Boro Park Buzz #122 Feb 11 2018

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Volume 5, Issue 122 February 11th 2018

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WILL BE Candle-lighting is one of the prime highpoints of the DISTRIBUTED Jewish woman in her role as the cornerstone of her home, lighting up and warming up her family. Utilize TOWARDS YOM TOV these exulted moments to multiply the power of your heartfelt prayer in the merit of Rabbi Meyer Baal Haness PREPARATIONS to bring forth yeshuos and success in every area – health, childrearing, finances, and all others.

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‫לייגט אריין אינעם בייגעלייגטן‬ ‫ענוועלאופ א קוויטל מיט די‬ ‫נעמען פון די פארפאלק‬

OVER

Strength. Hope. Solace. Comfort. Reassurance. Draw from the wellsprings of faith that has sustained bnos yisroel from generation to generation week by week. The potency of the miracle of Rabbi Meyer Baal Haness lives on in the heart of the yiddisha mama, forever.

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The Shmuz on the Parsha

Rabbi Ben Tzion Shafier

Derech HaTeva of the Upper Worlds

Parshas Terumah “On the Shulchan shall you place the Bread of Surfaces before Me, always.” — Shemos 25:30 One of the miracles of the Mishkan was the lechem ha-panim or showbread.

Each week the Kohanim were commanded to bake twelve loaves of bread in a specific manner and then leave them exposed to the air. At the end of the week, whichever Kohanim were serving in the Mishkan would eat the still-fresh loaves.

The Sefer HaChinuch explains the “reason” behind the mitzvah. It states: “Bread sustains man. Therefore, a berachah is constantly needed in it. We are commanded to do a mitzvah with bread because whatever a man uses to fulfill the will of HASHEM is blessed.”

The Chinuch is telling us that the lechem ha-panim was significant in assuring the Jewish people that they would have sustenance and success in earning a living.

When we focus on the concept of parnasah or sustenance, this becomes difficult to understand. In Birkas HaMazon, we say, “Hazan es ha-olam kulo b’tuvo — Who nourishes the entire world, in His goodness.” The Chovos HaLevavos explains that much like a host who invites a guest to his home is obligated to take care of that guest, if it could be, HASHEM feels an obligation to take care of each of His creations. It’s as if to say, “I brought you into this world. I have to take care of you.”

Sustainer of all

That being said, the Sefer HaChinuch is difficult to understand.

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If the Sefer HaChinuch had written that when the lechem ha-panim was baked, the Jewish people davened to HASHEM, that might have explained how this would affect earning a living.

Or if it had written that when the lechem ha-panim was eaten, the Kohanim asked HASHEM for help, that would also make sense. Prayer awakens the mercy of HASHEM. However, that isn’t what the Chinuch is telling us. It is the mere fact that a mitzvah was done with bread that brought berachah to everyone’s bread. The question is: how does this function? If the Jewish people were worthy of sustenance, they wouldn’t need the lechem ha-panim, and if they weren’t worthy, how would it help?

Laws of nature

The answer to this question is based on understanding the systems that HASHEM created to run this world. In the physical world, there are laws that govern the operation of nature. Heat tends to rise. Gases tend to expand. Heavy objects tend to fall. These are inviolable laws that HASHEM created and put into force. We refer to them as derech ha-teva, the rules of nature.

The laws of nature are exact and unforgiving. No matter how nice a guy you are, if you forget to fill up the gas tank, you car will stop. Even if you are a wellintentioned man, if you fall asleep with a cigarette in your mouth, likely it will end badly. And even if you are a loving parent, if, Heaven forefend, your child falls out of a window to the concrete below, there will be grave consequences.

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To the untrained eye, it looks like these laws operate outside of HASHEM. It would seem that He set the laws in motion, and once they were in force, the results just happen without Him. Nothing could be further from the truth. The Ramban explains that teva is the guideline that HASHEM uses to run the world. It is the standard operating procedure. But it is Him, totally and completely, running nature.

Nevertheless, HASHEM commands us to go about things in a particular way.

To grow wheat, we plant and harvest. To prepare a meal, we light a fire to cook our food. It would be improper to say, “I’ll do nothing and wait for HASHEM to provide my nourishment for me.” That’s not the way that HASHEM fashioned the world, and HASHEM won’t support us if we act that way. We have to use the system in the way that HASHEM wants it to be used. To stay healthy, we are obligated to eat properly and exercise. To earn a living, we have to get a job.

