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August 6, 2026

Two Mountains — A poem for Parsha Re’eh by Rick Lupert

Re’eh — see (Deuteronomy 11:26–16:17)

I see two mountains.
One is a good mountain
and one is bad.

It used to be obvious
which was which.
Now it’s still obvious

but only if you agree.
No one agrees.
I hardly know where

to shout my curses
and blessings anymore
No one has ears.

I see the mountains
on the TV. They are loud.
They are the loudest thing.

I see the mountains
holding signs that
say opposite things.

These mountains
do not speak at
family dinner.

These mountains
could use some
mountains counseling.

These mountains are
not ready to join hands
across the river.

I see them.
I’ll keep looking until
they tell me what to do.


Rick Lupert, a poet, songleader and graphic designer, is the author of 30 books including “Begin the Beget” and “God Wrestler: A Poem for Every Torah Portion.” Visit him at www.JewishPoetry.net

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Can We Make Anti-Zionism as Taboo as Anti-Semitism?

One of the toughest nuts to crack in the pro-Israel world is how to deal with the alarming rise in the hatred of Zionism, what is commonly known as anti-Zionism.

Given that Israel is the Jewish state, this hatred of Zionism inevitably bleeds into the hatred of Jews. I won’t bore you with something we’re all too familiar with— to avoid the ugly charge of anti-Semitism (which is still taboo), Jew-haters need only hide behind the bashing of Zionism.

Simply put, it sounds a million times better to say I’m against Zionism than to say I’m against Jews.

But just as Jew-haters use anti-Zionism because it’s not taboo, defenders of Israel use anti-Semitism because it is taboo.

Even when it’s true (as it often is), the problem for Israel defenders is the convenient rebuttal: I’m not against Jews, I’m against Zionism. And since Zionism has become such a dirty word, that rebuttal tends to resonate.

Indeed, Zionism has become so toxic that we’re not hearing much these days about the IHRA definition of anti-Semitism, which incorporates things like “denying the Jewish people their right to self-determination” and applying double standards against Israel. Especially since Oct. 7 and the war in Gaza, the hurricane against Zionism has trammeled virtually everything in its path.

Israel defenders are left with only tough choices: either continue to lead with anti-Semitism (which is easy to rebut), or make the case that anti-Zionism itself is a sin of its own– as taboo as anti-Semitism.

Two initiatives have emerged that aim to do just that: Movement Against Antizionism (MAAZ) and Stop Antizionism (SAZ). (Both groups spell antizionism without a hyphen).

On its website, MAAZ has a short and long definition of antizionism.

The short one: “Antizionism is hatred of Israel.”

The long one: “Antizionism is an ideology that treats the existence of Israel as an inherent crime. It emerged from three key sources: the Nazi-Islamist axis of the 1930’s-1940’s, postwar Soviet-Arab-nationalist propaganda (1956-1989), and Western academic settler-colonial theory (1990’s-present). Synthesizing these lineages, antizionism advances three core libels—colonizer, apartheid, and genocide—circulated not as contestable claims but as axioms that preempt debate. This ideology works to justify the elimination of Israel, normalize campaigns of isolation and terror, and extend repression beyond Israel itself by marking Jews worldwide as ‘Zionists,’ a category used to justify exclusion, intimidation, purges, and violence.”

Similarly, Stop Antizionism, which held a major conference recently in Toronto, describes antizionism as a “libel-driven hate movement,” the latest manifestation of the world’s oldest hatred.

On its activist website, it includes a declaration and educational tools, and identifies the “core tactics” of antizionism:

  1. Libel: Most often, blood libels such as “genocide,” “colonizer,” or “apartheid.”
  2. Conspiracy Theories: Claims about Jewish/Zionists world domination.
  3. Scapegoating: Blaming Jews/Zionists for conflicts or problems unrelated to them.
  4. Stigmatization: Isolating and excluding Zionists as unacceptable in public and private spaces.
  5. Denial: Dismissing or minimizing attacks and suffering of Jews (October 7 denial is one example).
  6. Justifying Violence: Asserting that harm to Israelis/Jews/Zionists is warranted or deserved.
  7. Dehumanization: Portraying Israelis/Jews/Zionists as subhuman, demonic, or uniquely evil.
  8. Tokenization: Using antizionist Jews to launder or shield hate.
  9. Eliminationism: Calling, explicitly or implicitly, for the destruction of the state of Israel or expulsion/murder of its citizens.

Both MAAZ and SAZ describe the complex historical connections between Zionism and Jews, but in a way that clarifies the singular sin of antizionism. Antizionism, in other words, is wrong whether or not it is antisemitic.

Conveying that message is crucial for the future of world Jewry; we can’t allow the antizionist libels and hate to go unanswered and endanger Jews.

At the same time, it’s also a bedeviling mission: How does one make antizionism a sin when much of the world already sees Zionism itself as a sin– when calling someone “antizionist” feels like a compliment?

