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Jewish Journal

Connect. Inform. Inspire.

March 14, 2024

Lawsuit: MIT Failed to Take Action Against Antisemitism

News, United States /

A lawsuit filed on March 7 alleges that the Massachusetts Institute of Technology (MIT) failed to properly enforce their policies against antisemitic incidents on campus, particularly regarding pro-Palestinian protests.

The lawsuit was filed on behalf of the StandWithUs Center for Legal Justice (SCLJ) and two Jewish students. On Oct. 8, two Palestinian student groups — MIT Coalition Against Apartheid (CAA) and Palestine@MIT — were among the groups who signed onto a joint statement that was emailed to all undergraduate students through MIT’s email platform blaming “the Israeli regime” for the “unfolding violence” and condemned “the Israeli occupation” and “its racist apartheid system.” The statement contended that “colonization is inherently violent, aimed at erasing and replacing indigenous peoples … We affirm the right of all occupied peoples to resist oppression and colonization.”

Another mass email from MIT CAA was sent out to students on Oct. 17 claiming that Israel bombed the Al Ahli Baptist Hospital in the Gaza Strip; Jewish students who replied by citing subsequent reports that the hospital was actually hit with a failed rocket launched by Palestinian Islamic Jihad “were attacked online by their peers,” the lawsuit alleges. “One student encountered such a hostile environment in [their] study group that they felt they could no longer participate.”

Further, the Oct. 17 email invited students to a pro-Palestinian rally on campus two days later, where “Jewish and Israeli students were harassed and assaulted,” the lawsuit claims. One of the student plaintiffs, Marilyn Meyers, alleges in the lawsuit that one of the protesters at the rally “raised the front wheels of his bike” at Meyers and her friend — who is also a Jewish student on campus — and said to them, “Your ancestors [referring to Holocaust victims] didn’t die to kill more people.”

The lawsuit proceeds to highlight other instances of MIT CAA protests in which they disrupted classes, held a “die-in” in Lobby 7 — an unauthorized protest area, per the lawsuit — and targeted “the offices of Jewish professors and the office of MIT’s Israeli internship program.” One of the targeted professor described the protesters as rattling “the door handles of offices that were closed with staff inside” and chanting anti-Israel slogans outside of these offices, per the lawsuit. “After the incident, many staff reported feeling alarmed, intimidated and even afraid during the protest,” the lawsuit states. “Some staff members said they felt trapped in their offices, anxious about the prospect of verbal and/or physical assault. There were, however, no repercussions for this incident and MIT did not send police.”

Additionally, MIT CAA invited the general public to attend their on-campus protest (co-hosted with the MIT Coalition for Palestine student group) on Nov. 9 in Lobby 7, prompting the university to warn students to stay away from the area. But avoiding Lobby 7 is “difficult” because it “is a central thoroughfare on campus.” The lawsuit cited a post on X from Professor Retsef Levi who described the protest that day as a “blockade” preventing students from attending classes, and that many protesters refused to leave despite university administrators threatening to suspend the students involved. The lawsuit also alleges that a Jewish student “was shoved by a protester” after attempting to record it on her phone. But MIT ultimately did not suspend the student protesters because it could put their student visas at risk; the lawsuit claims that no “disciplinary measures” were taken against the protesters. At a subsequent protest in Lobby 7, the lawsuit claims an MIT CAA leader celebrated that they “stood up to one of the most powerful institutions in the world and got THEM to back down!”

During one of the Lobby 7 protests, plaintiff Katerina Boukin (a Jewish Israeli student) claims that she “and other students were surrounded by MIT CAA members and other students shouting ‘from the river to the sea,’ which Plaintiff Boukin understood to be calling for the elimination of Israel. For Plaintiff Boukin, this was reminiscent of other periods in history, including Kristallnacht.”

The lawsuit also alleges that the university has applied a double-standard to how it enforces its policies regarding campus speakers. The lawsuit cites a December event co-hosted by the MIT CAA and Coalition for Palestine that featured Miko Peled, who allegedly “encouraged his audience to go to MIT Hillel and confront MIT’s Jewish students there about Gaza. Peled also openly denied many of the atrocities of the October 7 attacks. And during the speech, Peled made a joke about not being able to say, ‘From the River to the Sea,’ students laughed and some began chanting the phrase.”  The lawsuit noted that in 2021, the university canceled a speech by geophysicist Doran Abbott because he criticized “certain aspects of affirmative action and diversity programs.” The university has since revised its policies on free speech, but the revised policies still provide the university leeway to regulate speech to ensure that it doesn’t impede “the essential activities of the Institute” and that those protesting a particular speaker can’t stop “such speakers from expressing their views … MIT has the tools both under law and through its own policies to stop the harassment and discrimination against Jewish and Israeli students, but MIT has failed to use its authority to do this,” the lawsuit contends.