While it’s true that each Rosh Hashanah, the coming year is decreed — good or bad, successful or not, healthy or with sickness — HASHEM still expects certain things from us. We have to do our part. A segment of that means using this world in the derech ha-teva, the rules of nature. At the same time, we have to understand that it isn’t our effort that earns us our daily bread. HASHEM wants us to act in a particular manner, but it’s not our actions that determine the outcome. We have to do our part, and then HASHEM provides the results.

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A higher system of nature

This seems to be the answer to the question on how the lechem ha-panim aids in the sustenance of the Jewish people. One of the rules of the upper world is that if someone engages in a mitzvah with pure intentions, that causes berachah to come to the thing he used in the mitzvah. This is one of the decrees that HASHEM put into existence with the creation of the world. It is as much a part of nature as is gravity, density, and the speed of light. The Torah is revealing one the rules of that system here: use it properly and these results happen. Just as working to earn a living is using the world in the way that HASHEM wants, so, too, is using the upper world systems.

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This helps us understand the Gemara that states, “Aser kedei lehis’asher — Give tithes in order to become wealthy” (Ta’anis 9a). The Torah guarantees that if you give a tenth of your income to tzedakah, not only won’t you be poorer because of it, you are guaranteed to end up with more money. And this is the one area in which a person is allowed to test HASHEM. Try it and you are guaranteed that the formula will work.

We might be tempted to ask the same question here. What difference does giving ma’aser make? If HASHEM determined on the previous Rosh Hashanah that you will earn a certain amount of money, the decree is set, and that is the amount you’ll make. Why should the amount you give to tzedakah matter?

The answer is that just as there is a protocol to the mundane aspects of earning a living, so, too, is there a protocol for what we do with the money. One of the provisos that HASHEM built into the world is that giving ma’aser will not cost you. It’s as if a flex account is set up on Rosh Hashanah. This is the amount you will earn. If you give a tenth of your income, you will earn more. If you don’t, you will earn less. A financial advisor might not be able to explain it, but it is HASHEM’s world. He created the system, and He alone makes the rules.

The more we focus on these concepts, the more we understand that HASHEM wants us to use the world in particular ways, and it is He alone who controls all outcomes.

‫שבתון ⋅ סעודת שבת ⋅ קידושים‬

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The Spiritual Roots of Anti-Semitism

by Sara Yoheved Rigler

If the world hates the Jews, here’s what can be done to respond.

R

ising anti-Semitism is a hot topic. This month the subject was blazoned across the covers of such disparate magazines as U.S. News and World Report, Tikkun, Commentary, and Foreign Policy. A recent poll in which 59% of Europeans labeled Israel as the primary threat to world peace and a subsequent Italian poll in which 17% thought Israel should cease to exist and 22% declared that Jewish Italian are “not real Italians,” has set off an alarm – and a host of attempts to explain the source of “the world’s longest hatred.”

After all, anti-Semitism is more paradoxical than an Escher staircase. As the seminar “Why the Jews?” so aptly points out: Jews are hated for being a lazy and inferior race – but also for dominating the economy and taking over the world.

Jews are hated for being capitalist exploiters – but also for being socialists

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and communists.

Jews are hated for their Chosen People mentality – but also for their cringing inferiority complex.

To that we must add the newest flavor of anti-Semitism: Jews were hated for 2,000 years because they didn’t have their own state; now they’re hated because they do.

Natan Sharansky, writing an epiclength article in Commentary, traces the transmogrifications of anti-Semitism from ancient Rome to modern anti-Zionism.

His theory for the root of anti-Semitism is that it is the result of Jewish rejectionism of the prevailing religion/morality/mores of the surrounding society. He quotes the Roman historian Tacitus: Among the Jews, all things are profane that we hold sacred; on the other hand, they regard as permissible what seems to us immoral... The rest of the world they confront with the hatred reserved for enemies. They will not feed or intermarry To advertise, call 718-513-9885

with gentiles... They have introduced circumcision to show that they are different from others... It is a crime among them to kill any newly born infant.

And what of Jews who whole-heartedly embraced the prevailing ethos? After all, German Jewry in the century preceding the Holocaust was the most assimilated Jewish community in history (until the present American Jewish community).

Before the passage of the Nuremburg laws, forbidding Jews to co-habit with Aryans, the intermarriage rate was 42%.

