Boro park Buzz #107 September 24 2017

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5

EIZER L'YOLDOS

The U.S. Military and Rosh Hashanah

by Jeff Jacoby

It was early September 1956, the High Holidays were approaching, and Elihu Schimmel was in the Cold War’s coldest theater.

The young internist, an Orthodox Jew, had graduated from Yale Medical School in the spring of 1954 and gotten married the following year. A week after his wedding, he’d entered the Navy with the rank of lieutenant. Now he was the medical officer on the USS Lindenwald, a dock landing ship steaming in the Arctic Ocean as part of a squadron charged with supplying the DEW Line – the far-flung Distant Early Warning network of radar stations built to detect incoming Soviet bombers in case of an attack on North America. For three months each summer, before polar ice made the seas impassable, multitudes of military personnel brought

8

construction materials, communications equipment, and fuel to the web of northern bases stretching across Canada.

As the only Navy doctor in the Arctic Ocean that summer, Schimmel was responsible for the medical care of men on dozens of ships. Often he had to be transported – by helicopter, by launch, by seaplane – from the Lindenwald to another vessel to see a patient. But with Rosh Hashana (the Jewish New Year) and Yom Kippur (the Day of Atonement) just around the corner, Schimmel was wondering whether a few men could be moved in the other direction. Specifically, a few Jewish men: enough to assemble a minyan, a quorum of 10, so that services could be held on the most sacred days of the Jewish year.

There were a few other Jews on the

Lindenwald. One was an Army private named Sam Levin, who was assigned to the 588th Transportation Company.

Hundreds of men from the 588th were serving on ships throughout the area, and Levin knew quite a few of them, including several who were Jewish – enough, he told Schimmel, to make a minyan. If they could get those guys aboard the Lindenwald by sundown on Sept. 5, they could hold proper Rosh Hashana services – perhaps the first ever to be held in the middle of the Arctic Ocean.

But would the Navy and Army be willing to indulge a few Jewish service members? Would it go to the trouble of transporting men to the Lindenwald and let them temporarily skip their regular duties for religious reasons? Schimmel didn’t know, but – nothing ventured,

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nothing gained – decided to ask.

He approached the Lindenwald’s executive officer, Lieutenant Commander Paul Hurry. Without hesitating, Hurry told Schimmel that he and Levin could count on the Navy’s support, assuming there was no objection from the Army. So Schimmel went to the Army colonel commanding the 588th. Recounting the story to me last week, he couldn’t recall the colonel’s name, but he’s never forgotten his response: “Done. Absolutely. I’ll have the orders drawn up.”

They were as good as their word. By the afternoon of Wednesday, Sept. 5, a handful of Jewish troops from other Navy vessels in the Arctic were aboard the Lindenwald. That day’s shipboard “newspaper” – a mimeographed handout called “DEW Line Daily” – matter-offactly listed “the schedule of Jewish Services for the High Holidays,” to be held in the Crew’s Lounge that evening.

For the benefit of curious readers, it went on to explain the significance of Rosh Hashana and Yom Kippur in Jewish culture (“days of repentance and of rededication ... called collectively the Days of Awe ... according to tradition, everyone is judged ... ends with a final sounding of the ram’s horn”).

At 1900 hours (7 p.m.), an announcement was broadcast over the public-address system: “Attention all hands: Jewish divine services are beginning in the crew’s lounge. The smoking lamp is now out in all parts of the ship.” In Navy jargon, it was a directive banning anyone from smoking anywhere on the Lindenwald: a gesture of reverence for the tiny group of High Holiday worshipers.

After Rosh Hashana ended, Schimmel dashed off a quick letter home. “We had 100% attendance, which fortunately was just 10 boys,” he wrote. “Only one other boy read Hebrew . . . so we had services mostly in English. Took 2-2½ hours both days. . . . Ship & Army personnel were very cooperative and interested in the services – Commodore (via chaplain) came through with an official dispatch to release all Jewish personnel for services – I really never expected any airborne lift to assemble us! I’m very grateful.”

Schimmel’s Navy stint ended the following July, and he went on to a distinguished medical career in Boston.

Now 87, he is still grateful at how readily

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the military accommodated his religious needs. “I never encountered the least whiff of negative reaction,” he told me.

Having grown up in an America where casual antisemitism was widespread and bigotry toward minorities far from taboo, he’d had no reason to think the Navy would be particularly enlightened.