Further, the university has allegedly “asked and/or forced” Jewish and Israeli students to remove their Israeli flags from campus, whereas that same standard has not been applied to Palestinian flags.

Meyers, the lawsuit claims, was told by the university that they couldn’t take action against those who subjected her to antisemitic comments because “she was not a member of a protected class” and that it’s not within the purview of the university. The lawsuit also documents claims from anonymous Jewish students claiming that they no longer feel safe on campus, including one student who left her quality exam study group after she was told “that the victims of the October 7, 2023 Nova music festival massacre in Israel deserved to die.”

[A Jewish student] was told by the university that they couldn’t take action against those who subjected her to antisemitic comments because “she was not a member of a protected class” and that it’s not within the purview of the university.

Although MIT is a private institution, it still receives federal funding and is thus subject to Title VI of the Civil Rights Act, the lawsuit argues; it also requests an injunction mandating the university to properly enforce its policies to ameliorate the hostile campus environment against Jewish students.

“Plaintiffs allege that MIT’s administration has evaded accountability and continues to support antisemitism on its campus, with little to no repercussions for students violating campus policies,” SCLJ Director Yael Lerman said in a statement. “Today we are joining with two courageous Jewish students who will not stay silent while MIT discriminates against them in violation of federal law. And we are grateful to the team of lawyers that is helping us pursue justice for Jewish students at MIT.”

A university spokesperson said in a statement to the Journal, “We have not been served with the complaint and MIT does not, as a typical practice, comment on pending litigation. Generally, we’d note MIT has established processes in place to address concerns of discrimination and harassment.”

Lawsuit: MIT Failed to Take Action Against Antisemitism Read More »

The Day After

Commentary /

Every ending is a new beginning.

When we conclude each of the five books of the Torah, (as we will this week,) the reader leads the congregation in the refrain “chazak chazak v’nitchazek,” “be strong, be strong, and be strengthened.”

This custom began in the 1100s, and is one of a group of customs related to finishing a Torah reading. Sephardic custom is, after one receives an aliyah, that other people greet them with “chazak u’baruch,” “may you be strong and blessed.”; Ashkenazic Jews say instead, “yiyasher kochacha,” “may your strength be renewed.” After finishing an entire book of the Talmud, we read the siyum declaration which begins with the words “Hadran Alach,” “I will return to you,” expressing a commitment to review what was just studied. These customs declare that one can never retire from responsibility, even after extraordinary success. Endings are never the end.

For the same reason, on Simchat Torah, when we read the final Torah reading of the year, we go a step further and start reading the Torah again from the beginning. We want to make it clear we are not going to abandon the Torah, once completed. (Rabbi Joseph Ber Soloveitchik suggests that this may be why we say Adon Olam at the end of the Musaph prayer on Shabbat morning; even after lengthy service, we go right back to the very first prayer, indicating we are ready to start all over again!)

Every victory brings with it the possibility of a letdown. Overconfidence can turn strong armies into weak ones. It is precisely after achieving success, after concluding the task, that we have to remember to “be strong, be strong, and be strengthened.”

One of the major British victories in World War II was the second Battle of El-Alamein, which ended on November 11, 1942. That day, Winston Churchill spoke to the Parliament to report on the victory. Then he added the following:

“We are entitled to rejoice only upon the condition that we do not relax. I always liked those lines by the American poet, Walt Whitman. I have several times repeated them. They apply to-day most aptly. He said: “Now understand me well—it is provided in the essence of things that from any fruition of success, no matter what, shall come forth something to make a greater struggle necessary.” The problems of victory are more agreeable than those of defeat, but they are no less difficult. … We shall need to use the stimulus of victory to increase our exertions, to perfect our systems, and to refine our processes.”

This is an eloquent restatement of “chazak chazak v’nitchazek.” Unlike the tagline of the beer ads, after a task is complete, it is not “Miller Time.” Victory brings with it a multitude of problems; and the greatest of them all is being spoiled by success.