Conversion to Christianity was also widespread, with cultural luminaries such as Heinrich Heine, Felix Mendelssohn, and Gustav Mahler the most prominent examples. This did not, however, prevent the Nazis from burning Heine’s books and gassing his descendents.

Mr. Sharansky explains the phenomenon of targeting non-rejectionist Jews: “The modern Jew was seen as being born into a Jewish nation or race

whose collective values were deeply embedded in the very fabric of his being. Assimilation, with or without conversion to the majority faith, might succeed in masking this bedrock taint; it could not expunge it.”

The point is more profound than Mr. Sharansky may realize. What is so “embedded in the very fabric of his being” that a Jew can be sniffed out by anti-Semites even when he looks, dresses, and acts indistinguishably from non-Jews? What is this “bedrock” essence that cannot be expunged, denied, or eradicated even by conversion? Judaism would say: the Jewish soul.

Chemistry of the Soul The Jewish soul, which is really a cell of the collective soul of the Jewish people, is eternal and immutable. Once someone acquires a Jewish soul, either by inheritance from one’s mother or by halachic conversion, one can no more renounce one’s Jewish soul than one can renounce one’s DNA. Souls are not generic. The Jewish soul, like the soul of every nation, has its own specific properties, some of which are compassion, altruism, and shame (the source of Jewish guilt!). The Talmud goes so far as to say that if you see a Jew devoid of compassion, you can legitimately doubt that he’s a Jewish soul.

One of the properties of the Jewish soul is that it cannot bond with any other type of soul. This is why intermarriage is ultimately a denial of one’s essence. Marriage is a union of souls, not just bodies and hearts. A Jewish soul cannot unite with a nonJewish soul any more than a helium atom can bond with any other atom.

Not because helium is clannish or racist or snobbish – or any worse than a hydrogen atom, but because chemical inertness is simply one of its essential properties.

The Covenant Assimilation means forfeiting one’s own unique Jewish identity and adopting the behavior and values of non-Jews, whether Catholic or communist, Protestant or secular humanist. According to the Torah, God’s design for the Jewish people

is to be separate, discrete, “a nation that will dwell in solitude and not be reckoned among the nations.”

(Numbers 23:9) Jews are bidden to be “a light unto the nations.” (Isaiah 42:6) A light stands separate from that which it illuminates. The Divine charge to the Jewish people is to “be a kingdom of priests and a holy nation.” (Exodus 19:1) This is a mission from which we cannot resign because it is embedded in the Covenant between God and the nation of Israel.

The Covenant, which God introduced in His promises to the Patriarchs, which was accepted by the entire Jewish nation at Sinai (where all Jewish souls were present), and which was renewed on two other occasions in Jewish history, stipulates the following: On God’s side, He promised: That the Jewish people will never cease to exist (Genesis 17:7).

That He will never totally abandon the Jewish people (Leviticus 26:44).

That the Jewish people will inherent the Land of Israel (Genesis 12:7; Genesis 15:18).

On Israel’s side, we promised: That we will be faithful to God and keep His Torah (Exodus 24:7).

Unlike most covenants, this one is unconditional. Even if Israel reneges on its obligation, God, in the merit of the Patriarchs and Matriarchs, will never annul His Covenant with us.

In her recent book, The New AntiSemitism, feminist author Phyllis Chesler writes: My heart is broken by the cunning and purposeful silence of progressives and academics on the subject of anti-Semitism and terrorism. I write “silence” to be kind.

What I’m really talking about is the betrayal of the Jews… by western intellectuals, some of whom are also Jews themselves. Perhaps like me they do not want to give up the larger world in order to retain their religious, racial, and cultural identities as Jews.

After all, who willingly wants to wear the yellow star?

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people as “an eternal translator between realms: God’s messenger.” However, her aversion to “the yellow star,” combined with her attraction to “the larger world,” define the twin forces that have always drawn some Jews (in smaller or larger numbers) into the black hole of assimilation.

Since assimilation is antithetical to God’s design for the Jewish people, what can God do to keep His promise that the Jews will never become extinct? A cornerstone of Jewish monotheism is the insistence that everything – everything – comes from God, the one and only source.

At the same time, He has given human beings free choice in the moral realm.

Humans may not be able to choose what happens to them, but they are always choosing between right and wrong, good and evil. So, what if all the Jews in any given generation choose to assimilate into extinction?

