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September 28, 2011

Top 10 Stories of the Year – Shana Tova From TGR

Its about to be the start of a New Year. Here is looking back at the year that was. Ups and downs. There are links to stories in case you missed them. 


Honorable Mentions: Hillel Nationwide Basketball Tournament, Alex Tyus’ Move to Israel, Kenny Anderson to Coach at a Jewish High School, Lawrence Frank Coaching Pistons, Casspi and Bar Raphaeli Dating?, and Wittels Short of Record.


10) Toledo’ Shafir Drops 40 in NIT Final 

Naama Shafir, an observant Jew, led Toledo to a NIT Championship by scoring 40 points against USC in the finals. Hazzan Jamie Gloth said it was amazing. Shafir and teammates visited Israel in the summer. We are excited to follow her in the upcoming season. Click



9) Casspi Traded


8) Macho Man Passes Away

7) Ralph Branca Jewish

5) Championships to Go Around

The biggest news is that Mark Cuban finally reached the top of the basketball world when his Dallas Mavericks were crowned NBA champions. In the wrestling world Kelly Kelly became the first Jewish female world champion and Colt Cabana, whose character is Jewish became the NWA World Heavyweight Champion. Also, Ian Kinsler and Scott Feldman lost in the world series, but were American league champions last season.



4) Bruce Pearl Out at Tennessee

3) New Jews and Non-Jews to MLB
Over the passed MLB season we have seen several Jewish new comers. The list includes, Ryan Lavarnway, Michael Schwimer, Paul Goldschmidt, and Josh Satin. All have performed fairly well and their futures look bright. But two others with whom there was believed to be Jewish lineage are now off the list in Dylan Axelrod and Jason Kipnis. Maybe bigger news than the 4 newcomers was Kipnis wearing a cross, which crushed Jewish baseball fans.

2) Braun in Contention for MVP


1 – Tie) Carimi Drafted in the First Round


1 – Tie) Israel to Compete in WBC

-Jeremy Fine

THEGREATRABBINO.com

Top 10 Stories of the Year – Shana Tova From TGR Read More »

For a Happy New Year, here’s what to do

Jews get to celebrate the new year twice a year — on Rosh Hashanah and on Jan. 1. But there are differences between the two holidays: Rosh Hashanah is used more for introspection, and New Year’s is more a time for celebration and partying.

There are also differences in terms of resolutions. On Rosh Hashanah, we make resolutions about our ethical and moral behavior; on New Year’s, we are more likely to make personal improvement resolutions, such as doing more exercise, watching our diet or watching less TV.

I hereby offer a resolution that is appropriate for both Rosh Hashanah and New Year’s. It affects both the moral and the personal equally — and it affects every person with whom one interacts:

Be happier.

When you think about it, it is remarkable that almost no one makes this resolution. Just about everyone wants to be happy, but no one resolves to be happy. And why not? After all, people resolve to be healthier, to waste less time, to manage their money better, etc.

The reason they don’t is that, unlike almost anything else in life, people don’t think they have any control over how happy they are. We believe that, at least to some extent, we can control our health and our finances, but not our happiness.

Despite our awareness of how much of our health and finances are not in our hands, we make resolutions to improve both areas of life.

It shows how little we think we can control our happiness that we make health and financial resolutions but don’t consider making resolutions to be happier.

Yet, the truth is that most of us can control our happiness more than we can control our health or finances. It is easier to become happier than, for example, to become thinner, to cite the most common New Year’s resolution.

You can’t act thinner to be thinner. And you can’t act richer to be richer. But in order to be happier, the single most important thing you can do is also the easiest — just act it.

Now, you will ask, if it’s that easy, why doesn’t everybody do it?

Three reasons suggest themselves. One is that people think happiness is a feeling, and you can’t control feelings. A second is that people believe that happiness happens to them, so it cannot be pursued or created. And the third is that many people believe that acting happy when one doesn’t feel happy is “inauthentic” and therefore dishonest.

All three suppositions are wrong.