Every new chapter requires an even greater struggle.

The catastrophe of October 7th occurred due to the sins of overconfidence. Multiple warnings were ignored, while the political and military leadership clung to the assumption that the enemy simply would not attack despite clear evidence otherwise. No one remembered the lesson of “chazak chazak v’nitchazek.”

In retrospect, this war will probably be seen as a defeat and victory mashed up together, much like the Yom Kippur War 50 years ago. What happens the “day after” has been discussed, almost from the very beginning. Pundits, politicians and polemicists all offer their visions. They are planning for a very different political and social landscape.

While a new blueprint is probably necessary, even more important than that is a new mindset.

History is considered by Judaism as a form of revelation. In a recent seminar, I made mention of Emil Fackenheim’s “614th commandment.” Fackenheim was a prolific writer on the theology of the Holocaust, and believed that history is a form of revelation. The Holocaust, he argued, despite its horrors, carries the commanding voice of history. To Fackenheim, this voice declared: “Thou shalt not hand Hitler posthumous victories.” That is a new commandment, the 614th commandment. One of his students paraphrased Fackenhiem’s four-fold view of this commandment as meaning: “Jews must remain Jews, they must remember the Shoah victims, they must not despair of man, and they must not despair of God.”

History as revelation is the very lesson of Purim. Megilat Esther meticulously excludes mentioning God’s name. Instead, it urges us to hear God through the commanding voice of history. Much like Fackenheim’s understanding, the practical commandments  in Megilat Esther offer a series of lessons as well, which I would summarize this way: Evil exists. Celebrate salvation, and celebrate with friends. Care for the vulnerable. Connect to your community. Read aloud these lessons every year so you don’t forget them.

Evil exists. Celebrate salvation, and celebrate with friends. Care for the vulnerable. Connect to your community.

Actually, the lessons of history cannot offer a simple blueprint for the future; circumstances change all the time. Instead, they are meant to transform our perspective.

After October 7th, a commanding voice calls out to us again, asking us to see the world differently. Bret Stephens, in a brilliant column, writes:

There used to be a sign somewhere in the C.I.A.’s headquarters that read, “Every day is Sept. 12.” It was placed there to remind the agency’s staffers that what they felt right after the attacks of Sept. 11, 2001 — the sense of outrage and purpose, of favoring initiative over caution, of taking nothing for granted — had to be the mind-set with which they arrived to work every day.

There ought to be a similar sign in every Jewish organization, synagogue and day school, and on the desks of anyone — Jewish or not — for whom the security and well-being of the Jews is a sacred calling: “Every day is Oct. 8.”

This is a powerful point. Jews must nevermore be naive. Our destiny can no longer depend on here today, gone tomorrow “allies,” and our security must depend on something more than a high-tech fence.

But the voice of history has much more to say about October 7th. One day a megillah of October 7th will be composed, with all the stories of unity, heroism and optimism. And through these stories, we will hear God’s commanding voice, and learn lessons about the mindset we need in order to move forward into the future.

Allow me to share one such story. This past week I met a young woman from Kfar Aza, Or Tzuk, who spoke at an AIPAC conference.

On October 7th, Hamas terrorists murdered her parents. Her 25-year-old brother was able to survive by hiding under a bed; he stayed there for seven hours just inches from his own mother’s body, soaked in her blood. (Or and her husband had gone away on vacation.)

Or told us how she promised her brother that whatever happens in the future, she will always care for him; he can come any day and move right into her house. And she told everyone that she is three months pregnant, and had thrown up just before she got on stage.

When I spoke to her afterward, I asked Or why she decided to get pregnant just two months after her parents were brutally murdered. Her response was simple: Jews know they must choose life. Jews must always be optimistic, even in the worst of times.

Or said she drew inspiration from the Jewish holidays. Unlike many other cultures and religions, Jewish holidays are not unvarnished stories of joy; rather, they tell stories about how resilient heroes like Esther, Moses, and the Maccabees overcame extreme challenges.

When speaking to Or, I realized that I was talking to a modern-day Esther. She has heard a voice calling out, telling her to choose life, to choose family, to choose community.

And that voice speaks to us too. This is the only way forward for the day after.

Rabbi Chaim Steinmetz is the Senior Rabbi of Congregation Kehilath Jeshurun in New York.