That’s where anti-Semitism comes in.

Anti-Semitism is the Divine equivalent of the parent of a diabetic child locking the cookie jar. A Jew in 15th century Spain or 20th century Germany or 21st century America may want to blend in with the surrounding society, but anti-Semitism is a sealed door, strong and black as iron, which keeps him out – and separate.

Anti-Semitism keeps the Jewish people from dissipating into oblivion.

The ubiquitous effort to trace the source of anti-Semitism to the Jews remaining different and aloof – implying that assimilation cures anti-Semitism – is an inversion of the truth. Assimilation is not the antidote to anti-Semitism; anti-Semitism is the Divine antidote to assimilation.

The Spanish Inquisition The Spanish Expulsion is a case in point. The Expulsion of the Jews from Spain in 1492, after five centuries of Spanish Jews’ flourishing – professionally, politically, and economically – was the greatest catastrophe in European Jewish history prior to the Holocaust. As Rabbi Berel Wein described the Expulsion: “The disaster that befell the wealthiest, most sophisticated and stable section of world Jewry plunged the Jewish people everywhere into a state of depression.”

The common understanding of the Expulsion is that Catholic antipathy toward the Jews in Spain grew until, in

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The combination of intimidation with the promise of integration [into Spanish society] was indeed difficult to resist.

April, 1492, King Ferdinand and Queen Isabella proclaimed the Edict of Expulsion: Jews had the choice to convert, leave, or be burned at the stake. Thus started the Inquisition.

The true story of Spanish Jewry is quite different. In 1391, a full century before the Expulsion, anti-Jewish violence erupted.

The response of large numbers of Jews, including some of the leaders of Spanish Jewry, was to convert to Catholicism. (“After all, who willingly wants to wear the yellow star?”) In the course of the next fifty years, more than half of Spain’s Jews converted, many of them continuing to secretly practice Jewish rites. As historian Maurice Kriegel writes of the pre-Expulsion period: The combination of intimidation with the promise of integration [into Spanish society] was indeed difficult to resist. Members of the Jewish intellectual elite, inclined to a certain philosophical indifference towards the external To advertise, call 718-513-9885

manifestations of religion, could thus justify their acceptance of baptism… Thus, by the mid-15th century, New Christians outnumbered those who continued to profess Judaism despite persecution and temptation.

Both the Inquisition and the Expulsion were meant to solve not the Jewish problem, but the problem of the assimilationists, the conversos, who were suspected of secretly adhering to their former religion. According to Paul Johnson’s History of the Jews, all of the 700 people (some sources put the figure as high as 2,000) burned by the Inquisition between 1481 and 1489 were conversos.

As Johnson writes: “A marrano was thus much more unpopular than a practicing Jew because he was an interloper in trade and craft, an economic threat; and, since he was probably a secret Jew, he was a hypocrite and a hidden subversive too.” (p. 224) The goal of the Expulsion was to eliminate the influence of practicing Jews on the conversos. Again to quote Kriegel: “So long as there was a large and active Jewish community on Spanish soil, they [the Spanish inquisitors] said, all the Inquisition’s attempts to deter and punish Judaizing Christians would be of no avail.” The conversos were the catalyst that led to the Expulsion, historically and spiritually.

The Expulsion obliterated the Jews in Spain, but saved Spanish (Sephardic) Jewry. Of the 200,000 overt Jews in Spain in 1492, 150,000 chose to leave. They set up new communities in North Africa, Turkey, Holland, and Palestine. These communities became thriving, creative, energetic centers of Jewish life. The mystic community of Safed in the 16th century, for example, was wholly comprised of descendents of Spanish exiles. What would have happened to those 150,000 Jews if they had been allowed to remain in Spain, a land where waves of conversion had already claimed most Jews, including rabbis and community leaders?

This is not to say that all the persecution Jews have suffered during our 2,000-year-long exile is the result of assimilation. Suffering can be caused, at times, by many kinds of spiritual lapses, beyond the ability of human beings to discern. The Talmud explicitly states that the destruction of the Second Temple and the concomitant exile, considered

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Glowing in the Dark I was recently walking home with my son in Jerusalem’s Jewish Quarter long after the darkness of night had driven most tourists back to their hotels. Just past the falafel shop, we were detoured by a sign which promised: 3D ART. By the side of the pedestrian walkway, we saw a table sporting a picture of a Jerusalem cityscape propped up on a wooden box. In the box was a special kind of fluorescent

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light which made the white paint in the picture glow in the dark, creating a threedimensional effect.