There’s no magical answer, but one weapon we might add is to turn the tables and show Zionism as a blessing rather than a sin.

I’ve written about this in the past, so allow me to quote from a 2025 essay titled, “Zionism is Great for the World.”

As I wrote: “Just as there is plenty of truth to challenge the libelous accusations against Zionism, there is plenty of truth to support the claim of Zionism’s value to the world.”

I noted the shock value: “The country that is most maligned on the planet — the Zionist state — turns out to be one of the top contributors to that same planet.”

I brought the receipts– the overwhelming evidence.

“Zionism is about building, about creating, about prevailing against all odds, about having faith in our strength and our destiny.”

I quoted my friend Gil Troy: “Zionism is one of the most successful forms of liberal democracy ever invented — a kind of nationalism that has created a productive society and a happy people — rooted in the past, thriving in the present and helping to invent a better future.”

Then I doubled down on the evidence:

“Go down the list of the world’s biggest problems — health care, cybersecurity, food insecurity, climate change, harnessing solar and wind power, fighting diseases, helping people with special needs, dealing with mental trauma, among so many others — and you will find Zionists who are delivering at the highest levels.”

You get the idea.

This pro-Zionism angle is by no means a replacement for the important campaigns against antizionism, which convey critical truths.

Rather, it’s a complementary weapon that might help us crack the nut while boosting Zionist morale.

And in the process, maybe even shock and rattle a few antizionists.

Can We Make Anti-Zionism as Taboo as Anti-Semitism? Read More »

A Moment in Time: God Laughs, We Discover

Dear all,

This week, I found myself returning to an old Yiddish expression: Der mentsh trakht un Got lakht — “We plan, and God laughs.”

Why did this come to mind?

Our family was on our way home from vacation when a lengthy delay on our first leg forced an unexpected overnight in Chicago.

Not just any overnight—the only available flight was 24 hours later.

Summoning every ounce of enthusiasm I could muster, I told the kids, “We’re going to have an adventure in Chicago.”

And, in the end, we did.

We wandered the halls of the Museum of Science and Industry.

We stood in quiet awe before the Chagall Windows at the Art Institute.

We approached Cloud Gate in Millennium Park with wonder.

We ascended the Hancock Tower, taking in the view from the sky.

And yes—there was ice cream.

By the time we finally landed at LAX close to midnight, we were tired and more than a little cranky.

This was not our plan.

But somewhere along the way, it became something else. We chose to meet disruption not with frustration, but with opportunity. We allowed an inconvenience to become an invitation.

Life will inevitably hand us delays, detours, and disappointments. The question is not whether our plans will change—but whether we are willing, in that moment in time, to change with them, and to discover the unexpected blessings waiting just beyond the plan.

With love and Shalom,

Rabbi Zachary R. Shapiro

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A Bisl Torah — Commuting

As our daughter begins high school activities, we’ve started commuting. Until this point, school and shul have been directly across the street. An entirely new world of traffic, delays, angry drivers, and negotiating with the GPS has arrived.

When I mentioned the commute to a congregant, he wisely remarked, “Take advantage of the time with your daughter. Hold on tight.”

And in between the bumper-to-bumper Sigalerts, I’m trying to soak in the moments. Blasting the radio, singing off key, hearing tidbits of high school information, and getting glimpses of both child and mini adult wrapped into one.

Some of the greatest Torah lessons occur while stuck on the freeway. Deuteronomy 6:7 guides us, “You shall teach them diligently to your children, and shall talk of them as you sit in your house, and when you walk by the way, and when you lie down and when you rise.” In our miles on the road, there is sacred opportunity to strengthen connection, learn from and with my child, and soak up these little girl moments for as long as I can.

Torah learning and Torah living need not only occur in one place; each journey is meant to spark insight, meaning, and the opportunity to deepen bonds with those we love.

When taken with someone special, appreciate the commute. Teach them. Let them teach you. Hold on tight. One day, when we look back at the rides together, we’ll reflect how quickly the time went by.

Commutes we’d be willing to do over and over again.

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.

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Ulysses’ Restraint by Homer and Ben Zoma but Not by Zionists

Home, which Ulysses for many years has lacked,
is not the same when he returns to Ithaca.
Although he’s warmly greeted by his mythy cur,
and the wedding bed appears to be intact,
the hero cannot step into the same place twice,
any more that you can step into a river
expecting the same water. Life does not deliver
identical performances preserved with ice,
for time, unlike your feelings, can’t be frozen, ever,
and when you try to go back where you came from, you
will find that since you’ve changed with time, your point of view
will be quite different. Nothing is the same forever.
It wasn’t for the Greeks in spite of Byron,
and would be for the Arabs of south Syria’s
landmass, dissed not by Jews but by a siren
deluding them in their despair to be delirious.

Restraint was not the leitmotif that enabled the return to Israel of Jews,
heroic in a way that was the antithesis of what, in the Epics of the Fathers, Ben Zoma
demanded from a hero, one they as Zionists still choose to lose,
not becoming No Men as did Ulysses defeating Polyphemus in the epic attributed to Homer.