The Day After Read More »

Meticulous Instructions – A poem for Parsha Pekudei

Judaism, Poetry /

Moses set up the Mishkan, placed its sockets, put up its planks, put in its bars, and set up its pillars. ~Exodus 40:18

With, literally, everyone at his disposal
Moses sets up the Tabernacle by himself.

Places the sockets and planks, puts up the bars
and pillars. He even furnishes it.

I might have hired a handy person, or perhaps
that’s how the great Hirer in the sky regarded Moses.

I can assemble things with a decent set of instructions
but I like to rely on a professional when it really counts.

And it really counted then when the physical foundation
of who we are needed a place to be, not like a

set of shelves I might be building just to keep my
knick-knacks and doo-dads off the floor. No, this was the

final assembly of the most important project.
Everything we’d ever built was leading up to this.

Every temporary structure, every Pharaoh’s tomb,
every idea about how we’re supposed to do

what we’re supposed to do, and how we’re cursed
when we have the gumption to not do that –

All contained within the testimony, inside the ark
behind a curtain with incense going into your nose

before your eyes ever had the chance to see it,
and, odds are, unless you were that one person

you were never going to see it anyway.
This is the faith that Moses built

as meticulously instructed by The Instructor.
Another Phenomenon our ancient eyes

still struggle to see.

Rick Lupert, a poet, songleader and graphic designer, is the author of 27 books including “God Wrestler: A Poem for Every Torah Portion.” Find him online at www.JewishPoetry.net

Meticulous Instructions – A poem for Parsha Pekudei Read More »

A Bisl Torah – Spring Forward

A Bisl Torah /

We have reached the season of changing the clocks. This time, springing forward. Daylight stretches, gifting us chirping birds and welcoming rays of the sun. But we are also reminded that when one physically and mentally springs forward, there’s always a chance of falling.

Falling is a universal, natural fear. Applying for jobs, testing out and repairing of relationships, taking risks, speaking up, stepping outside of our comfort zone. All examples of attempting to spring forward. All examples where we might fall in the process.

Purim is around the corner. The holiday that commemorates a story beginning one way and ending another. The Jews were expecting downfall and through deliberate steps of springing forward, changed the script. By the end, with Esther’s courage and Mordecai’s determination, the Jews are victorious. The phenomenon is called “v’nahafoch hu.” Everything flipping over. Some might argue that nothing is in our control and falling is inevitable. Others might say, “v’nahafoch hu.” Change occurs when we are brave enough to let change begin with us.

Spring forward. You might fall.

But what if you don’t?

Shabbat shalom

Rabbi Nicole Guzik is senior rabbi at Sinai Temple. She can be reached at her Facebook page at Rabbi Nicole Guzik or on Instagram @rabbiguzik. For more writings, visit Rabbi Guzik’s blog section from Sinai Temple’s website.

A Bisl Torah – Spring Forward Read More »

Purim’s Message

Poetry /

We need grace to accept with some serenity

all the many things that can’t be changed,

and realize that it may be a gross obscenity

by them to be quite seriously deranged,

just as indeed it may be if we are not brave enough

to try to change whatever should be changed and might

be changed if we try hard, though life is often tough

for those who do just what is right.

Enough should be our mantra when receiving what

appears to us to be quite good, and we

should also always feel quite satisfied about our lot,

surrendering to it with serenity.

 

Unfortunately, what Pope Francis has metaphorically described

as the flag of courage,

perhaps is just as corny as corn flakes and as unappealing

as for unimpoverished people, porridge,

and the opposite of the flag that enabled the

courageous Israelites to defeat

Amalek, the hands that Moses raised to heaven,

refusing to retreat.

 

Exod. 17:11 states:

הָיָ֗ה כַּאֲשֶׁ֨ר יָרִ֥ים מֹשֶׁ֛ה יָד֖וֹ וְגָבַ֣ר יִשְׂרָאֵ֑ל וְכַאֲשֶׁ֥ר יָנִ֛יחַ יָד֖וֹ וְגָבַ֥ר עֲמָלֵֽק׃

Then, whenever Moses held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed.

In “Pope Says Ukraine Should Have the ‘Courage of the White Flag,” NYT, 3/9/24, Jason Horowitz writes:

Francis used the term white flag in a television interview taped in February with the Swiss television channel RSI. The topic of the interview was the color white. An interviewer asked Francis if he believed that in Ukraine there was the need to “surrender, the white flag in this case,” or if such a capitulation would only legitimize the actions of strongmen.