In reality, the US military establishment is remarkably broadminded about religion. As far back as the Spanish-American War, thousands of Jewish troops were granted furloughs to attend High Holiday services. During World War II, with more than half a million American Jews in uniform, military commanders authorized High Holiday services and Passover seders, many of which were attended by hundreds of service members. Some of those services ached with poignancy: In 1945, some 500 Jewish GIs assembled on Rosh Hashana to pray in Verdun, France – a city from which every Jew had been eliminated during the Nazi reign of terror.

Gathering a minyan aboard the Lindenwald from ships throughout the Arctic took some operational doing.

But according to Jonathan Sarna, the prominent Brandeis University historian, such “non-trivial logistical exercises” advanced two goals important to US policymakers.

One was displaying America’s commitment to religious liberty, reinforcing the contrast with the Soviet Union, where religion was banned and believers were cruelly persecuted.

The other was strengthening cohesion within military units by refusing to countenance anti-Semitic (or antiCatholic) prejudice, and by bending over backward to treat religious minorities with courtesy.

To this day, Elihu Schimmel glows when he recalls the respect with which he and his fellow Jews were treated as they prayed aboard the Lindenwald in 1956. When the High Holidays begin, Jewish soldiers, sailors, airmen, and Marines on duty around the world will again gather in prayer, with the full support of the US military. May those men and women, and the grateful nation they serve, be blessed with a safe and sweet new year.

This article originally appeared in The Boston Globe

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The Shmuz on the Parsha

Yonah – Getting the Message Yom Kippur ‫ספר יונה פרק ב‬ :‫(א) וימן ידוד דג גדול לבלע את יונה ויהי יונה במעי הדג שלשה ימים ושלשה לילות‬ :‫(ב) ויתפלל יונה אל ידוד אלהיו ממעי הדגה‬ ‫רש"י יונה פרק ב פסוק א‬ :‫לדג והקיאו לתוך פיה של נקבה שהיתה מלאה עוברי' והיה שם בדוחק ויתפלל שם שנאמר ממעי הדגה‬ ‫ זכר היה והיה עומד בריוח ולא נתן לב להתפלל רמז הקב"ה‬- ‫(א) דג גדול‬

H

ASHEM occasioned a large male fish to swallow Yonah, and Yonah was in the fish for three days and three nights. And he prayed to HASHEM, from the innards of the female fish.” Yonah 2:1-2 According to the simplistic reading of the Meggilah, HASHEM instructs Yonah to go to Ninveh, and tell the people there to do Teshuvah. Yonah, for some unknown reason, refuses to go, and instead boards a ship setting out to sea, seemingly, trying to run away from HASHEM. The Mefarshim explain that nothing could be further from the truth. Yonah was a Navi HASHEM (a prophet of G-d).

A Navi is a man of astonishing piety and greatness, who spends decades perfecting his Avodas HASHEM. While it is true that Yonah was running to sea, it wasn’t because he was hiding from HASHEM, rather something much more complex was going on.

Yonah’s mission In this time period, The Jewish nation had veered far off course. HASHEM

18

planned to exile them from the land of Israel, and He intended to use the Assyrians to do the “dirty work”. The problem was that Assyrians, themselves were, now so wicked, that they deserved destruction. HASHEM called on Yonah to go to the Ninveh, the capital, to bring the people to repent, so that they could remain in existence, and be the tool that HASHEM would use to expel the Jews.

Yonah’s reaction was: HASHEM if you wish to punish your people, you are the Master of the Universe, you know best, but count me out. I want no part of this.

And so Yonah’s plan was simple. Direct prophecy was no longer given outside of the land of Israel. HASHEM hadn’t yet given him the formal nevuah. So as long as he escaped the land of Israel before HASHEM appeared to him to assign him the mission, he wouldn’t have to deliver it.

And so he ran.

Nevertheless, Yonah understood that his running away would cost him his life.

(Mechilta). But he was so dedicated to his people that nothing mattered, not even his life. He was willing to die, rather than be a part of hurting his nation. And so, he

boarded a boat headed anywhere.

When the boat set out to sea and an enormous storm raged, threatening to destroy the boat. Seeing no other choice, the captain and crew threw Yonah overboard, and instantly the sea was calm. Along came an enormous fish that swallowed Yonah. Inside that fish Yonah did Teshuvah. The fish spit him out.

HASHEM gave him the formal nevuah, and he went on to Ninveh.

The Female Fish Rashi makes a critical observation: When Yonah was thrown over board the posuk says he was swallowed by a male fish. Yet, when he davened to HASHEM, the posuk says that a female fish spit him out.

Rashi explains that both are correct.

When Yonah was first thrown into the ocean he was swallowed by a male fish.