First, happiness is not only a feeling. Happiness is much more a state of mind or an attitude. In fact, the less one defines it as a feeling, the happier one can be.

Second, happiness is a decision rather than something that happens to us. As Abraham Lincoln, who was devastated when his beloved son Willie died at the age of 11, and whose wife sank into permanent depression as a result, and whose countrymen slaughtered each other in a civil war, said, “Most folks are about as happy as they make up their minds to be.”

Third, the idea that we should not act in a certain way unless we feel like doing so would ruin our lives if applied elsewhere. If we went to work only when we felt like doing so, we would lose every job we ever held. If we took care of our crying and sick children only when we felt like doing so, they would be removed from our homes. If we ate only what we wanted to eat and in the quantities we wanted, we would be obese. If we gave charity only when we felt like it, much less charity would be given.

Success in every arena involves not acting on our feelings. There is no reason to make an exception with regard to happiness.

Not only will you become happier, everyone around you will become happier.

That is why acting happy is a moral obligation. We owe it to everyone in our lives — our spouses, our children, our friends, our co-workers — to act happy. Acting unhappy on a regular basis is an act of selfishness that can devastate one’s children, ruin a marriage and end friendships.

Are some people incapable of being happy? Probably. But just about everyone is capable of at least acting happier.

If you are unhappy, you should know this secret about life: The vast majority of people you meet who seem happy have had at least as much pain in their lives as you have had in yours. They have simply decided to not inflict their pain on others.

For a powerful five-minute summation of why to act happy even if you don’t feel like it, please visit prageru.com, click on “Psychology” and then on the course titled “Happiness Is a Moral Obligation.”

And have a happy New Year.

For a Happy New Year, here’s what to do Read More »

Letters to the Editor: UN-Vote, Bimah, Los Angeles Jewish Home, Rick Perry

The UN-Vote

When my husband slapped the paper down on the table and said, “Cancel our subscription, I cannot read the rest of Rob Eshman’s editorial” (“UN-Vote,” Sept. 16), I picked up the paper expecting to see a refutation of President Obama labeled as “that well-known Israel hater,” later in the article. Instead, the same slander is repeated in the fourth paragraph.

Usually good with words and believing that we should hear all sides of an argument, this calumny makes me sick. Please return my subscription money, or send me a personal note of explanation. It is never too late for teshuvah. If I have offended Mr. Eshman, I am sorry. Now it is his turn.

Judith Aronson
via e-mail

Rob Eshman responds: Evidently my attempt at sarcasm failed miserably. There is no evidence to support the idea that Obama is a “well-known Israel hater.” The idea is popular in some Jewish circles. I find it so outlandish, especially in the context of the upcoming U.N. vote, that I thought I’d poke fun at it.


Politics on the Bimah

As a fellow member of the Board of Rabbis Executive committee who has successfully advocated for the board to take positions on certain political issues, I differed with Rabbi Vogel’s conclusion that rabbis should remain carefully neutral when speaking from the bimah (“Politics on the Bimah,” Sept. 9). At Stephen S. Wise Temple, a large portion of my responsibilities includes engaging our membership in political activism for social justice. In that capacity, I often speak about issues such as immigration reform, climate change, budgetary decisions and advocacy for public education, to name a few. Martin Luther King Jr. wrote: “any religion that professes to be concerned about the souls of men and is not concerned about the economic conditions that damn the soul, the social conditions that corrupt men, and the city governments that cripple them, is a dry, dead, do-nothing religion in need of new blood.”

I fear that the risk for religious leaders who do not speak out on the major social issues of our day is to make religion irrelevant. Religions are concerned with morality and ethics, and public policy reflects particular values. Having said that, religion is an interpretive means of expression, so it goes without saying that the ideas that one religious leader culls from the words of his or her faith are a product of that person’s identity and beliefs. Therefore, it is incumbent upon religious leaders to maintain respect for divergent views.