Gershon Hepner is a poet who has written over 25,000 poems on subjects ranging from music to literature, politics to Torah. He grew up in England and moved to Los Angeles in 1976. Using his varied interests and experiences, he has authored dozens of papers in medical and academic journals, and authored “Legal Friction: Law, Narrative, and Identity Politics in Biblical Israel.” He can be reached at gershonhepner@gmail.com.

Purim’s Message Read More »

A Moment in Time: “A Matter of Heart”

'A Moment In Time', Blogs /

Dear all,

At my recent CCAR Rabbinic conference, I had a reunion with all those from my HUC-JIR year-in Israel class in 1992.

Indeed, 32 years ago, I began my journey into the Rabbinate. Mind you, 32 is not typically a milestone number (either in Judaism or in the secular world). We most often celebrate 10 years, 18 years, 25, 36, etc.

So what’s so special about 32?

In Hebrew gematria (a system in which every letter has a corresponding number), 32 becomes Lamed (30) and Bet (2). Lamed-Bet creates the word “Lev/ לֹב” meaning, “Heart.”

Being a rabbi has both joys and challenges. But at the end of the day, what it comes down to is a matter of heart. My commitment in any given moment in time is to allow the rhythm of Jewish values to beat deeply within our hearts. This is how my heart has expanded over these 32 years. Why?

Because your hearts have all touched mine!

With love and shalom,

Rabbi Zach Shapiro

A Moment in Time: “A Matter of Heart” Read More »

Print Issue: Shattered | Mar 15, 2024

Featured, Print Issue /

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Couple Launches Nonprofit to Provide Emotional Support for Trauma Victims in Israel

Community /

Sarit Edelshtain Cohen and her husband Hanania Cohen have established a new non-profit in Israel, Hesed Ve’emet (in Hebrew: kindness and truth), to help Israeli soldiers and their families, and anyone who was affected by the war in Israel. 

Initially, they wanted to offer this help mainly to those who were affected by combat trauma during the army service, but the war in Israel made them realize there are so many more people who suffer from PTSD and need help. They expanded their outreach to encompass a broader spectrum of trauma victims, including bereaved families and refugees displaced from their homes in the Southern and Northern parts of Israel. Those families had to leave their homes because of the bombing that targeted their homes and are now staying in hotel rooms and temporary housing in various cities in the country.

“Everybody in Israel is in a kind of PTSD mode,” Sarit said. “So many people were affected by what happened. We were working on this nonprofit for over a year prior to Oct. 7, but after the war we realized there are so many people who were traumatized because of what happened and we can’t neglect them.”

Sarit moved to Los Angeles with her family when she was 12 years old. After getting married and raising three children in the United States, Sarit and her family moved back to Israel.  It was the first time she understood the meaning of “Israeli bureaucracy.” 

“I wanted to get my kids swim therapy acclimated properly to the country,” she said. “It wasn’t easy and I had to deal with a lot of bureaucracy. I had to go to a doctor to get a referral and so on. I had to jump through a lot of hoops in order to get that half hour one-on-one therapy. I knew that I’m not the only one who needs to deal with this. I wanted to be able to make it very simple for someone to come in and say: ‘I need this help. This is what’s going on, this is what I’m dealing with’, without needing to go through the headache of asking for referrals and getting the run-around.”

Hanania, a healer with extensive experience in acupuncture, hypnosis and trauma therapy, drew upon his own background, having served in the Israeli army, to understand the unique challenges faced by individuals dealing with PTSD and emotional distress.

“When people get hurt physically, they are being taken care of medically, but the emotional aspect is being neglected a lot of times.” – Sarit Edelshtain Cohen

“He understands what it’s like being in the army and having PTSD,” Sarit said. “A lot of people we meet in Israel have emotional issues due to trauma. When people get hurt physically, they are being taken care of medically, but the emotional aspect is being neglected a lot of times.”

Their vision for the nonprofit extends beyond providing individual therapy sessions. Sarit envisions establishing a comprehensive center where individuals can access a range of therapeutic modalities, from NLP to swimming therapy, all under one roof. This center would serve as a sanctuary for those seeking healing and restoration, free from the bureaucratic hurdles often encountered in accessing mental health services in Israel.

One of the key aspects of their initiative is the commitment to making these services accessible to all, regardless of financial means. Recognizing that economic barriers often prevent individuals from seeking help, the Cohens are determined to offer their services free of charge, ensuring that no one is denied the care they need due to financial constraints.