He remained inside that fish for three days, and didn’t repent. So HASHEM had that fish spit him out and he was then swallowed by a female fish. This fish was pregnant, and Yonah was squashed inside and uncomfortable. The discomfort

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caused him to do Teshuvah. Then the female fish spit him out.

This Rashi is very difficult to understand. We are dealing with an extremely idealistic man who is ready to give up everything because of his principles. He will run from his home, sacrifice his life, stand up to HASHEM Himself, all because he deeply believes in the justice of his cause. How would a little discomfort change his mind?

The answer to this is based on understanding of man.

The Compound called Man We humans are a complex breed. One minute we can be tolerant, understanding and accepting, and the next minute we can be hard-nosed, obstinate and rigid.

In one situation we can be generous, magnanimous and kind, and in the next situation we can be selfish, self centered and bratty. But it’s the same person. And making sense of our actions requires a fundemental understanding of Creation.

To fashion man, HASHEM took two opposing elements, and synthesized them.

He took a brilliant, untarnished neshama and put into a body. The neshama only wants to do that which is noble, correct and proper. Instinctively it knows exactly what is right and wrong, and it only wants to do exactly that. The body, on the other hand is very different. It is imprinted with appetites and cravings, needs and desires.

It was formed with all of the instincts

needed for its preservation. It only knows these passions, and is solely focused on one agenda—staying alive.

The conscious I, that thinks and feels, is made up of both of these parts. Deep within me is desire to accomplish great things, to help others; to serve HASHEM exactly as He wishes I should. And there is another part of me that just couldn’t care less. There is a full half of me that only knows and experiences physical desires. I am in caught right in the middle of these competing voices, and I have the free will to choose which side I will listen to.

Understanding Yonah This seems to be the answer to the question on Rashi. As great as Yonah was, he erred. While his motivation was pure, he took a stand against HASHEM. And, as righteous, and virtuous as his motivations were, he was wrong and on some level he knew it. Deep within him, he knew the right thing to. But that was the problem.

Because of his devotion he was willing to pay any price, endure any hardship to keep his commitment. He had made his decision and was willing to sacrifice all for it—but it was wrong. How do you get him to reconsider? How do you get him to contemplate that he has embarked on a wrong course.

What Yonah needed was suffering.

Pain is powerful tool. It can causes a person to introspect, to reconsider, to think things through and view them in a different light. And it caused him

to reweigh the issue and recognize his mistake. HASHEM put Yonah into the female fish, so that the distress would allow him to rethink things and recognize his mistake. He knew it all along, but had pushed it down. The discomfort caused him to revisit the issue and confront the truth.

This concept is very applicable to our lives.

HASHEM is more kindly, giving, generous than any human we could ever imagine. And everything that HASHEM does is for the best. Yet, there are times when HASHEM will put us into circumstances that are “not comfortable”, situations of pain and distress, and it was all orchestrated for one reason: so that we rethink things, that we look deep within ourselves, and we do that which deep down we know is the right thing.

When a human being experiences pain the first question he should ask himself is why? Why am I suffering? Why is life hard? There may be times when we don’t know the answer. And there also may be times when the answer is right there within us, but we aren’t listening.

Sometimes the pain of the situation itself is just what we need to tap into that inner truth, and accept that which is ultimately best for us.

Rabbi Ben Tzion Shafier was a high school rebbe for 15 years before creating Shmuz.com. The Shmuz, a popular website that dispenses weekly Torah inspiration to 10,000 people across the globe, reflects the down-to-earth, practical voice of Rabbi Shafier. Offering refreshing parasha thoughts, life-changing hashkafa workshops, and captivating marriage seminars (like “10 Really Dumb Mistakes that Very Smart Couples Make”), Rabbi Shafier is direct, daring, and downright funny, providing audiences with essential Torah principles packaged in an enticing, enjoyable way. A father of six and grandfather of four, Rabbi Shafier lives in Monsey, New York.

All of the Shmuzin are available free of charge at www.theShmuz.com or on the Shmuz App for iphone or Android.

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23

Yom Kippur, Still Single

by Delia Fine

I slowly began to realize that Yom Kippur is a gift, not a burden.

G

rowing up, I often heard Yom Kippur described as the “saddest day of the year,” but I wasn’t sure what the women in my synagogue were crying about. Maybe they felt true remorse for their sins. Maybe they cried because they were begging Hashem for a good year; their heartfelt wishes for the future bringing them to tears.

When I turned ten, I started spending the day with my mother in shul. As we walked there together, she would tell me, “This is your chance to ask for what you want. Whatever you’re going to get this year will be decided today. So it’s important that you pray with a lot of concentration.” I tried to follow her instructions, but as the hours dragged by, I was grateful for my Artscroll machzor, which had lengthy commentaries in English.