Rabbi Ron Stern
via e-mail


Remember Jewish Home’s Volunteers

In answer to the proposed question of how do we maintain programs when funding is pulled back (“Turning 100: Los Angeles Jewish Home Has Ambitious Growth Plans,” Sept. 16), I feel the efforts of the vast amount of volunteers were not recognized as a vital force in helping to maintain programs at the Home. These volunteers give of themselves in many tireless ways. They are out in our Jewish community educating others about the values of the Home and accepting donations from helpful contributors. With these donations, many projects are accomplished, such as the Red Hat event pictured in your article.

Please continue to highlight the Jewish Home’s 100 years of caring for our growing elderly community.

Anne Geffner
via e-mail


Siege Mentality

Marty Kaplan’s explanation about how voters’ views can be manipulated by either compliments or incitement offers a very important lens into the goals and methods of conservative talk radio (“Letting Animals Vote,” Sept. 23). It is difficult for talk radio to manipulate its listeners’ views through the use of compliments. Instead, talk radio employs the use of incitement to demonize and vilify all sorts of groups as enemies. As Mr. Kaplan writes, “There’s nothing like inducing a siege mentality to make people impervious to evidence that contradicts them.”

Michael Asher
Valley Village


Boteach on Perry

You have to love Rabbi Shmuley Boteach with his folksy, soft-sell Orthodox Judaism. However, I was bemused by his plea to Texas Gov. Rick Perry to consider “universal Jewish values” (“Dear Gov. Perry: Instill Christian Values With Some Jewish Ones,” Sept. 23). Shmuley’s claim to have a “deep-seated love and respect for my Evangelical brothers and sisters” seems to me to be disingenuous. Shmuley knows that the Evangelical Christian belief in the Rapture constitutes a rejection of Judaism.

Martin J. Weisman
Westlake Village


Making Social Responsibility Affordable

I’m really not a social activist. Many of the columnists in The Jewish Journal urge us to put our money where our mouth is and to take socially responsive positions (e.g., to boycott corporations or governments that are anti-union or discriminate against gays, immigrants etc.). Recently, the diplomatic position of Turkey has changed from friendly to Israel to downright hostile. Many readers are alumni of UCLA, USC or other universities that sponsor travel programs. UCLA is one participant in a summer Black Sea cruise, which spends four days in Turkish ports. Few of us are fortunate enough to have enough disposable income for lavish travel plans. I no longer feel that I can spend money that will wind up in Turkey. In a broader sense, wouldn’t it be more socially responsible to spend our discretionary travel dollars in recession-impacted areas like California, the United States or our two closest North American neighbors?


Mike Klein
Claremont


Boyle Heights Remembered

WOW! Just by reading the article (”Boyle Heights, the Sequel,” July 16), memories floated into my brain about Boyle Heights. From 1948 to the mid-1950s, the pediatrics office of my late husband, Dr. Joseph Eiser, was at the corner of Brooklyn and Soto, right next to the famous Currie’s ice cream cone. In his office in a converted apartment building at 306 N. Soto, Dr. Joe dedicated his life to helping children of all backgrounds stay healthy while also diagnosing and curing illnesses. He also made emergency house calls all over the area and to City Terrace, Aliso Village and other areas around Boyle Heights. Eventually, we and many other Jewish veterans of World War II and their families moved east to the San Gabriel Valley — in our case, to Monterey Park and then to Montebello, where the Jewish Educational Center (which become Temple B’nai Emet) was built to house, for many years, a more-than 500-member congregation, remnants of which still hold regular services. Though he kept his practice in Boyle Heights for several years and sent his children to the Jewish Academy on Breed Street, eventually he moved his office to Monterey Park, where he continued to serve many loyal and also new patients of varied ethnic groups. These included adults, after he completed his studies to become a Fellow of the American Association of Allergists. Today, he is remembered with gratitude for his devotion to taking care of so many people and even saving their lives. Though Dr. Joe passed away in 1997, we are touched and thrilled when my family and I still meet many generations of former patients — some of whom still live in the area and some who have moved — who remember him and express their appreciation for the excellent, individualized care he gave to them, their children or in some cases even their grandchildren. His good deeds keep his memory alive in Boyle Heights and beyond.