“How do you do it?” my son asked the young artist.

“I have special glow-in-the-dark paint,” he replied.

The artist told us that he had just, two months before, made aliyah from South Africa. I could see that he needed a sale, but we had no money, and the young locals sitting around tables by the falafel shop were clearly not art patrons.

I opened my mouth to advise him: If you want to sell pictures, you should really set up here during the day, when the tourists are out in full force. They’re your natural clientele.

But before I uttered a word, I realized that these pictures could not be displayed to advantage in daytime. In the light, the special effect would be lost. The particular beauty of these pictures shows up only in the dark.

Anti-Semitism is an encircling darkness. When Jews view “Kill the Jews” signs at American peace rallies or read a respected academic in the New York

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Review of Books opining that the Jewish state has no right to exist, we feel fear in the pit of our stomachs. As Ms. Chesler so graphically expresses the dread we all feel: “’Tis a season of blood that’s upon us.

I knew it from the moment the two Israeli reservists were lynched in Ramallah in the fall of 2000… I wept because I understood that Jewish history was, once more, repeating itself. How foolish I’d been to think that we had finally escaped it.”

The Jewish soul, however, is coated with a special glow-in-the-dark paint. The darkness is not our foil, but our challenge, our opportunity to shine. The purpose of life is to dance in the dark.* Only in the dark does the greatness of a soul manifest.

And what of the light? It’s there to show us where the stairs are, so we can learn to navigate them. But the soul’s true test is when the lights go out.

Jews must not be intimidated by the venom, the hatred, the calumnies of our enemies. Being popular is not a Jewish value. Being true to God’s Covenant is. *As heard from Rabbi Leib Kelemen, based on an essay by Rabbi Yerucham Levovitz, of blessed memory.

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the central tragedy of Jewish history, was caused by unwarranted hatred among Jews. (A cautionary statement for our times as well.)

The concept that God engineers anti-Semitism to ensure the survival of the Jewish people does not mean that anti-Semites are exonerated from the evil they perpetrate. Anti-Semites, like everyone else, have free choice to choose between good and evil, and they bear the responsibility for their choices. However, as the Midrash states, “God has many bears and lions.” If not Arab terrorists, there are always some European leaders, academics, assorted anti-Zionists…

Friday the Rabbi Got Hijacked

by Chaim Feuerman as told to Ruchama Feuerman

My 18-hour ordeal on a Delta flight hijacked to Cuba in 1980.

I

n September 1970, a TWA plane carrying Rabbi Yitzchok Hutner, rosh yeshivah of Yeshiva Rabbi Chaim Berlin, was hijacked to Jordan. It made headlines everywhere. Ten years later, on Friday, January 25, 1980, Rabbi Chaim Feuerman, z”l, was on Delta Flight 1116 that was hijacked to Cuba. (Coincidentally, Rabbi Feuerman also happened to have studied at Yeshiva Rabbi Chaim Berlin under Rabbi Hutner.) There was little publicity about this hijacking, save for an article published in the Staten Island Advance.

Rabbi Feuerman kept a journal of the 18-hour ordeal. The story below, written by his daughter-in-law, the well-known novelist Ruchama Feuerman, is based on information culled from the journal as well as from the article in the Staten Island Advance, dated January 29, 1980.

It was January 24, a Thursday night, and I was on a Delta plane coming back from a Jewish education conference in Charleston, South Carolina. I was scheduled to land in JFK Airport at 2:50

20

am. (I was eager to make it back in time for the early minyan, because it was the yahrtzeit of my father, of blessed memory.)

At one point I sensed something was amiss on the plane. It should have begun to descend but it was still cruising. Ten minutes later, the plane was still cruising.

The stewardess was going from passenger to passenger saying something that I couldn’t hear. She had a smile on her face and her arms folded. She came up to me, still with a smile, and I said to her, before she could open her mouth, “I always wanted to go to Cuba.” She stared at me, astonished. How did I know in advance?

She had a phony smile pasted on her face.

I thought, This kid is scared out of her wits. She’s going to Cuba.