My mother thought that she was helping me by giving a purpose to my day. But I ended up with performance anxiety.

I worried that if I didn’t do my job properly, I wouldn’t have a good year.

After I graduated high school and started dating, Yom Kippur took on an added urgency. This was the day when things would be decided for the coming year, when Hashem would decide whether to grant me with a husband or not before the next year’s High Holidays. “You have a lot to pray for,” my mother would say. “What time do you plan on getting to shul tomorrow?” my father would ask.

I was beginning to feel uncomfortable in our synagogue.

The single girls that sat at our table were all married now, and I thought I detected glances of pity from some of my mother’s friends. It was hard to focus on the prayers with everyone staring at me. The climax of the day came at Neilah. I knew from the

24

many lessons I’d received in school on the subject that this was my last chance to submit my requests before the heavenly gates shut.

“Try to bring yourself to cry,” my teachers said every year.

“The gates of Heaven are never closed to tears.”

I don’t cry easily. Watching the women around me sobbing into their machzorim made me wonder if there was something thing wrong with me. I buried my face in my Artscroll and hoped that no one was looking at me too closely.

My relationship with Yom Kippur has evolved over the years.

I can’t point to one specific moment when I began thinking differently about the holiday, but slowly I began to realize that Yom Kippur is a gift. It’s a chance for me to go through the painful process of enumerating where I’ve gone wrong in the past year, and emerge on the other side feeling light and free, ready to begin again. This day wasn’t about feeling bad for myself. I had a purpose here. I needed to ask for forgiveness for a year’s worth of mistakes, and I needed to rededicate myself to serving Hashem.

Asking for a husband was part of that, but by no means all of it.

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I was grateful to realize that the correct approach to Yom Kippur did not involve approaching the day with a mental shopping list. It was day of getting in touch with who I am and my place in the world, accepting what He has given me thus far, and asking for the opportunity to be a part of His world in the coming year.

a

Even though I know that Yom Kippur is an important, once-a-year opportunity, it can be hard to get into the right mindset. I imagine myself entering shul and heading to my regular seat. There will be girls my age and younger who have gotten married or had children in the past year, while I still look the same. Part of me thinks, “Here we go again.

Another Yom Kippur, and I’m still praying for the same thing. Hashem didn’t answer my prayers last year – what makes me think it’ll be any different this time around?”

But then I remember. I have work to do, and it would be tragic if I let my loneliness and despair distract me from all I could achieve. If Hashem decides to grant some of my requests, all the better, but I won’t judge the day a success or failure based on that.

This past Yom Kippur, I realized that I wanted to teach in a college program. I had been feeling frustrated and understimulated at my job, but didn’t know what to do next. I’d been considering many options, but it never occurred to me to try and teach adults. It seemed like an impossible dream at the time. I couldn’t visualize myself getting up in front of a classroom, and it took me a few months to gather the courage to even apply for the job. Now, almost a year later, I am preparing for my third semester. I’ve enjoyed the experience more than I could have imagined I would. But that flash of inspiration, the sense of direction, of what I could maybe accomplish – that came on Yom Kippur.

Yom Kippur is a day when it’s easier to do the right thing.

I don’t eat or drink, and spend most of the day engaged in prayer. All I have to do is open my heart, talk to Hashem, and let Him in.

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Paid In Full

by Rabbi Go’el Elkarif

The value of love. A touching story to share before Yom Kippur.

T

here is a fellow who owns a jewelry store in Israel. One day a nine year old girl walked into the store and said, “I am here to buy a bracelet.”

She looked through the glass cases and pointed to a bracelet that was $3,000. The man behind the counter asked her, “You want to buy that bracelet?”

“Yes,” she replied.

“Wow, you have very good taste. Who do you want to buy it for?”

“For my older sister.”

“Oh that is so nice!” the storekeeper replied. “Why do you want to buy your older sister this bracelet?”

“Because I don’t have a mother or father,” the little girl said, “and my older sister takes care of us. So we want to buy her a present, and I’m willing to pay for it.” She pulled out of her pocket a whole bunch of coins that totaled just under eight shekels, a little less than two dollars.

The fellow says, “Wow! That’s exactly what the bracelet costs!” While wrapping up the bracelet he said to the girl, “You write a card to your sister while I wrap

28

the bracelet.” He finished wrapping the bracelet, wiped away his tears, and handed the little girl the bracelet.

A few hours later the older sister entered the store. “I’m terribly embarrassed,” she said. “My sister should not have come here. She shouldn’t have taken it without paying.”