In addition to one-on-one therapy sessions, the couple plans to incorporate group sessions and educational seminars aimed at empowering individuals to reclaim their lives and reintegrate into society. 

“A lot of those people who have very severe PTSD can’t go back to work and can’t go back to living a normal life,” said Sarit. “We want to be able to give them educational seminars, to help them get back on their feet and be dependent and able to go back to their normal lives. Many of them have a hard time communicating with their families. One of the other projects that we will offer is family trips, where they will have the opportunity to connect and enjoy their families together.”

Despite facing personal challenges – including finding suitable accommodations for their own family since they needed to leave their home in a kibbutz up north – Sarit and Hanania remain steadfast in their commitment to their mission. Their resolve stems from a deeply held belief in the transformative power of compassion and the profound impact that even a single act of kindness can have on those in need.

As they continue to navigate the complexities of launching their nonprofit venture, Sarit and Hanania remain driven by a shared vision of a future where trauma victims find solace, support and ultimately, healing. With Hesed Ve’emet, they believe, Israelis will start healing one therapy session at a time.

You can find out more at hesedveemet.org.

Couple Launches Nonprofit to Provide Emotional Support for Trauma Victims in Israel Read More »

Table for Five: Pekudei

Judaism, Torah /

One verse, five voices. Edited by Nina Litvak and Salvador Litvak, the Accidental Talmudist

When the cloud rose up from over the Mishkan, the children of Israel set out in all their journeys. But if the cloud did not rise up, they did not set out until the day that it rose.

– Ex. 40:36-37

Rabbi Nicole Guzik
Sinai Temple

Would our lives be easier or harder if we knew exactly which direction God wanted us to journey? To dwell in a world in which free will was limited and God was all-controlling. While the anxiety of decision-making would be eliminated, wonder, surprise and awe might also be rid from existence. How are miracles experienced when we are face-to face with a God that commands each of our waking steps? 

In a modern world, we explore the notion of Hester Panim, a God actively hiding their face. This theology is one in which human beings maintain power over their choices but still experience a present God. Not a God that moves each human limb to do God’s desire, but a God that is “veiled enough” to allow for a magical blend of divine involvement with human interaction. Rabbi Irving Greenberg writes, “A simple denial of God would appear to deny the reality of redemption in our time and the validation of biblical promise by contemporary fulfillment.” 

In other words, while we don’t physically and mentally “move” when God’s presence lifts from our homes, God is still very much present. The question remains: Who is hiding from whom? Remember the title of Rabbi Abraham Heschel’s famous book: “God in Search of Man.” Perhaps modern theology is no longer wondering where God has been. God is eternally here. The question God continues to ask: Where are you?

Dr. Sheila Tuller Keiter
Judaic Studies Faculty, Shalhevet High School

These verses indicate that the cloud served not only as a guide through the desert, but it also stood vigil over the Mishkan when it sat sedentary. This means that the cloud was a constant presence during the day — a pillar of fire replaced it at night. 

Ovadiah Sforno notes that the cloud’s ever-presence was a unique feature of the Mishkan during the period Israel traveled through the desert. The cloud demonstrated that the Shechinah, God’s divine presence, was with them. Later, however, no cloud watched over the Mishkan when it sat in Shiloh, nor was it a presence over either the First or Second Temples. 

Interestingly, the book of Shemot and the exodus narrative end on this note. The generation that left Egypt witnessed the miracles of the plagues, the splitting of the sea, and the giving of the Torah. Yet, they needed constant reassurance of God’s presence and protection. Look what happened when Moshe left for just a little too long! Such was the nation in its infancy. Once they entered the land of Israel, however, Israel was charged with taking greater responsibility for themselves. God’s palpable presence was no longer necessary. A mature faith, just like a mature love, does not require constant reassurance. We do not need a visible cloud to let us know Hashem is with us and cares about us. We need only seek Him in the quiet miracles that surround us every day.

Rabbi Michael Barclay
www.NerSimcha.org

“Are we there yet?” Every parent has heard the phrase from their children during a road trip. A sign of the child’s impatience to get to the destination so badly, it is also a demonstration of their lack of faith in the parent that they A: Know where they are going, and B: Are aware of a larger understanding that the journey is as important, and sometimes even more important as the destination. 