Charlotte Eiser
Montebello


Middle East Conflict

Is there a rift between the United States and Israel (“Is Rift Looming in U.S.-Israel Ties?”)?  Not a chance. The real conflict is with the liberal-statist juggernaut of President Obama and company.

Well did Mayor Ed Koch denounce the president: “We campaigned for him, and all he has done is throw Israel under the bus.”

The president and his cadre of leftists support the perennial underdog Palestinians just because they are weak. Unfortunately, none of these pols is willing to acknowledge that the Palestinians’ weakened status in the Middle East is due to the interminable prodding and cajoling of hostile Arab states that wish to jam this never-ending thorn of Palestinian statehood into the side of the Jewish state.

Every attempt to disrupt peace is one more attempt to delegitimize the Jewish state. President Obama has inadvertently hastened this harassment from denouncing the Jews’ right to build Jewish settlements in Jewish territory, to urging Prime Minister Netanyahu to offer retracting Israel’s border back to pre-1967 lines.

The American president wants peace at any cost, even if it eventually endangers the Jewish state. Israel deserves peace, but not at the cost of its own existence.

The rift with Israel, therefore, is not with the United States as a whole, but with the current president, whose term of office is likely to be cut conveniently short by the next presidential election.

Arthur Christopher Schaper
Torrance


President Abbas in his recent speech clearly enunciated what he and what the Palestinian leadership mean by “occupation.”

He stated, “What I will take to the UN will be the suffering and concerns of our people that have taken place over 63 years living under the occupation.”

Sixty-three years subtracted from 2011 equals 1948, which is when Israel was created by the United Nations.

When Abbas referred to 63 years of occupation, he was actually defining the Palestinian mind-set that “occupation” meant Israel’s “occupation” of Israel from 1948 through 1967 plus Israel’s occupation of the West Bank, East Jerusalem and Gaza from 1967 through 2011. This new concept of Israel’s “occupation” is now referred to by Palestinian leaders as Israel’s occupation of the area which Israel took control of in the 1967 war; however, the Palestinian leadership, by every act and every word in Arabic, intends to use this “return to 1967 borders” as its “peaceful” stepping stone to the elimination of Israel.

Furthermore, there are at this moment three Palestinian formal documents that call for Israel’s destruction: the Hamas 1988 Constitution, the Fatah Constitution of 1964 and the 1968 amended PLO Charter (Covenant). There has been no attempt to modify the Fatah or Hamas constitutions. There has been an attempt to allegedly amend the 1968 PLO Charter pursuant to Palestinian obligations in the 1995 Oslo II accord. A careful review of events and documents from 1993 through the Dec. 14, 1998, vote by the PNC and the leaders of the Palestinians casts serious doubts about any alleged amendments of the Charter. No new Charter has ever surfaced. If there ever were a new Charter, the Palestinian 2000 intifada violated any attempt to allegedly modify the Charter.

There have been 108 average annual Israeli civilian deaths from Palestinian terrorists from Jan. 1, 1999, through Dec. 31, 2009, versus 28 annual average Israeli civilian deaths from Palestinian terrorists from Jan. 1, 1949, through Dec. 31, 1998, which further illustrates the “benefit” of peace agreements with the Palestinian leadership.

William K. Langfan
via e-mail


‘Irvine 11’

We respect the jury process and its decision on the “Irvine 11.” The jury determined that the students’ actions were unlawful and will never be tolerated. It is unfortunate that these students didn’t respect the responsibilities of free speech. The decision sends a clear message: The right to free speech includes the right to be heard; people must learn to be tolerant of opposing views; trying to shout down others is tyranny of the mob, not free speech — a heckler’s veto. This case is a watershed. We hope that other activists will learn the lesson of this incident and in the future, protest in an appropriate and legal manner. Our video of the “Irvine 11’s” disruptions brought this issue to public attention. Our videographer taped the event and the gathering outside where the “Irvine 11” and their supporters boasted about the success of their preplanned disruption. The video went viral on YouTube with over three-quarters of a million views. Our videographers’ tapes were also used in the trial. We hope that these tapes and the consequences will help restore reasonable, informed debate on campuses and elsewhere.