“What are you talking about?” the storekeeper asked.

“What do you mean? This bracelet costs thousands of dollars. My little sister doesn’t have thousands of dollars – she doesn’t even have ten dollars! Obviously she didn’t pay for it.”

“You couldn’t be more wrong,” the storekeeper replied. “She paid me in full.

She paid seven shekel, eighty agurot, and a broken heart. I want to tell you something. I am a widower. I lost my wife a number of years ago. People come into my store every single day. They come in and buy expensive pieces of jewelry, and all these people can afford it. When your sister walked in, for the first time in so very long since my wife had died, I once

again felt what love means.”

He gave her the bracelet and wished her well.

During the High Holy Days, we come to the Almighty and we want to buy something very expensive. We want to buy life. But we cannot afford it. We don’t have enough money to pay for it. We don’t have the merits. So we come to the Almighty and we empty out our pockets, giving him whatever merits we have plus promises for the future. I’ll pick up the phone and call someone who is lonely, I will learn an extra five minutes of Torah, I will be kind and I will be scrupulous about not speaking lashon hara (gossip) for one hour a day.

The Almighty says, “You don’t know how long it’s been since I’ve felt what love means.” He sees how much we love Him and how much we yearn to improve, and He says, “You know what? You have touched my heart. Here it is, paid in full.”

The story was told over by Rabbi Go’el Elkarif who said he heard it from the person to whom it happened.

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Reprinted w/ permission of www.aish.com

‫‪606‬‬ ‫‪606‬‬ ‫‪606‬‬

‫בשנת תשבשנת‬ ‫ת‬ ‫ש‬ ‫ע“ו‬ ‫ע“ו‬

‫‪In the year 2016‬‬

‫‪babies‬‬ ‫תינוקות‬ ‫תינוקות‬ ‫‪were lost‬‬

‫אבדו‬ ‫אבדו‬

‫‪Can you stand by‬‬ ‫?‪and let this happen‬‬

‫אפרת‬ ‫תשע“ה‬ ‫הצילה ‪,289‬‬ ‫הצילה‪4‬‬ ‫תינוקות‬ ‫‪4,289‬‬ ‫אפרת‬ ‫אגודת‬ ‫תשע“ה‬ ‫בשנת בשנת‬ ‫‪89 children‬‬ ‫‪4,2894,289‬‬ ‫תינוקות‪In‬‬ ‫‪2015‬‬ ‫‪EFRAT‬‬ ‫‪saved‬‬ ‫אגודת‪4,2‬‬ ‫תינוקות‬ ‫אגודת אפרת‬ ‫תשע“ו‬ ‫הצילה ‪,683‬‬ ‫הצילה‪3‬‬ ‫תינוקות‬ ‫אפרת‬ ‫תשע“ו‬ ‫בשנת בשנת‬ ‫‪3,683 EFRAT‬‬ ‫‪3 children‬‬ ‫‪In 2016‬‬ ‫אגודת‪saved‬‬ ‫‪,68‬‬

‫‪3‬‬

‫‪EFRAT‬‬ ‫‪saves babies‬‬ ‫תוכל ‪from‬‬ ‫‪certain death.‬‬ ‫מנגד?‬ ‫לעמוד‬ ‫האם‬

‫האם תוכל לעמוד מנגד?‬

‫בסכום של ‪ 4,500‬ש“ח אגודת אפרת מצילה תינוק שבוי ‪Rambam: “There is no‬‬ ‫בסכום של ‪ 4,500‬ש“ח אגודת אפרת מצילה תינוק שבוי‬ ‫‪Mitzva greater than‬‬ ‫‪redeeming someone‬‬ ‫בברכה בברכה‬ ‫תתקבלתתקבל‬ ‫תרומהתרומה‬ ‫כל כל‬ ‫”‪from captivity‬‬ ‫‪(Rambam, Hilchot Matanot‬‬ ‫)‪L’Aniyim 8,10‬‬

‫שבויים‬ ‫תינוקות‬ ‫להצלת‬ ‫שותף‬ ‫שבויים‬ ‫תינוקות‬ ‫להצלת‬ ‫שותף‬ ‫היה היה‬

‫‪“Saving a Jewish life‬‬ ‫‪takes priority over writing‬‬ ‫‪a Sefer Torah in memory‬‬ ‫”‪of a loved one.‬‬