 

Epics of the Fathers (Pirqei Avot) 4:1:

בֶּן זוֹמָא אוֹמֵר. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִירוּ

Ben Zoma said: Who is gibbor, mighty? He who restrains his [evil] inclination, as it is said: “He that is slow to anger is better migibbbor, than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32).

Nolan’s movie subverts its hero when it portrays its gibbor, hero, Ulysses, as a man who failed to demonstrate restraint. Paradoxically, perhaps, this makes Chritopher Nolan’s hero the “No Man,” which is how Ulysses describes himself to Polyphemus.

I also wonder whether this description of Homer’s Ulysses contrasts Nolan’s Ulysses with Leopold Bloom, James Joyce’s anti-heroic variation of this theme.  


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.

Ulysses’ Restraint by Homer and Ben Zoma but Not by Zionists Read More »

Print Issue: “I Stand With the Jews” | August 7, 2026

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Beyond the Nebbish: New Hollywood Initiative Seeks to Transform Jewish Representation on Screen

For generations, Hollywood has been filled with Jewish voices — but Jewish identity itself has often been portrayed through a limited lens. The familiar neurotic Jewish character who complains, worries or turns traditions into a punchline has become a recurring presence on screen. The humor is often brilliant, and self-deprecation is deeply rooted in Jewish culture, but Allison Josephs believes Hollywood has rarely explored another side: ordinary Jews from all walks of life who are openly proud of and connected to their heritage.

Josephs, a writer, producer and Jewish advocate, has spent nearly two decades working to change the way Jews are portrayed in media. In 2007, she founded Jew in the City, an organization created to challenge misconceptions about Orthodox Jews through storytelling. In 2021, she expanded that mission by launching the Jewish Institute for Television & Cinema (JITC) Hollywood Bureau, an initiative dedicated to promoting authentic and nuanced portrayals of Jews, Judaism and Israel in film and television while challenging stereotypes in entertainment.

“I think there has always been a reticence in Hollywood to show Jews just unapologetically enjoying being Jewish,” Josephs said. “What you have is a certain archetype of our Larry David character who’s whining, kvetching, complaining that the service is too long and the sermon is so boring. We have Jon Stewart with a bit about why Easter is so much better than Passover, they have chocolate bunnies and chocolate eggs, and we have hard-boiled eggs. And yeah, it’s funny. Chocolate is better than a hard-boiled egg. But at the same time, why do we always have to dunk on ourselves?”

That question — how to expand the range of Jewish stories being told in Hollywood — is at the heart of JITC’s new Jewish Roots Screenwriters Collective, a fellowship designed to help working writers develop film and television projects rooted in Jewish identity, ethical traditions and moral values.

The idea began taking shape in the aftermath of Oct. 7, 2023, when concerns about rising antisemitism were growing in Hollywood and beyond. At the Variety Antisemitism Summit in 2023, philanthropist Daniel Loeb delivered a message that stayed with Josephs.

Loeb, who is deeply committed to Jewish life but is not traditionally observant, spoke about the power of Jewish learning and encouraged the audience not simply to respond to antisemitism with complaints, but to reconnect with Jewish wisdom and texts. For Josephs, the message raised an important question: Could Jewish learning serve as a source of inspiration for Hollywood storytellers?

At the same time, Josephs was examining what had worked for other communities in improving representation in entertainment. When she launched the JITC Hollywood Bureau, her goal was to create for Jews the kinds of programs that other groups had successfully used to bring more authentic stories to the screen. But she quickly realized that the challenge facing Jewish representation was different.

Many existing writers’ labs were designed to help underrepresented groups gain access to the industry and secure opportunities. But that was not the primary obstacle for Jewish creators, Josephs noted.

“I couldn’t say to the studios: Jews need jobs. Jews don’t work in the industry — that’s not true. From the start, Jews have always had jobs in the industry,” she said. “I needed a different angle.”

Josephs said the answer was to create an initiative that would help Jewish writers reconnect with the depth of their own heritage and draw from Jewish history, traditions and values as a source of creative inspiration.

The goal was not simply to create more Jewish characters, but to encourage writers to bring more of their own heritage and lived experience into the stories they tell.

Research conducted by JITC and the Norman Lear Center’s Media Impact Project helped confirm some of Josephs’ concerns. The study found that Jewish characters were often portrayed through stereotypes and that Jewish identity was frequently minimized or hidden rather than explored in meaningful ways. It also revealed disparities in representation, including that Jewish women were less likely to be cast in Jewish roles compared with their male counterparts.

“The study gave us proof of the hunches that we had,” Josephs said. “We had hunches that stereotypes were prevalent … but what we were not expecting was that Jewish identity was hidden.” The findings helped define the purpose of the collective: helping writers draw on thousands of years of Jewish history, ethics and tradition.

