, in fact, loving family — offer the truth, with the caution, care and respect that family deserves. Rather than retreat from discussing the difficult issues of peace, we must call upon our best traditions as a people always ready to debate. We are, at our core, Godwrestlers, who seek truth together even when we don’t agree. Any final agreements will, of course, be in the hands of Israelis and Palestinians, but we American Jews must also bring our best minds

This High Holy Day season, stand up for Israel.

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shana tova

Figs
eiLeen goLtz Special to JTNews
There is no better fruit to use to celebrate the High Holidays than the fig. This exotic, tender, purplish green fruit, a fixture in ancient manuscripts, is now in season and ready to be plucked from your produce sections and celebrated with a festival of fig dishes. The best way to tell if the fig you’re buying is ripe and ready to eat is to feel it. Don’t squeeze too hard but it should give just a little to the touch, sort of like a peach when it’s ripe, but not too soft or mushy. A fig tastes equally delicious fresh or cooked in a dish. It also works equally well in sweet or savory dishes. Figs are like a vitamin pill and health food all wrapped up in one delicious fruity package. Figs are also full of antioxidants and contain more fiber, potassium, calcium and iron than most other fruits. Be warned, however: Fresh figs are extremely perishable and bruise easily. They must be kept refrigerated and eaten very quickly after they are picked or purchased, as they tend to spoil quickly at room temperature. There are quite a few types of figs available, but the most common ones found in the U.S. are the Calimyrna, Mission and Kadota and can range in color from yellow to brown to red to purple. Prime fig season is late August through September, so now is the time to try these fig recipes and add a little something special to your holiday table. You can, of course, get dried figs yearround.

Jtnews . www.Jtnews.net .

friday, septemBer 3, 2010

for the holidays
HONEY WALNUT FIG TART (dairy)
2/3 cup flour 2/3 cup finely chopped walnuts 3 Tbs. cold butter or margarine 2 Tbs. sugar 1 egg yolk, beaten 1/2 to 1 tsp. ice water

Caramel Fig Sauce
2 Tbs. butter 1/2 cup brown sugar 1/4 cup white wine 4 fresh figs, stems removed and chopped or 8 dried California figs chopped 1/4 cup whipping cream 1/8 tsp. cinnamon

Honey Cream
1 package (8 oz.) cream cheese, softened 2 Tbs. honey 1/8 tsp. cinnamon 8 dried California figs or 4 fresh figs, stems removed and sliced or quartered

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Mix flour, walnuts, butter and sugar together with pastry blender or fork until it resembles coarse crumbs. Beat egg yolk and water together; stir into flour mixture and knead for about 15 seconds on a lightly floured board. Roll out and with a 2-inch round cookie cutter, cut into 16 discs. Run finger around edges to form a shallow rim. Transfer to lightly greased baking sheet and chill for 1 hour. Preheat oven to 350º. Bake for 15 minutes, then cool. For sauce, melt butter with sugar and cook for 2 minutes in small saucepan. Stir in wine and figs; cook 2 minutes more.

W FoRgIveness Page 23B

Challah & the peace process
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to matter. So forgetting about his tone, what I found missing from Hayward’s words was a sentiment akin to the prayer’s directedness, in which we ask God to “help us to return” and the promise that we “shall indeed return.” Yes, Hayward and BP took responsibility and promised “we will make things right.” But where was the teshuvah? Are they going to change? Will this ever happen again? The nasty online parodies of this commercial seem to indicate that many just didn’t buy it. This winter, appearing at a hearing before the U.S. Congress, the grandson of Toyota’s founder apologized for his cars that would not stop. “I am deeply sorry for any accident that Toyota drivers have experienced,” Akio Toyoda said.