Roz Rothstein
CEO, StandWithUs


CORRECTION

An opinion piece on the Palestinian bid for statehood at the U.N. (“Silver Linings in Palestinian Statehood,” Sept. 23) should have stated that if the Palestinians get approval in the U.N. General Assembly but fail with the Security Council vote, they will be able to use international criminal courts.

Letters to the Editor: UN-Vote, Bimah, Los Angeles Jewish Home, Rick Perry Read More »

Repenting with our eyes

Is the mind more powerful than the heart? This question was hovering in the air during an insightful Torah class last week given by Rabbi Yosef Kanefsky, spiritual leader of B’nai David-Judea Congregation. Kanefsky presented two distinct views of the concept of teshuvah, which is commonly referred to as “repentance” but means, more precisely, “to return.”

He talked about the teshuvah of the mind and the teshuvah of the heart.

To explain the teshuvah of the mind, Kanefsky quoted from Maimonides (the Rambam) and his Laws of Teshuvah. The premise is that we all start with a blank slate and with an equal power to use our God-given free will: “If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his.”

Of course, there are huge impediments to achieving the ideal moral state of mind, not least our physical drives and emotional vulnerabilities, which the Rambam calls “the dark and turbid matter that is ours.”

How does one hope to conquer these impediments? By transcending the emotional idea of belief and entering the state of constant knowingness of God and our God-given power of free will.

Kanefsky quoted Rabbi Joseph Soloveitchik’s commentary on the Rambam: “I would say that ‘to know’ (lei’da) means that our conviction of the existence of God should become a constant and continuous awareness of God, a level of awareness never marred by inattention; ‘to believe’ (le’ha’amin), on the other hand, implies no prohibition on inattentiveness. ‘I believe’ — but it may happen that I become distracted at times from the thing in which I believe.”

Similarly, Soloveitchik adds that the assumption of free choice “cannot rely on belief by itself; it also depends on knowledge, on a feeling of being wholly charged by the tension present in this God-given factor of free choice.”

It follows that correcting our transgressions should also be mindful — hence the Rambam’s call for a “verbal confession.” Again, we are using our free choice to “confess before God” and “cleanse our hands” of our transgression.

The core idea, then, behind this approach is to use the power of our minds and our free will to reach higher levels of goodness and Godliness.

But here’s the catch: If our free will is constantly tainted by our physical and emotional impediments, how “free” are we? And, consequently, how realistic is it to put so much faith in our minds?

This is where Kanefsky introduced the teshuvah of the heart, through the teachings of the mystic Rabbi A.I. Kook. This view holds that we are all born basically good — that, as Rav Kook writes, “It is impossible for a person to fundamentally change his soul’s form and good nature.”

Because “it is a requisite of human nature to pursue the righteous path,” then, whenever a person sins, “if he has not suffered a total spiritual degeneration, his sensitivity will cause him disquiet, and he will suffer pain. He will become zealous to repent, to redress his wrongdoing, until he can feel that his sin has been purged away.”

In essence, Rav Kook interprets teshuvah as “returning” to our innate goodness — to our all-knowing souls that are always connected to God.

So, while the Rambam talks about using our minds to bond with God, Rav Kook talks about using our hearts to uncover the God that is already in us. Both approaches, while complicated and multilayered, are personally empowering.

Therefore, you won’t be surprised to hear that in the great Jewish tradition of seeking balance, it’s smart to incorporate both ideas. As Kanefsky explained, we need to be aware of the power of our minds to control our actions through our God-given free will, but we must also allow our hearts to help us connect to our better and more soulful selves.

If I may complicate your life a little further, I’d like to propose a third teshuvah, this one inspired by the personal example of my friend Rabbi Kanefsky himself: the teshuvah of the eyes.