The concept moved quickly from an idea to reality. Applications opened soon after the announcement, and the inaugural cohort brought together 10 working writers whose credits include “Grey’s Anatomy,” “The Good Doctor,” “Physical,” “Upload,” “A Small Light,” “Dickinson,” “S.W.A.T.,” “Robot Chicken” and “Kung Fu.”

For Josephs, the program also addresses a much older tension in Jewish American history: the relationship between visibility and assimilation. For generations, many immigrant and minority communities learned to downplay aspects of their identities in order to avoid discrimination. Josephs pointed to a pattern of “covering” — changing names, altering appearances or hiding cultural practices in order to fit into the mainstream.

“Historically, different minority groups would cover when they came to work,” Josephs said. “They would use their English name instead of their ethnic name, they would straighten their hair, they would bring in American food instead of ethnic food. There was a sense for many decades in this country that the way that you protect yourself from discrimination is by flattening your identity and erasing your identity and kind of becoming more of the American norm.”

Other communities, she said, have since moved away from that model, embracing the idea that visibility and pride can lead to greater acceptance. Josephs believes Jewish representation is now at a similar crossroads. For many early Jewish Hollywood pioneers, assimilation was often viewed as a path to safety and success. Many of Hollywood’s founders were Jewish immigrants who escaped antisemitism in Europe only to encounter discrimination in the United States.

“There were industries that shut Jews out — real estate, law, medicine and others,” said Josephs. “So Jews went out and built their own institutions, including hospitals, law firms and, eventually, Hollywood. But the message they received was that even in America, they would be safer and more accepted if they were a little less Jewish.” And so, while Hollywood has always been very Jewish, you could never be too explicitly Jewish.  “That was exactly frowned on,” said Josephs.

The Jewish Roots Screenwriters Collective was created, in part, to challenge that legacy by giving writers new creative tools. Rather than relying on familiar tropes, participants explored Jewish texts and traditions as a foundation for developing characters, conflicts and narratives.

The workshop was organized around core Jewish values, including courage, joy, shalom bayit (peace in the home) and teshuvah (return or transformation). Writers examined how these concepts appeared in Jewish sources and how they could inform contemporary storytelling.

Could a character draw courage from the example of King David? Could a story explore the importance of choosing peace over resentment within a family? Could Jewish traditions around joy, responsibility and repairing relationships inspire new kinds of characters? By reconnecting writers with these sources, Josephs hoped the program would provide not only inspiration for their work, but also a deeper connection to Judaism.

The projects that emerged reflected a wide range of genres and perspectives — from young adult stories and science fiction to historical dramas and contemporary relationships. Several writers explored the relationship between Black and Jewish communities, a topic Josephs said felt particularly timely as many people seek ways to strengthen connections between the two groups.

One project explored a love story that, at its core, could resonate with any audience — but featured characters from different Jewish ethnic backgrounds. For Josephs, that captured the larger goal: creating Jewish stories that are universal in their themes while allowing Jewish identity to exist naturally within the narrative.

Josephs said writers were encouraged not to make Judaism itself the central conflict, but to tell stories in which Jewish characters experience the same universal emotions, relationships and challenges as everyone else. She noted that this reflects a broader shift in Hollywood, where other communities have also pushed for stories that are not defined solely by identity struggles.

“The story and the conflict should be a human conflict, a universal conflict,” Josephs said. “The tapestry of the story is the identity that just folds in.”

The same philosophy applied across genres, including a sitcom centered around a family — a story designed to appeal to a broad audience, with Jewish identity woven naturally into the characters and their world.

The response, Josephs said, exceeded expectations. The writers described the experience as personally meaningful, saying it strengthened their connection to Judaism, influenced the stories they wanted to tell and helped build a new sense of community.

Industry executives and producers, including Oscar-nominated producer J. Todd Harris, Emmy-nominated writer and producer Nicole Yorkin, producer Heather Kadin, former Sony Pictures executive and producer Jonathan Kadin, and entertainment attorney Craig Emmanuel participated as mentors and panelists to guide the cohort on their pitches. They were also impressed by the range and originality of the projects. At the conclusion of the program, the writers got the chance to compete for production financing from Judea Pictures, an independent film fund that is now considering their projects for investments ranging from spec pilots to low budget features.

For Josephs, the question of representation extends beyond Jewish characters to portrayals of Israel and Israelis on screen. She believes there has been a shift in recent years, particularly after Oct. 7, with Israeli characters increasingly depicted through the lens of violence and brutality.

Historically, Israeli characters in Hollywood were often associated with military or security roles — the Mossad agent, the soldier or the character skilled in Krav Maga — but they were generally portrayed as protagonists or figures audiences were meant to support. Josephs believes that portrayal has changed.

“We are seeing an increase in Israeli characters being more violent in recent years,” she said. “We are seeing the blood libel and the viciousness of the violence being directed at Israeli characters when they used to be characters basically involved in fighting but they were the good guys.”