In an almost High Holy Dayish tone, he asked his customers for forgiveness and faith. “I ask you to find room in your heart to one day believe in me again,” he said. Was Toyoda preparing us for the Thirteen Attributes of Corolla? To make amends, he offered that Toyota is dedicated to “continuous slow improvement” — the “change for the better” concept of “Kaizen” upon which Toyota has successfully built itself. If applied to human relationships, it is this idea of gradual improvement — of continuous teshuvah, if you will — that among all the apologies I find the most useful for Selichot and the season’s Days of Repentance. Beginning with Selichot, it’s a long, hard haul down an often-curvy teshuvah highway, and steering toward “continuous slow improvement” sounds like a plan.

friday, septemBer 3, 2010 . www.Jtnews.net .

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Add cream and cinnamon; stir well and remove from heat. Cool slightly; then purée until smooth. Set aside. Stir cream cheese honey and cinnamon together in a small bowl. Divide and spread evenly onto crusts. Spoon a thin layer of caramel fig sauce on top and spread evenly. Arrange sliced figs over all and serve with additional sauce to spoon on. Recipe modified from California Fresh Fig Growers Association

1/2 cup white wine 1/2 cup vegetable broth 1 Tbs. rice wine vinegar 1 Tbs. chopped fresh rosemary or 1 tsp. dried rosemary Ground black pepper 1 to 1-1/3 pounds salmon filet, skinned and cut into 4 portions Chopped parsley

FIG AND ONION CRISPS (dairy or parve)
1 loaf French or Italian bread baguette, sliced into 1/2-inch thick slices 2 tsp. minced garlic 2-1/2 Tbs. olive oil 1 red onion, thinly sliced 1 tsp. sugar 2/3 cup cream cheese or the parve equivalent 8 fresh figs Fresh or dried rosemary

keiTH mcDuffee

In broiler, lightly toast bread slices on both sides. In a small frying pan combine the oil and garlic and sauté it until the garlic is soft. Brush the oil mixture on both sides of toast slices saving any remaining oil. Cool the toast on wire racks. In the same pan sauté the sliced onion with the sugar until soft and golden brown.

Spread each bread slice with cream cheese and top with a spoonful of sautéed onion. Remove the stems from the top of the figs and slice each fig into quarters. Arrange one of two pieces of fig on the top of the bread. These can be served at room temperature or placed under a broiler for 1 to 2 minutes to serve hot. Garnish with a sprig of fresh rosemary or a sprinkle of dried

rosemary. Yield: 30 to 36

SALMON AND CARMELIZED FIG SAUCE
2 Tbs. olive oil 4 cups thinly sliced sweet onions 1 tsp. salt 1 Tbs. sugar 8 fresh figs

Heat the olive oil a skillet and sauté the onions with the salt and sugar. Cover and cook over medium heat, stirring occasionally, until the onions are soft and starting to turn brown, about 10 minutes. Uncover and cook, stirring often, until onions are golden, 15 to 20 minutes. Add in the figs, wine, broth, vinegar and fresh rosemary. Bring sauce to a simmer and cook until the sauce thickens, about 5 minutes. Season with salt and pepper to taste. Keep warm. Preheat oven to 450º. Sprinkle the salmon with salt and pepper to taste. Place on lightly oiled heavy baking sheet and cook for 7 to 10 minutes or until fish flakes. Remove the salmon to a serving plate, spoon the sauce over the top of the salmon, sprinkle with the chopped parsley and serve. Recipe courtesy of Valley Fig Growers Yield: 4, but can be doubled or tripled.

As we celebrate our eighth decade of supporting MDA in Israel, American Friends of Magen David Adom wishes you a happy, healthy and peaceful 5771

Ellen Rofman, Regional Director 5535 Balboa Blvd., Suite 114 • Encino, CA 91316 Tel 818.905.5099 • Toll Free 800.323.2371 western@afmda.org

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Wishing you a happy and healthy

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Celebrate with Fine Foods From Israel

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Help Keep Israel Green this 5771!

This Summer, forest fires raged across Israel, destroying over 300,000 trees and 750 acres of forested and open land. Purchase any product this High Holiday season and a portion of your purchase will be donated to the Jewish National Fund® for reforestation of these fire-ravaged areas. Applies to purchases made August 22- September 17, 2010. Some exclusions and limitation may apply.

ROP • WK 27 • 9/1/10 • IMW • Seattle Jewish Transcript - B