The time was approaching when I might have to make decisions and be alert and strong. So I did what I always do when big things are in the works: I took a nap. When I awoke, I thought, Better learn the laws of reciting the Shema prayer, which I did from my Derech To advertise, call 718-513-9885

Chaim siddur. I napped and learned intermittently. Various people came up to me and asked me to pray for them. (I must’ve stood out as the resident rabbi in my long beard, black jacket and hat.) It was amazing how many of the passengers were Jewish, but I hadn’t realized until they asked me to daven for them. I tried to reassure them.

I didn’t feel terribly scared myself.

Why? Because I had had a very secure childhood – my mother and grandmother had always taken care of me. So I thought that’s the way things naturally go. You’re always taken care of.

I imagined calling my wife Chanaleh before she left for work. “You’re going to think I’m kidding, but . . .” She would have to explain why Rabbi Feuerman couldn’t attend the Lazarus bar mitzvah on Motzaei Shabbat. Some lame-sounding excuse about her husband getting hijacked to Cuba.

The hijacker, an African American who was holding the crew at bay with a .22-caliber pistol, had his wife and two

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21

young children with him. (He’d hidden the gun in his baby’s diaper.) He told the captain: “If you don’t take me to Cuba, I’ll blow up the plane.” He said he’d planted a bomb on the plane.

The stewardesses tended to the passengers (there were 65 people onboard), trying to appear calm, but their body language projected fear. I guess they didn’t have a Bubby and mother like I had.

Besides, they were just kids themselves.

Every now and then the captain would make an announcement in his reassuring Southern drawl. He asked us to use as few lights as possible and smoke as little as possible to conserve power and oxygen.

At 5:00 am we landed in Havana, in a far-flung corner of the airport. It was still dark, too early for Morning Prayers.

Chanaleh wasn’t even up yet, and so she had no reason to be nervous. The tension was mounting on the plane, though. A diabetic woman without insulin fainted.

A pregnant woman felt very sick. There were no physicians or nurses around.

Meanwhile, the babies had run out of diapers. There was no milk left for baby bottles, no water left to rinse the bottles out. A drunken first-class passenger was cavorting around until a steward snapped at him, “Sit down and stay down if you don’t want to get shot!”

From outside, I saw bright headlights facing us, and I said to myself, “Wait a minute, we are going to Tehran.”

What made me guess that? I believed that the lights were a plane or a truck that was refueling the plane. What did we need fuel for? Where were we going?

It had to be Tehran, a popular hijacking spot. In fact, that’s where the plane was supposed to go next.

When dawn trickled in, I performed my morning ablutions and davened. I was sorry I had missed Kaddish for my father’s yahrtzeit, but God exempts us from obligations we can’t perform for reasons beyond our control. (If ever a situation qualified as “beyond my control,” this was it.) But at least I had my yahrtzeit candle with me, though I wondered when I’d be allowed to light it. My more pressing concern though was Shabbat.

A man came over to me while I prayed, and said “Shalom” and kissed my tallit. I invited him to pray with me but he smiled and declined.

A physician was allowed to meet the

22

At 5:00 am we landed in Havana, in a far-flung corner of the airport. It was still dark, too early for Morning Prayers. diabetic passenger, who deplaned. That was somewhat reassuring. I figured the hijacker couldn’t be completely insane or ruthless. In fact, he struck me as affectionate, with a certain charm.

It was beautiful outside. I would’ve loved to take a walk.

At 8:20 am, the captain said in his easygoing way, “Things are workin’ slowly. Just relax and have another cup of coffee n’ we’ll let ya’all know as soon as we hear anything.” (There was no water or ice left.)

Whenever the captain spoke to us, it had a strangely calming effect. I’ve always been a big proponent of soft-spokenness and of clear, slow, lucid speech; and indeed, it was his voice that kept everyone calm, and prevented people from losing their heads.

Should I tell the captain about my Shabbat problem? The thought floated through my mind but I immediately nixed it. He had enough to deal with.

I thought of the Israelites in the desert, wailing, “What will we drink?” They were held culpable because at that moment they still had water in their canteens. I wasn’t thirsty yet or hungry and Shabbat was still hours away, so there was no reason, I told myself, to get hot under the collar. At least not yet.

I peered outside and saw men with rifles guarding the plane and wondered if there was a Russian-Cuban tie-in.

Was it ten years earlier that Rav Hutner had been hijacked to Amman, Jordan? The details came back to me. It’s not that often that one’s rosh yeshivah gets hijacked. It happened in September 1970.