In this teshuvah, we return not just to ourselves and to God, but to others.

As we open our minds to know God better, we open our eyes to see His children better. As we open our hearts to return to our better selves, we open our eyes to see the “better self” in others.

As we return to our natural state of Godliness, we return to our childhood state of innocence — when our eyes were always open to discovering new things.

And now, during this period of repentance, as we reflect on our transgressions, we can also reflect on the opportunities we have missed over the past year to discover new things — such as new ideas that might expand our thinking, or ancient Jewish traditions that might enrich our lives.

Maybe we can all open our eyes over the coming year to the fascinating stories of Jews in our community whom we’d never think to meet or hang out with. At the very least, let us open our eyes to recognize and value their presence under God’s tent.

As we do the difficult work during these High Holy Days of returning to our own goodness, let us not forget the even more difficult work of seeing the goodness in others.

Repenting with our eyes Read More »

Rosh Hashanah and the art of beekeeping

I never told my wife about the bees.

My wife, the rabbi, has suffered my enthusiasm for urban farming with bemusement and exasperation, anger and forgiveness. Much like God Herself suffers the Children of Israel.

Last Monday morning, for instance, after returning on a long night flight from New York, she was up way too early, making coffee in the kitchen, when the two pygmy goats burst through the open hallway door and charged like plains buffalo for the dog-food container. Goldie (yes, Goldie Horn) used one of her mini-shofars to crash the tin lid, which skittered across the floor, followed by a shot pattern of kibble.

“ROB! GOATS!” I heard.

I rushed in to shoo them off and herd them, like a wannabe Jacob, back into the pen, from where they had managed once again to escape.

And where, six months ago, I found the bees.

This was back when I got it into my head that my urban farm, with two goats, five chickens, four dozen artichoke plants, a summer garden, plus pomegranate, lemon and fig trees, really needed a beehive. Because the year before, my tomatoes and peppers had failed to thrive. 

“Bees,” Pete, my very laconic farmers market plant man said. “Incomplete pollination.”

We all know that bees around the world are dying off due to a mysterious condition called colony collapse disorder. At the same time, urban farmers are trying to revitalize the idea of home hives. The bees get a small population bump, the neighboring plants get pollinated, the homeowner gets honey. Urban farmers take the idea that “change begins with me” quite personally — maybe too personally.

What I didn’t do was raise the idea of bees with my wife. How do you tell a woman from Brooklyn — I mean concrete, black-hat Boro Park Brooklyn, not hip, home-brew, aquaponic-farm Brooklyn — that you want to put a beehive 40 feet from her bedroom window? Here’s how: You don’t.

I ordered a book, “The Backyard Beekeeper.” Imagine my relief when it arrived in a plain brown wrapper.  

The book was a revelation. Bees are an alien civilization — complex, hierarchical and orderly. You watch over the hive without intervening too much in their self-contained lives. In short, you are Spinoza’s God, they are humanity. The idea is to buy a hive, order a queen and her drones, then put their universe in motion. They do the rest.

The queen produces eggs; the drones mate with the queen; the workers, which are nonreproducing females, build and clean the honeycomb, get nectar, make honey. The hive is the model functional society; the beekeeper’s job is to not screw it up.

The more I read, the more amazed I was. Bees, it turns out, serve as a kind of evolutionary model for human tribal behavior. If natural selection affirms the power of selfishness, seeing life as a zero-sum game — either I pass down my genes, or you do yours — bees live a life of sacrifice, subsumed for the good of the group.

In his book “The Happiness Hypothesis,” Jonathan Haidt posits that humans have coevolved according to both our culture and our genetics. Genetically, we are predisposed to compete, to win out against others at all cost — survival of the fittest. But we are also hive animals who benefit by developing and following rules and laws that enable our group to succeed.

Haidt (and others) view religion itself as a set of rules that re-create hive behavior. We increase our chances for survival — and for happiness — by being part of a group. Morality and religion are intertwined. Future generations can no more reinvent morality from scratch than a single bee can re-create a hive.