Asked whether such portrayals influence viewers’ perceptions of Israel and Israelis, Josephs said the impact of media representation is well documented. “One thousand percent,” she said. “There is a ton of research showing from other communities, and we’re working on more research now since the Norman Lear study, that what people see on the screen influences what they think of the group.”

Josephs pointed to research showing that positive and complex portrayals can help humanize communities that audiences may not otherwise understand. She cited studies examining the impact of shows such as “Will & Grace” on attitudes toward LGBTQ people, as well as research on the representation of Black and Muslim communities.

“These are called impact studies,” she said. “The good representation makes people think better about the community, and the bad representation makes people feel worse about the community.”

As the inaugural cohort moves forward with their projects, Josephs hopes their work will help expand the way Jewish stories are imagined in Hollywood — moving beyond stereotypes and toward characters whose Jewish identities add depth to their stories rather than define them completely.

Beyond the Nebbish: New Hollywood Initiative Seeks to Transform Jewish Representation on Screen Read More »

Bringing Israeli Doctors Back

Israeli physicians and scientists leave the country for fellowships, postdoctoral work, medical school and research jobs that can last several years. Overseas hospitals and institutions may offer them positions, salaries can be higher and their children begin building lives abroad. By the time they consider returning, a temporary move may have become permanent.

ScienceAbroad works to keep those departures from becoming permanent. The Israel-based nonprofit was founded in 2006 to support Israeli scientists and physicians before they leave, while they work overseas and when they consider coming back. Its programs include medicine, biotechnology, engineering and academia communities, conferences, webinars, job listings, employer introductions. They also coordinate flight grants and help navigate with Israeli bureaucracy. Nadav Douani, ScienceAbroad’s CEO since September 2019, is leading those efforts.

“They’re spending another two to three years abroad, and the kids grow up,” Douani told The Journal. “They’re becoming American or Canadian citizens. They may try to come back to Israel, but they’re staying abroad.”

Douani, a former senior advisor in Israel’s Ministry of Science and Technology, said ScienceAbroad’s mission is to bring Israeli physicians and researchers home and connect them with Israel’s healthcare and scientific institutions. He also sees a return to Israel as a chance for physicians to serve patients through the country’s public healthcare system.

ScienceAbroad estimates that about 70% of the scientists who have participated in its overseas communities have not returned to Israel. A 2024 study of 297 Israeli physicians who pursued fellowships abroad found that 156, or 52.5%, were living outside Israel at the time of the survey. Forty-eight of those physicians had completed their fellowships and remained abroad. Among those physicians who remained abroad, 69% reported medium or low confidence that they would return. Higher salaries, Israel’s political and social climate and better work-life balance were the leading factors encouraging them to stay overseas. A guaranteed job in Israel was associated with 8.6 times greater odds of high confidence in returning. A position that would use skills acquired during the fellowship was associated with 3.5 times greater odds.

Douani said physicians may find higher salaries and a different work-life balance in the United States. In Israel, he said, shifts can last 24 or 36 hours. “So this is a gap that we in Israel were not able to cover,” Douani said.

ScienceAbroad works with two groups in medicine: physicians who leave Israel for fellowships and Israeli students who attend medical school in Europe. Douani said Israel does not have enough medical-school seats for every qualified applicant. The Knesset Education Committee reported in 2025 that 1,448 students were expected to begin medical school in Israel during the 2025–26 academic year, compared with about 1,100 in 2023–24. The Health Ministry has set a goal of training 2,000 first-year medical students per year by 2030. “A lot of Israelis are moving to Europe, to the Czech Republic, Italy, Hungary, Romania, those kinds of countries,  to learn to be physicians over there,” Douani said. Some Israeli students spend five or six years studying medicine in Europe before returning to take Israel’s licensing examination.

Douani said a Ministry of Health loan program can reduce or forgive tuition debt for physicians who return to needed specialties or regions. A physician entering geriatrics at Ziv Medical Center in northern Israel may qualify for full support, while a doctor entering a field with less demand in central Israel may have to repay the loan. “So the Israeli government tries to encourage people by paying almost all their tuition, this is the word, by paying all the tuition, but it depends what they’re going to do,” Douani said.

Douani said while returning physicians can work in Israel’s public and private healthcare systems, Israel cannot match some American salaries. “If you’re a physician and you are obligated to the oath and you see yourself as someone that serves everyone and wants to save lives and help people to have a better life, in Israel you can do that,” Douani said.

Patients in Israel’s public system can wait three to six months for some specialists, Douani said. Patients who pay for private care may receive an appointment within a week. Asked whether Israel was prepared to meet the demand for mental-health care created by war, attacks and years of rocket fire, Douani gave a direct answer. “No, it’s very simple,” Douani said. Wounded soldiers, survivors of the attacks in southern Israel and children raised under rocket fire need care.

“We say all the time that Israel is a country in a trauma, that we are all suffering in some way from a trauma,” Douani said. “So I can say this is a very radical way of saying that, but I’m saying that people need help, and unfortunately there is not enough.”