The Palestinian Liberation Front took control of the TWA plane. Rav Hutner To advertise, call 718-513-9885

had his wife, daughter and son-in-law, my old chavruta, Yonasan David, with him. The ordeal lasted many days. “His” hijacking felt far more harrowing than whatever we were going through, I told myself, and tried to relax. I studied from my Derech Chaim siddur about the laws recited before studying a sacred text.

At 8:50 am, the captain came out of the cockpit. He was shaking his head, saying, “No good.” I think he was commenting on the food situation because shortly after, a stewardess found some rolls, butter and things to nibble on, orange juice, too.

At 8:55 am the captain informed us that if the hijacker got what he wanted, another plane, he would release us unharmed.

Unbeknownst to the passengers, the captain had told the hijacker: “This plane wasn’t built for such long-distance travel.

It’s only built for domestic travel and if you want us to go to Tehran, we need to have a different plane.” Fortunately, the hijacker bought it. The captain then radioed Atlanta to send a different plane that would send us to Tehran. It was only a stalling tactic but it worked.

At 9:45 am the stewardess gave me a Delta Airlines customer information form: “We apologize for any inconvenience you may have experienced. Please complete this form and return to passenger agent.”

Inconvenience? I completed the form and hoped to see that passenger agent at JFK soon.

Outside, another Cuban soldier with a walkie-talkie strolled by.

Snacks (all non-kosher) made their way onto the plane.

At 10:35 am, the captain said hopefully it wouldn’t be too much longer. I don’t remember when I last felt so utterly in the hands of the Holy One, blessed be He. A passenger asked me, “Do you think we will spend Shabbat here?”

I quipped, “I always wanted to spend Shabbat in Cuba, but just wasn’t counting on this one.”

More inaction. More delays and stalling.

At 12:30 pm, a stewardess came by holding one of the hijacker’s babies.

She fleshed out more information about the hijacker. He was an unemployed accountant, a Muslim, alienated and frustrated. He wanted Iran – not Delta Airlines – to send him a plane. He wanted to speak with the news media to express

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his political views, one of which was: all African Americans in the United States should leave the country. He had the ashes of his sister with him, which he wanted to scatter over Mecca. His wife said that his mother in Atlanta was extremely ill, and if she found out what he was doing, she could die. But the hijacker said that he was in it and he wasn’t going to back down now.

He wanted his wife and children to go with him to Tehran. His wife appeared to be about twenty-two years old.

At this point I started to doubt if there really was a bomb. The hijacker had been non-violent and calm so far. I didn’t think he’d carry out his threat. However, he seemed unpredictable. I surmised that if he had had an opportunity to express his views to the media, he might have changed courses a bit, since the boil would’ve been lanced, so to speak.

But that didn’t happen.

I saw the captain come out of the cockpit and walk down the aisle. He was strolling around the plane, nodding and mumbling. In fact he was whispering to each passenger, “We’re goin’ to leave the plane. One at a time. Casual-like.” The plan was to escape through a dumbwaiter in the middle of the plane, normally used to transport food. In this way, we would exit, one at a time, women and children first. He did another clever thing. If the hijacker would notice there were no women on the plane, he would realize something was up. He told any woman who happened to be wearing a wig (no, there weren’t any frum women on the plane) to give it to the men. A few men donned wigs and turned their backs to the cockpit, so that to the hijacker looking out from the cockpit, they appeared to be women.

At 2:00 pm the plan went into effect.

Everyone crept out via the dumbwaiter – women and children first – until finally there was one passenger and myself left.

The hijacker didn’t notice anything. I couldn’t take my hat, coat or luggage, including my tallit and tefillin, because others thought it might endanger our escape. I was able to tuck my siddur into my pocket, though. With a grandiose motion of my hand, I invited the last guy to get into the dumbwaiter. And he, in response to my magnanimity, motioned for me to go. Finally the guy said, “Neither of us will make it off the plane.” He got

24

A friendly English-speaking representative of the Cuban government tried to put us all at ease. I asked her, “Soon it will be my Sabbath. Can you send me back to the States after the Sabbath ends?”

into the dumbwaiter and I was the last one. Or maybe I jumped first and he was the last one. I’m not sure. The dumbwaiter didn’t go all the way to the ground. It stopped mid-air so we had to jump. There was a truck waiting for us and it hustled us all away.

Everyone was relieved, if not ebullient.