‫אפרת‪02-5454500‬‬ ‫אפרת‬ ‫‪02-5454500‬‬ ‫אגודה לעידוד הילודה בעם היהודי ‪y‬ע‪ì‬ר‪saving a bab‬‬ ‫אגודה לעידוד ‪0‬‬ ‫הילודה‪,20‬‬ ‫בעם‪$1‬‬ ‫היהודי‪nly‬‬ ‫ע‪ì‬ר‪costs o‬‬ ‫‪46‬‬ ‫סעיף‬ ‫לפי‬ ‫מס‬ ‫לצרכי‬ ‫מוכרות‬ ‫התרומות‬ ‫כל‬ ‫התרומות‪a‬מוכרות לצרכי מס לפי סעיף ‪46‬‬ ‫‪ations‬כל‪ll don‬‬ ‫‪are welcome‬‬

‫‪(Psak that HaGaon Rav Chaim Kanievsky EFRAT@EFRAT.ORG.IL‬‬ ‫‪EFRAT@EFRAT.ORG.IL‬‬ ‫)‪Shlita gave to Dr. Schussheim‬‬

‫שבויים“‬ ‫מפדיון‬ ‫גדולה‬ ‫מצוה‬ ‫”אין לך‬ ‫שבויים‬ ‫מפדיון‬ ‫יותריותר‬ ‫גדולה‬ ‫מצוה‬ ‫”אין לך‬ ‫רמב“ם‪ ,‬הלכות מתנות עניים‪ ,‬פרק ח‘ הלכה י‘‬ ‫רמב“ם‪ ,‬הלכות מתנות עניים‪ ,‬פרק ח‘ הלכה‬

‫שבויים‬ ‫תינוקות‬ ‫אפרת מ‬ ‫שבויי‬ ‫תינוקות‬ ‫מצילה‬ ‫מצילהמ‬ ‫אפרת‬ ‫בפיקוחודאי‬ ‫בפיקוח נפש‬ ‫הנמצאים‬ ‫הנמצ‬ ‫נפש ודא‬ ‫הנמצאים‬ ‫הנמצ‬

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Lighter Dishes for Yom Tov

by Elizabeth Kurtz

Perfect recipes for a three day Yom Tov. I’m keeping some of the Yom Tov meals on the lighter side... well kinda. I like complex flavors combined with the sweet ingredients in holiday foods, like a grainy quinoa with savory onions, Dijon and orange zest, tangy endive lettuce with an apple dressing, and a turkey roast with maple and hoisin.

What a great combination!

34

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Moroccan Chicken and Butternut Squash Soup Serves 4 1 tablespoon olive oil 1 cup chopped onion 3 (4-ounce) skinless, boneless chicken, cut into bite-sized pieces 1 teaspoon ground cumin 1/4 teaspoon ground cinnamon 1/8 to 1/4 teaspoon ground red pepper 3 cups (1/2-inch) cubed peeled butternut squash 2 tablespoons tomato paste 6 cups chicken stock or vegetable stock 1/3 cup uncooked couscous 3/4 teaspoon kosher salt 1 zucchini, quartered lengthwise and sliced

into 3/4-inch pieces 1/2 cup coarsely chopped fresh basil 2 teaspoons grated orange zest Heat a Dutch oven over medium heat. Add oil to pan. Add onion, and cook for 4 minutes until softened, stirring occasionally. Add chicken; cook for 4 minutes, browning on all sides. Add cumin, cinnamon, and pepper to pan; cook 1 minute, stirring constantly. Add butternut squash and tomato paste; cook 1 minute. Stir in stock, scraping pan to loosen browned bits. Bring to a boil.

Reduce heat, and simmer 8 minutes. Stir in couscous, salt, and zucchini; cook 5 minutes or until squash is tender. Remove pan from heat. Stir in chopped basil and orange zest.

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35

Rosh Hashanah Quinoa Serves 8 ¼ cup extra virgin olive oil, divided 1 small red onion, diced 3 cups water 1 1/2 cups quinoa 1 teaspoon kosher salt ¼ cup pure maple syrup 2 tablespoons red wine vinegar 1 teaspoon Dijon mustard 1 teaspoon orange zest ½ teaspoon freshly ground black pepper 1 cup chopped apples ½ cup craisins or pomegranate seeds Garnish: Chopped parsley In a 4 quart saucepan, heat 1 tablespoon oil. Add onion and cook until soft and lightly browned. Add water, quinoa and salt and bring to a boil. Cover and reduce heat to simmer and cook until liquid is absorbed, about 13 – 15 minutes.

In a large bowl, whisk maple syrup, vinegar, mustard, zest, pepper and the remaining 3 tablespoons oil.

Add hot quinoa (so that it absorbs the dressing), and stir to coat. Add apples and craisins. Garnish with chopped parsley.