Douani said medication alone could not meet the full need. “This is not a way to support,” Douani said. “You need to take care of their health, their mental health by understanding and give them ways to support that.” The ScienceAbroad Global Israeli Applied Science Symposium is scheduled for Sept. 8, in Tel Aviv, with online participation available. The agenda includes research in medical imaging, cancer immunotherapy, genome editing, robotics, tremor treatment, brain stimulation involving ADHD and PTSD drug development.

“We are on our side doing two missions,” Douani said. “One is to bring back those Israelis that move abroad to do their fellowship, make sure they’re not staying and stuck. This is one. Second, is to have the Israelis that move abroad to do their Israeli students that move to Europe and bring them back, convince them to come back to Israel. I think it’s a privilege to live in Israel, work in Israel, raising your kids here, feeling safe, even though sometimes we’re under a war here, but you feel safe in the street, and this is important.”

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More Than Flavor: The Healing Power of Herbs and Spices

This week, Rachel and I share our column with our good friend Jill Sharfman. She and I became friends when we were both young singles on the Upper West Side of Manhattan. I returned to Los Angeles and she moved here too. While our paths crossed in social situations, it was when Rachel and I started writing this column that we reconnected with Jill. Jill, who trained as a holistic nutritionist, always shares invaluable insights into food and health. (Actually we’re a little jealous of her clients because she has a really sensible and calming approach to eating and nutrition!)

We hope you enjoy Jill’s recipes as much as we enjoyed making them with her.

—Sharon

At my Hungarian grandmother’s house, Shabbat didn’t begin on Friday night. It began days earlier.

By Thursday night, the table was already set, and the refrigerator was filled with enough food to feed a small army. There was stuffed cabbage, chopped liver, gefilte fish, sweetbreads or tongue polonaise, chicken soup with matzah balls, cabbage soup, mushroom barley soup, krautpletzle, roast chicken, pot roast, veal, potato kugel, sweet noodle kugel, salt-and-pepper kugel and so much more.

My grandmother Martha was an extraordinary cook, but fresh herbs and spices were rarely part of her repertoire. Born and raised in Brooklyn, she cooked the way many home cooks of her generation did, relying on the ingredients that were readily available. Salt and pepper carried most of the flavor. While traditional Central European cooking often includes herbs like caraway and tarragon, they may not have been easy to find at the time. She wasn’t grabbing handfuls of fresh rosemary or oregano from the garden, but she knew exactly what a generous spoonful of Hungarian paprika could do.

Today, our spice racks tell a different story. Beyond adding flavor, herbs and spices have been used for centuries in traditional cultures for their medicinal properties. Modern research is beginning to confirm what generations before us understood long before science could explain it.

First, a quick kitchen lesson. Herbs are the leafy part of a plant and can be used fresh or dried, while spices come from the bark, roots, seeds, flowers, or fruit. Cinnamon comes from bark, turmeric is a root, cumin is a seed, and peppercorns are actually dried fruit. Because they come from these concentrated parts of the plant, spices generally pack a bolder flavor.

Here are a few of the most valuable members of my spice rack:

Cumin

A member of the parsley family, cumin has flavored dishes for centuries while quietly supporting digestive health. Research also suggests it plays a role in weight loss, and managing diabetes, making this earthy spice a small ingredient with impressive potential.

Turmeric

The golden spice of Ayurvedic medicine, turmeric gets its superstar status from curcumin, a compound widely studied for its ability to support a healthy inflammatory response. Pair it with a pinch of black pepper to help your body absorb more of its beneficial compounds.

Cinnamon

Looking to sweeten your oatmeal without adding more sugar? Cinnamon helps control blood glucose levels in Type 2 diabetes and lowers blood pressure all while adding warmth and flavor to everything from breakfast to roasted vegetables.

Rosemary

Rosemary has quite a history. It was once used to embalm mummies, and ancient scholars believed it sharpened memory by tucking sprigs into their hair while studying. Today, research suggests it enhances cognitive function, reduces anxiety, fortifies the immune system and supports GI health.

Garlic

Botanically, fresh garlic is a vegetable, but in the kitchen it acts more like an herb or spice, adding bold flavor in small amounts. Much of the research on garlic’s benefits, including its role in supporting healthy cholesterol levels and immune function, has been conducted using fresh garlic. To maximize its beneficial compounds, chop or crush fresh garlic before using to help release allicin.

Oregano

More than a pizza topping, oregano is rich in antioxidants, bacteria-fighting elements, and antifungal compounds. It has long been valued for defending against infection while bringing bold Mediterranean flavor to everyday cooking.

Cayenne Pepper

Its fiery heat comes from capsaicin, a natural compound studied for its role in boosting metabolism, providing pain relief, and calming inflammation. A little cayenne goes a long way.