This verse demonstrates how important the journey actually is, and that our ancestors needed to have perfect faith in God during their travels. This is a vital lesson for the Jewish people … both then and now. While the giving of daily manna kept them reliant upon God for sustenance, this edict caused them to stay aware of constantly being under God’s cloud of protection. To make a conscious choice to always be in relationship with and directed by God. To surrender their illusion of power, and subjugate themselves to God’s will. To know that their real safety comes only through their relationship with the Divine. 

Now more than ever, this is a teaching every Jew must remember. We are not protected from Jew-haters through civil law or even firearms. Israel is ultimately not protected from the evils of Hamas through the Iron Dome. The Dome, laws and all protections are entirely and exclusively a manifestation of our willingness to be connected to and protected by the cloud of God’s Presence. May we always be safe dwelling under God’s holy cloud of protection.

Bracha Goetz
Author of 42 Jewish children’s books

Mishkan means “dwelling” and it refers to the portable “Tent of Meeting” in which the Almighty’s Presence chose to dwell among us — on our level! It was built soon after we were freed from slavery in Egypt, and it accompanied us on our journeys through the desert. 

And there was a cloud hovering over our Mishkan, guiding and protecting us along the way, showing us which direction to go. According to the Midrash Yalkut, the cloud shone with a brilliant purple. And when other nations saw it from a distance they were inspired by its radiance. It dissipated at one point, when we began to doubt in the Almighty and became fearful, worshipping a golden idol. But once our intimate relationship with the Source of all was appreciated more fully, the cloud returned to guide us. 

Wow, imagine if we had a brilliant cloud like that now— making clear to us when to stay put or move on in life! Wait! Maybe we kind of still do! When we are experiencing mindful gratitude for the gifts we are all receiving in our lives, then we become Divine souls shining with a radiant light. We pause to stay present, recognizing our abundant blessings. 

And when we are taking things for granted and not valuing what we already have, it’s a sign guiding us to recognize the Almighty’s Presence dwelling within our lives. Time to move on to a place of radiant gratitude — just what the soul needs to shine!

Rabbi Jonathan Leener
Prospect Heights Shul, Brooklyn, NY

Though the sages of the Midrash debate the exact number, all agree: The clouds that accompanied the Israelites through the wilderness played a remarkable role. They served not only as a celestial navigation system, directing the Israelites where to go, but also, perhaps in a more overlooked way, when to go. After all, some of life’s greatest challenges surround navigating the delicate balance between staying and leaving. We may cling to a place for too long, fearing the unknown, or conversely, abandon a place too soon, giving up on its potential. While the mystical clouds dissipated after Aaron’s death, Hashem’s guidance remains, though less visible. The Jewish calendar offers markers: On Shabbat, we stay put, as the Midrash teaches, ‘No man may leave his place.’ Conversely, Sukkot encourages us to leave our homes and dwell in temporary sukkahs. Beyond these helpful markers, trust your intuition. After all, Hashem resides within each of us, and these “special clouds” of guidance, though unseen, always exist.

Table for Five: Pekudei Read More »

A Sweet Date Cookie— Baba Ta’mar

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In 1942, my dashingly handsome grandfather Aba Naji arrived in Al Azair, a village in the south of Iraq, not far from Basra. 

Located on the shores of the west bank of the sweeping Tigris River and surrounded by tall lush palm trees, Al Azair is where my great grandfather Yosef was the Shamash (keeper) of the Tomb of Ezra ha’Sofer (the Scribe). 

Considered a noble pilgrimage site, history records that as far back as the 11th century, merchants who traveled to India stopped at the tomb on their journeys back to Egypt and North Africa. Famous Jewish travelers Benjamin of Tudela (died 1173) and Yehuda Alharizi (died 1225) visited the tomb, as did generations of Iraqi Jews. 

In 1843, the Chief Rabbi of Aleppo, Rabbi Avraham Antebi, wrote that it was the custom of Syrian Jews to visit the Tomb whenever there was sickness or trouble in the family. However, the Tomb was in an open orchard with no Eruv (halachic boundary around a property) causing people to transgress the Sabbath by carrying food and drink there. In 1775, this prompted Rabbi Shmuel Laniado to enact a ban on such visits. Rabbi Antebi writes that during the year of the ban, many afflictions befell the community. Many people dreamt that it was because they had stopped making these pilgrimages. He writes that Rabbi Yehuda Kassin forced Rabbi Laniado to rescind the ban on people visiting the holy site. 