“When opponents of evolution object that human beings are not mere apes, they are correct,” Haidt writes. “We are also part bee.”

Of course, a tribe like ours is not exactly a hive. It isn’t even always a tribe. We remain individuals, freer than bees to strike out on our own. But here’s the lesson the bee book taught me: It is only in the hive that we, as individuals, can thrive.

As I read my secret book, I wondered if that is one reason that honey is the symbol of the Jewish New Year, Rosh Hashanah, which begins tonight. We Jews don’t say “Happy New Year” to one another. We don’t even say just “Good New Year.” We say, “Shanah tovah u’metukah” — a happy and sweet year.

The idea of honey, of the hive, is built into our wishes: Goodness is individual, sweetness comes from community. That’s why even the least practicing Jews find themselves drawn to synagogue on the High Holy Days. Maybe they don’t need to go to shul to know right from wrong, to feel a part of something larger than themselves, to experience the Mysterious. But how will their children know? How about their grandchildren? Individuals come and go — the hive remains.

Not long ago, just before I was about to have the bee talk with my wife, I noticed something unusual in the backyard: bees.

Dozens of them were crawling over the yellow pumpkin blossoms, buzzing back and forth to the goat pen. I followed their path to the round compost bin. At night (when bees sleep, too), I lifted the lid and peered inside: The bees had colonized the bin. And though I wouldn’t get honey from it, at least I’d provided the bees with a home, of sorts. 

I filed the book on my shelf, let the bees do their thing on their own, and never told my wife about any of it. The last thing I wanted to do, I realized, was disturb the hive.

Shanah tovah u’metukah.

Rosh Hashanah and the art of beekeeping Read More »

Don’t Give up on Yourself this Rosh Hasnahah— A Prayer for Tashlich

King David writes in Psalms, “Out of the narrows of distress I called upon God, God answered me with liberation.” With these words we introduce the blowing of the shofar on Rosh Hashanah.

With these same words we metaphorically cast our sins, represented by bread crumbs, into fresh waters during Tashlich. Tashlich is generally performed in the afternoon on the first day of Rosh Hashanah. However, Tashliach can still be performed all the way until Hoshanah Rabba, which, according to Kabbalah, is the last opportunity for repentance. 

The custom of Tashlich is based on the words of the prophet Micah, “And You shall cast all their sins into the depths of the sea,” and is practiced in most Ashkenazi and Sephardic communities around the world.

Why do Tashlich? Tashlich is a way to unlock two of the spiritual missions of Rosh Hashanah: that our sins to be washed away so we can begin anew, and that we can conquer our shortcomings and make real change in the year to come.

The Me’am Loaz, an 18th century Ladino commentary, points out “Just as King David did not despair of redemption, we are not to give up hope even in the midst of the most terrible distress.”

When I perform Tashlich, standing by living water and in the presence of God, I pour my heart out and ask God to wash away the barriers to spiritual and personal growth. I ask God to liberate me from all the bad traits and habits which got me into trouble this past year — those things which lead me away from my true mission in life.

No doubt, we all have something from this last year that we need God’s help to cleanse.

After I meditate on that for a while, I repeat once more the words of King David, “Out of the narrows of distress I called upon God, God answered me with liberation.”

Three great Tashlich Services in LA

Join JConnectLA for Sunset Tashlich By The Sea, October 2 at 6pm, Santa Monica Pier. Free

Nashuva- Tashlich By The Sea, September 29th, 4:45pm, 1 North Venice Blvd, Venice. Free

Down to the River – Sat, Oct 1, A high holy days experience, 5:30PM at Marsh Park in Elysian Valley $40

Don’t Give up on Yourself this Rosh Hasnahah— A Prayer for Tashlich Read More »

Initiative pressing for more female leaders

Jewish Women International is joining with the Rabbinical Assembly in an initiative to advance women’s leadership in the Jewish community.