Paprika

If my grandmother reached for one spice, it was paprika. Beyond its beautiful color, paprika is rich in carotenoids that support eye health and delivers a healthy dose of antioxidants.

What I love most is that none of this requires an expensive supplement or a complicated wellness routine. You’re already cooking dinner, so why not let your seasoning do a little extra work? Simply reaching for a few extra pinches makes everyday meals more flavorful while adding an extra layer of nourishment.

As different as our kitchens may look today, I like to think my grandmother would appreciate that herbs and spices are doing double duty, adding both great flavor and lasting health benefits to the meals we prepare for the people we love.

Years ago, my father told me that of all his children, I cook the most like my grandmother. Considering the meals that came from her kitchen and the memories she created around her table, it remains the highest compliment I have ever received. I may reach for fresh rosemary, oregano, turmeric, cinnamon or ginger where she reached for paprika, but the goal is exactly the same: to gather family around the table and feed them food that nourishes both body and soul.

– Jill H. Sharfman, BCHN

Rosemary Almonds

If you’ve ever been to my house for Shabbat dinner, there’s a good chance you’ve nibbled on one or both of these during the meal. They’re easy to make ahead, and they’re a delicious reminder that a few fresh herbs and spices can transform everyday ingredients into something special.

Makes: 8 servings

INGREDIENTS

4 cups whole almonds

1/3 cup extra-virgin olive oil

3 Tbsp fresh rosemary, finely chopped

1 tsp garlic, finely minced

Sea salt, to taste

1. Preheat the oven to 350°F.

2. Spread the almonds on a large baking sheet and toast for 12 to 15 minutes, or until fragrant.

3. While the almonds are toasting, combine the olive oil, rosemary, garlic and sea salt in a large bowl.

4. Add the hot almonds to the bowl and toss until evenly coated. Taste and season with additional sea salt, if needed.

5. Serve warm or at room temperature. Store in an airtight container or freeze for longer storage.

Marinated Garlic Olives

Makes: 4 servings

INGREDIENTS

1 Tbsp dried oregano

½ cup apple cider vinegar

2 tsp extra-virgin olive oil

4 cloves garlic, chopped or minced

2 cups pitted green olives

1. In a bowl, whisk together the oregano, apple cider vinegar, olive oil and garlic.

2. Add the olives and stir to coat evenly.

3. Transfer to a glass jar or airtight container and refrigerate overnight before serving.


Sharon Gomperts and Rachel Emquies Sheff have been friends since high school. Their cooking and storytelling project has grown into a devoted following on Instagram @sephardicspicegirls and on Facebook at Sephardic Spice SEC Food. Website ssephardicspicegirls.com/full-recipes.

Register to join them at their Sweet & Salty Simanim cooking demo for @yesh_tikva.org, September 1, 2026 7pm-9pm

Jill H. Sharfman, BCHN, is a board-certified holistic nutritionist based in Los Angeles. She was also the co-host of the Let My People Eat podcast. Follow her on Instagram @jill.sharfman.

More Than Flavor: The Healing Power of Herbs and Spices Read More »

Table for Five: Re’eh

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

However, be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh.

– Deuteronomy 12:23


Dini Coopersmith

Speaker and Trip Director, www.ReconnectionTrips.com

“Be strong”? Not to eat blood? With any other negative commandment, to abstain from something, the Torah uses the words “Hishamer lecha – “Guard yourself,” or “be warned against.” Blood seems like a distasteful substance, which most people would naturally abhor. Why is “strength” necessary to refrain from eating it? The Torah continues to explain – blood is the soul of the animal, the life force within it, that carries the character of the animal. It almost has a live energy, an animalistic force or frequency. The Ramban comments interestingly that people used to eat blood as part of a black magic practice or witchcraft, essentially a form of idol worship, to obtain prophetic abilities, or even demonic powers, gleaned from the energy or consciousness within the blood!

This reminded me of an article I just read, about our modern age pursuit of psychoactive drugs or psychedelic-assisted therapy, which enhance consciousness and provide a spiritual experience or healing through inhaling, ingesting or smoking. The resulting insights occur almost instantaneously, miraculously, not as a result of real inner work and learning. And if belief in a shaman or a healer is necessary, this process seems to involve more than a whiff of idol worship …

Hashem says: Don’t go for the quick fix, do the real inner work of growth, change and connection to God. Trust that Hashem wants your best. Don’t resort to superstitious practices or occult traditions to reach insights or to foretell the future. And for this, one certainly needs to “be strong!”


Rabbi Bentzion Kravitz

Founder and Jerusalem Director of JewsForJudaism.org

An evangelical street preacher at UCLA drew a jeering crowd by shouting insults at ethnic groups and minorities. When he screamed “The Jews killed Jesus and are damned to hell” unless they accept Jesus as Lord and savior, a distraught student begged me to defend Judaism.