36

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Endive Salad with Apple Dressing and Roasted Nut Crumble Serves 4

¼ teaspoon fresh ground black pepper

1/3 cup apple juice 2 tablespoons white wine vinegar ¼ teaspoon fresh lemon zest 1 tablespoon fresh lemon juice 2 teaspoons olive oil ½ teaspoon Kosher salt 5 endive, preferably purple 1 cup hearts of palm, sliced Nut crumble ½ cup pistachios 3 tablespoons olive oil 2 teaspoons honey 1 teaspoon fresh lemon juice ¾ teaspoon kosher salt

For the dressing: Whisk apple juice, vinegar, lemon zest and juice, oil, salt and pepper until blended.

For the nut crumble: Preheat oven to 300°F. Toast pistachios on a large baking sheet for about 8 minutes. While hot toss iwth oil, honey, lemon juice, salt and pepper.

In a bowl, toss endive and hearts of palm with desired amount of dressing. Spoon nut crumble over salad and serve.

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Asian Maple Glazed Turkey Serves 6 For the marinade 1 teaspoon kosher salt 2 tablespoons dark brown sugar 1/4 cup hoisin sauce 1/4 cup soy sauce 1/4 cup Scotch 1 tablespoons pure maple syrup 1 tablespoons minced garlic 1 tablespoons minced fresh ginger 1/4 teaspoon Chinese five-spice powder 1 (2 to 2-1/2 lb. total) turkey breast or turkey London broil For the glaze 1/4 cup hoisin sauce 2 tablespoons pure maple syrup 1 tablespoons dark brown sugar 1 tablespoon Scotch 2 teaspoon toasted sesame oil 1 teaspoon minced fresh ginger Thinly sliced scallions, for garnish

38

In a large ziplock bag, combine the salt and sugar with 4 cups cold water and stir until dissolved.

Add the hoisin and soy sauces, the Scotch, maple syrup, garlic, ginger, and five-spice powder.

Submerge the turkey in the brine, cover, and refrigerate for at least 6 hours and up to 12 hours.

Position a rack in the center of the oven and preheat to 375°F. In a small saucepan, combine the hoisin sauce, maple syrup, sugar, Scotch, sesame oil, and ginger, and cook over medium-low heat, stirring occasionally, until the mixture comes to a boil.

Remove from the heat.

Line a rimmed baking sheet with foil, Take the turkey out of the brine/marinade, shaking off any excess. Pat dry with paper towels, and place on the rack. Brush with about half of the glaze. roast for 30 minutes, brush with about half of the remaining glaze, and roast until the turkey registers 165°F on an instant-read thermometer, another 10 to 15 minutes. Transfer to a cutting board, cover loosely with foil, and let rest for 5 minutes. Slice and serve with the scallions.

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Apple Pound Cake with Caramel Glaze Serves 12 3 Gala apples or Granny Smith apples (1 1/2 pounds) – peeled, cored and sliced 1/2 inch thick 1 tablespoon Apple brandy or brandy ¾ teaspoon ground cinnamon 2 ¼ cups plus 2 tablespoons sugar 3 sticks unsalted margarine, at room temperature 1/4 teaspoon kosher salt 3 large eggs 3 cups all-purpose flour 1 tablespoon baking powder Caramel Glaze ¼ cup sugar 2 tablespoons pareve whipping cream 2 tablespoons unsalted margarine For the cake: In a large bowl, toss the apples with the brandy, cinnamon and 2 tablespoons of the sugar. Let stand for 30 minutes.

Preheat the oven to 350°F. Grease a 9-inch springform pan with non-stick cooking spray.

In an electric mixer, beat the 3 sticks of margarine with the remaining 2 1/4 cups of sugar

and the salt until pale yellow and fluffy, about 3 minutes. Beat in the eggs one at a time until smooth. Using a wooden spoon, stir in the flour and baking powder until a thick, smooth batter forms. Fold in about 8 slices of the apple slices.

Spread the batter in the prepared pan.

Arrange the remaining apples in slightly overlapping concentric circles on the batter and drizzle on the juices. Bake for about 1 hour and 40 minutes, until a cake tester inserted in the center comes out clean.

Make the glaze In a small saucepan, combine the sugar with 2 tablespoons of water and bring to a simmer without stirring. Cook over moderate heat, swirling the pan, until an amber caramel forms, about 4 minutes. Carefully add the whipping cream and margarine (the mixture will sputter) and cook, whisking, until the caramel is smooth, about 2 minutes.

Transfer the cake to a rack and let stand for 10 minutes. Unmold the cake and poke a few times with a toothpick or skewer. Brush the top with the glaze. Let cool slightly and serve warm or at room temperature.