The first event in the initiative was a conference call Monday with Tzipi Livni, the leader of Israel’s opposition Kadima Party.

“I entered politics because of my aspiration and need to work to end conflict with Palestinians,” Livni said on the call. “Because of Israel’s security needs in terms of peace and war, some people think that this is the role of men and not women. During the election I discovered that by doing what’s natural for me, I give strength and power to women, and they strengthen me.”

Leaders of the two groups said the purpose of the calls and meetings they are planning is to increase the number of women in leadership roles.

“Many of the voices speaking publicly about the Jewish community are men’s voices,” said Susan Turnbull, the chairwoman of JWI’s board of trustees.

Rabbi Julie Schonfeld, the executive vice president of the Rabbinical Assembly—the Conservative movement’s clerical arm—called for reflection over the High Holidays of avenues to greater community involvement by women.

“We must bring women together across all perspectives, deepen the conversations and strengthen our voices to support the Jewish people,” she said.

Initiative pressing for more female leaders Read More »

Chabad renews push to evict Crown Heights shul’s leaders

Chabad-Lubavitch leaders have renewed their push to evict the congregational leaders of the Chasidic movement’s main Brooklyn synagogue.

On Sept. 21, leaders of Chabad’s governing bodies issued vacate notices in a bid to force out the congregational leaders, or gabbaim, who effectively run the massive synagogue in the basement of 770 Eastern Parkway, the movement’s world headquarters in the Crown Heights neighborhood. The notices gave the gabbaim until Oct. 4 to leave.

The notices are the latest salvo in a long-running fight over control of the synagogue, with the two sides battling in court for more than half a decade. In May, the appellate division of the New York State Supreme Court reversed on technical grounds a previous court order for the gabbaim to vacate the synagogue.

Over the past decade, the synagogue has been the scene of occasionally violent clashes stemming from the ongoing dispute and religious conflicts. Under its current gabbaim, the synagogue has been a stronghold of those who aggressively promote the idea that the Lubavitch Chasidic sect’s late rebbe, Menachem Mendel Schneerson, who died in 1994, is the messiah.

The recent vacate notices were signed by Rabbi Avraham Shemtov, chairman of Agudas Chasidei Chabad of the United States, and Rabbi Yehuda Krinsky, chairman of Merkos L’Inyonei Chinuch.

A New York court ruled in 2006 that the groups led by Krinsky and Shemtov are the synagogue’s rightful owners.

Chabad renews push to evict Crown Heights shul’s leaders Read More »

U.S. Customs issues guidelines on Sukkot species

U.S. Customs issued guidelines for bringing into the United States the four species of Sukkot.

The gist of the guidelines issued Tuesday is that the species will be allowed in subject to inspection.

“U.S. Customs and Border Protection (CBP) understands that observant Jewish travelers entering the United States during the Sukkot holiday might carry religious items (etrogs, palm fronds, twigs of willow and myrtle) in their vehicles if arriving at land border ports of entry, or in their personal baggage if they are arriving by aircraft,” says the directive e-mailed to the heads of religious movements by Sanquanett Williams, the program manager for agriculture safeguarding at U.S. Customs, which is a division of the Department of Homeland Security.

“These items are regulated to prevent the introduction of invasive pests and diseases; however, these items might be allowed into the United States after inspection by CBP agriculture specialists.”

Signs of disease or insect infestation will disqualify items generally.

More specific restrictions include the following:

* Etrogs will only be allowed in through “Atlantic ports north of and including Baltimore; ports on the Great Lakes and St. Lawrence Seaway; Canadian Border ports east of and including North Dakota; and Washington, D.C. (including Dulles) for air shipments” and “Pacific ports north of California including Alaska, Canadian Border ports west of and including Montana, excluding Hawaii”;

* Twigs of willow from Europe or that are “green in color, have soft tissue present, or have buds that sprouted” are banned entry.

The other two species, palm fronds and twigs of myrtle, are simply subject to inspection.

U.S. Customs issues guidelines on Sukkot species Read More »