So, I demanded proof of his claim, and he argued that Jesus’ miracles proved his divinity. I countered using this week’s Torah portion, Re’eh. Specifically Deuteronomy 13 which warns that false prophets can perform signs to test our faith. So, miracles don’t prove someone is God or the messiah. I seized the opportunity to refute another missionary argument that misquotes Leviticus 17:11 as saying “There is no forgiveness of sin without the shedding of blood.” The verse correctly says, “blood makes atonement.” But it is not the only way! The Torah teaches that charity and prayer also provide atonement.

The focus of Leviticus 17 is about the prohibition of not consuming blood because it has a higher purpose. This is repeated in this week’s parsha that states “Be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh.” There are two takeaways. First, the passages must be read in context and correctly translated to determine their correct meaning. Second, reconciliation with God is never out of reach. God is merciful and provides numerous ways to repair our bond with Him, as Malachi 3:7 proclaims, “Return to Me and I will return to you.”


Dr. Erica Rothblum

Head of School, Pressman Academy

This verse comes in the middle of the Torah’s discussion of eating meat. The Torah could have simply prohibited eating blood. Instead, it offers, “Be strong,” reminding us that living intentionally requires discipline as well as gratitude. The Torah insists that we never become so accustomed to satisfying our physical needs that we forget the sanctity of the life that sustains them. Rabbi Samson Raphael Hirsch suggests that while the Torah permits us to benefit from life, it refuses to let us believe that life belongs to us. There is a difference between using God’s creation to sustain ourselves and claiming ownership over life itself.

We often think that holiness is found in designated moments or places. But this pasuk reminds us that holiness is cultivated in the ordinary. By placing boundaries around eating, the Torah teaches that a meaningful life is not built through occasional moments of inspiration but rather through daily habits of intention. Even in the simple act of eating, we are invited to remember the sacredness of life.

Perhaps this is one of the deepest purposes of ritual. We wash our hands before bread, recite blessings before and after meals, and observe the laws of kashrut not because eating itself is holy, but because these practices interrupt our routines just enough to awaken our awareness. Ritual rescues us from living on autopilot. It transforms consumption into gratitude and habit into mindfulness, until even lunch becomes an opportunity to remember that life itself is sacred.


David Brandes

Award-Winning Screenwriter and Writing Coach

A few days before Passover. Kemptville, a small Ontario rural village. It’s 1951. A tired Jew with a long graying beard shows up at our driveway unannounced but expected. He fills a cardboard box with sand and waits. Several crates, filled with squawking chickens soon arrive – enough for the ten Jewish families preparing to celebrate the holiday. The shochet pulls out his chalef (ritual knife), mumbles a quiet blessing, cuts the jugular of the first bird, and lets it bleed out over the box … A grisly sight for a six-year-old. One that stayed with me … particularly the gushing of the blood on to the dirt.

I came to learn that according to the Torah we were meant to be plant eaters in a harmonious world of humans and animals. Sadly, man’s evil nature got in the way of this utopian notion – just as it usually does. So, after the flood God reset the enterprise. Henceforth man would be allowed to eat meat but with an ethical boundary. The blood, the soul of the animal must be returned to the ground from which it came. This emphasizes our kinship with animals; and distances us from primitive notions that drinking blood empowers the drinker with the life force of the animal as well as assorted demonic forces. The late Rabbi Jonathan Sacks captures it best: “These genetic residues from earlier times which – because they are not rational – cannot be cured by reason alone, but only by ritual, strict prohibition and habituation.”


Rebbetzin Miriam Yerushalmi

CEO, SANE; Counselor; Author, “Reaching New Heights”

In Chassidus, blood represents vitality and Binah (understanding) — the spiritual wisdom that generates true joy. Just as this joy enlivens the body and improves blood circulation, investing time in the spiritual activates the soul’s warmth and life. Flesh, by contrast, symbolizes unrefined materialism. Combining the two — consuming blood with flesh — represents the impossibility of mixing pure spiritual enthusiasm with ravenous, self-indulgent physical desire; the two cannot coexist. Diving mindlessly into physical gratification numbs the senses, building a barrier that buries the soul.

Yet, as the Lubavitcher Rebbe emphasized, we must care for the body because it is the sacred vessel housing the soul. Because “you are what you eat,” physical intake directly impacts both body and spirit. By separating the blood from the flesh, the Torah teaches us to elevate physical life without letting coarse materialism consume our spiritual vitality.

The Baal Shem Tov interpreted Jacob’s blessing of his son Issachar, “Yisas’schar chamor garem,” “Issachar is a large-boned donkey,” as, “Yesh sachar chomer garam,” “There is reward caused by physical matter.”

This reward can come from eating properly, or from refraining from eating improperly. I was once at an all-you-can-eat-buffet restaurant near the Dead Sea. Another patron commented on the fact that from their extensive menu of culinary indulgences, I had taken a first serving of only salads. I just smiled in response, but I thought, “I’m happy to be at the Dead Sea, alive and able to resist the foods that aren’t good for me. You are what you don’t eat, too.”

Table for Five: Re’eh Read More »