REPRINTED WITH PERMISSION FROM AISH.COM

Reprinted w/ permission of www.aish.com

40

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51

Honey: Interesting Facts

by Dr. Yvette Alt Miller

Some fun honey facts to start your new off right.

I

t’s hard to imagine Rosh Hashanah without honey. Apples dipped in honey are a sign of a sweet new year. Many Jews eat honey cake or carrots cooked in honey to start the new year off on a sweet note, or munch on honey-drenched teiglach pastries.

Here are some fun honey facts to start your new year off right. Best wishes for a Shana Tovah u’Metukah, a Sweet New Year!

It takes up to two million flowers and 556 bees to make one pound of honey.

A hive of bees has to fly over 55,000 miles, gathering nectar from flowers, to produce a pound of honey: that’s over twice around the world!

An average worker bee visits between 50 and 100 flowers on each nectar-gathering trip.

The average worker honey bee makes about 1 / 12 of a teaspoon in his lifetime.

used by humans that’s manufactured by animals.

Honey is one of only two animalproduced products that is kosher and “parve” (neither milk or meat). The other is human milk for infants.

Honey is so delicious that the Bible notes that the mannah Hashem fed the Israelites with in the desert after their exodus from Egypt

Honey is the only food widely

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Honey from bees was cultivated in ancient times in Israel. In Tel Rehov, in Israel’s northern region, archeologists found the oldest apiary “tasted like a cake fried in honey” (Exodus 16:31). (Jewish tradition also records that mannah tasted like whatever the person eating it most desired it to taste like.)

Modern doctors caution against feeding infants honey because it can expose very young children to botulism.

This advice was also given a thousand years ago by Rabbi Moshe ben Maimon (also known as Rambam or Maimonides), who advised parents not to feed their very young children honey. (Mishneh Torah, Hilchot Deot 4:12).

The MIdrash notes several ways that Jews and the Torah are compared to bees: just as bees follow a leader, so too do Jews follow prophets and sages who advise them; just as bees can bring both sweetness and stings, so the Torah brings sweetness to those who follow it and can cause bitterness when people realize they’ve missed their opportunity to learn about it; and just as bees collect sweet nectar, so too Jews collect sweetness, in the form of mitzvot and good deeds.

(Devarim Rabbah 1:6).

Devash, the Biblical term for honey, also refers to boiled fruit syrups from dates, grapes, pomegranates and figs.

Cookbook writer Claudia Roden recalls how Jews in her native community of Cairo used to make date “honey”, which

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might not have differed substantially from the way it was prepared in Biblical times: “Pitted dates were soaked for a few hours, then boiled, and the juice was pressed through thin muslin and left in trays on the roof, or boiled down to a thick syrup” (from The Book of Jewish Food by Claudia Roden).

Honey from bees was cultivated in ancient times in Israel. In Tel Rehov, in Israel’s northern region, archeologists found the oldest apiary (commercial beehive) in the Middle East, dating from the 10th Century BCE, over 3,000 years ago. Made up of about 100 beehives, it seems to have produced about half a ton of honey annually.

Two women in the Bible are called Devorah, which means bee in Hebrew: the nursemaid of our matriarch Rebecca, and Devorah the prophet, who helped lead the Jewish people for forty years in the 12th Century BCE. She commanded the raising of an army of 10,000 troops to overthrow the Israelites’ Canaanite oppressors, thus fulfilling her name, and stinging Israel’s enemies like a bee.

Israel is called “a land that flows with milk and honey” in the Bible (Exodus 33:3).

When the ancient Greeks conquered the Middle East, they introduced new,

gentler, strains of European bees that replaced the native wild “Syrian” bees of the Middle East, making it easier to produce honey in Israel.

Today, Israel produces about 3,500 tons of honey annually. Israeli honey producers maintain about 90,000 beehives in the Jewish state.

Israelis eat about 1,600 tons of honey each year on Rosh Hashanah. That’s nearly half of their total honey consumption for the entire year.

The average American consumes about 1.31 pounds of honey each year.

Honey is central to a beautiful Jewish tradition carried out in many communities on the first day of preschool. As children prepare to learn the Hebrew alphabet, they are shown the letters covered with a dollop of honey. As the children lick off the honey, they learn their first valuable lesson that studying is sweet.

King Solomon compared honey to wisdom: “Eat honey, my child, for it is good, and drippings of the honeycomb and sweet on your palate; so is knowledge of wisdom to your soul….” (Proverbs 24:13-14).

Reprinted w/ permission of www. aish.com

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