My grandfather, Aba Naji had been sent by the Iraqi Army to be a high school teacher in Al Azair and his accommodations would be in the large compound that housed the tomb, living with Yosef and his family and the boch’rim (young men) studying in the Yeshiva there. On his first evening there, he was seated with Yosef and Tova, their sons Rueben, Naji and Nuri, when the daughter of the house walked in bearing a tray filled with dried fruits and nuts and freshly baked pastries, including baba ta’mar (crispy date-filled cookies). As she poured him a cup of cardamom tea, my grandfather was taken by her silky curls, her shy smile and her gentle manners. My grandfather fell hard for the charms of my grandmother Nana Aziza and they married on March 17, 1943. 

The Babylonian Jewish community had thrived for 2,600 years, but with the rise of Arab nationalism in the mid-twentieth century, the Jews had no choice but to leave. The Iraqi Jews rebuilt their lives, primarily settling in Israel and London. 

My grandparents left for Israel with five young children and one suitcase in May 1951. There are no heirlooms. Just faith in Hashem, Jewish traditions, some black-and-white photos and my grandmother’s recipes. 

More than any other food, I feel that baba ta’mar are a tangible reminder of my Babylonian roots. A thin four-inch round cookie made with a crispy, unsweetened dough, topped with sesame seeds and a soft, creamy date filling.

For Iraqi Jews, freshly baked baba ta’mar are one of the best ways of showing love. 

Dates are the ultimate symbol of Middle Eastern hospitality, served with coffee and tea to greet guests. For Iraqi Jews, freshly baked baba ta’mar are one of the best ways of showing love. 

—Sharon

Through the years of attending the Kahal Joseph Community Purim Bake and doing baking demonstrations with Sharon, I have mastered the art of baking these delicious cookies. They truly are the perfect treat—the crispy exterior of the yeast dough and nutty smattering of sesame seeds is a perfect foil to the deep caramel sweetness of the dates. 

Sharon and I are very excited to host a Purim baking master class with Mickey Kahtan where we will demonstrate how to make baba ta’mar, Iraqi almond macaroons and my specialty, biscochos from the Rhodesli kitchen.

We hope you can join us on Monday March 18 at 7pm at Kahal Joseph Congregation. 

Ba’ba Tamar Recipe

Date Filling
2 cups date paste
1/4 cup olive oil
3 Tbsp water
1/4 cup crushed walnuts
Combine dates and olive oil, then add water and walnuts until mixture becomes a smooth paste. Set aside.

Garnish
3 eggs
1 Tbsp honey
1 Tbsp water
1/2 cup sesame seeds
In a small bowl, beat together the eggs, honey and water. Set aside.

Dough Recipe
2 packets active dry yeast
1 tsp sugar
1 tsp kosher salt
2 cups warm water, divided
7 cups all purpose flour, sifted
1 cup avocado or vegetable oil
1 tsp fennel or nigella seeds

• In a small bowl, add warm water to yeast, sugar and salt. Cover and leave to proof for 10 to 15 minutes.
• In a stand mixer, add flour, oil, water, fennel seeds and yeast mixture and mix until a dough is formed.
• Remove dough from mixer bowl and knead the dough by hand until it is smooth and stretchy. Place the dough in an oiled bowl, then rub some oil on top of the dough. Cover with a kitchen towel, set aside in a warm spot for 1 hour.
• Remove the dough and knead for 2 minutes. Return to the bowl and let stand for 25 minutes.
• Preheat oven to 350°F.
• Divide the dough into four pieces. Grease hands with oil, pinch the dough into golf ball size balls and roll till smooth. Lay the dough balls on a greased baking sheet.
• Place a ball of dough into the palm of your hand, make a deep indentation into the dough and place half a tablespoon of date filling in the hole.
• Pinch dough closed. With a small rolling pin, roll the ball flat until it is about 4 inches in diameter. With the end of the rolling pin, make a few indentations in the center of the cookie. Place cookies on a baking sheet.
• Brush cookies with egg mixture, then top with sesame seeds.
• Repeat until all dough and date filling are used.
• Bake for 12 to 15 minutes, until golden and crispy.

Rachel Sheff and Sharon Gomperts have been friends since high school. They love cooking and sharing recipes. They have collaborated on Sephardic Educational Center projects and community cooking classes. Follow them on Instagram @sephardicspicegirls and on Facebook at Sephardic Spice SEC Food.

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