The passengers called out to me, “You prayed well, rabbi!” But for me it wasn’t over. I was in Cuba and Shabbat was coming. Also, I desperately wanted Chanaleh to know I was safe.

The Cubans treated us courteously, even though the country had a hostile relationship with the United States. All the passengers were offered mango juice, water, and ham-and-cheese sandwiches. I politely declined the sandwich, as did the Muslim passengers who had been on the plane. Some passengers bought liquor and cigars.

Meanwhile, as everyone was eating in the airport, the hijacker discovered that we had escaped. He was furious.

He jammed his gun into the belly of the captain and commanded him to take off.

The captain cooperated, but the Cubans would not release the plane. The jig was up and the hijacker was overpowered. He and his family were taken into custody.

An anchor from ABC News in Havana called in and wanted to speak to a certain passenger, and by accident, I was given the phone. The anchor let me know he was Jewish, too. He promised me he would call Chanaleh, and wrote down her phone To advertise, call 718-513-9885

number. Providence took care of my chief concern, which was reaching my wife.

And Shabbat was getting closer.

A friendly English-speaking representative of the Cuban government tried to put us all at ease. I asked her, “Soon it will be my Sabbath. Can you send me back to the States after the Sabbath ends?” She assured me it would be fine.

“We’ll send you on a sea plane.” Other passengers cautioned me in a whisper, “If you spend one Sabbath here, you’ll end up spending many Sabbaths here.” Someone else warned me, “Don’t be fooled by the rep’s American accent. She’s Cuban and it’s no good.”

I turned to the captain, “It’s going to be Shabbat soon. Do you think we’ll be in Miami before sundown?”

“Raaabi,” he drawled, “I’m gonna fly that plane just as faaast as I can.”

And once again the captain valiantly delivered, and we arrived at the airport in Miami at candle lighting time. The stewardess said to me as we disembarked, “Rabbi, it was a pleasure being in a hijacking with you.” I felt the same way. The crew had acted superbly.

The stewardesses, even though they had been terrified themselves, had comforted passengers, held babies and told stories to the children.

Immediately, I was whisked away to a hotel at the airport. I had a few cans of mango juice with me and bags of peanuts, and that’s what I ate for the whole of Shabbat. I was a prisoner in that room for twenty-five hours because if you left the room, the door automatically locked electronically. So I just stayed in the room with my seven cans of mango juice. I prayed with my siddur, studied the laws in it and drank mango juice.

After Shabbat, there was that Lazarus bar mitzvah I wanted to attend in Far Rockaway – the bar mitzvah boy was one of my students. In those days, airport security was pretty weak. So I just hopped on a plane, arrived at JFK Airport and got over to the Washington Hotel. Everyone was dancing in a circle around the bar mitzvah boy, and I joined in. It was a fitting end to the whole ordeal.

The hijacking didn’t make headlines the way Rav Hutner’s hijacking had.

In fact, the whole event passed pretty quickly from my mind, although my sons were rather thrilled to hear the tale. I did resolve to say the Wayfarer’s Blessing

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with more concentration in the future. The simple meaning of the words of the prayer stood out starkly for me: May it be Your will . . . that You should lead us in peace and direct our steps in peace, and guide us in peace, and support us in peace, and cause us to reach our destination in life, joy, and peace. Save us from every enemy and ambush, from robbers and wild beasts on the trip, and from all kinds of punishments that rage and come to the world . . . . �

The above article about Ruchama’s father-in-law, Rabbi Feuerman, is excerpted from his memoir as a Jewish educator which spanned six decades. He passed away just as they completed it and were deciding upon a title. He was 88 and surrounded by his graduate students.

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Why This Jewish Billionaire Keeps Shabbat

by JBN

A

dam Neumann, 38, is a young billionaire and considered one of the world’s most promising Israeli business men.

Adam told Yediot Acharonot that he’s been keeping Shabbat with his wife and 5 children these past 2 years. “I totally disconnect. There’s no one I talk to and that’s something I’m not willing to compromise on,” he said in his interview.

“At first it seemed like a burden but it gives me time with my wife and children and friends.”

Adam is the owner of WeWork which is based in New York and has 3,000 employees in 238 locations in 56 cities across 18 countries around the world. It’s worth $20 billion and it’s a work space business hub company that provides office space with advanced technologies which attract a lot of talented techies and startup entrepreneurs. You can well imagine Adam’s work schedule which includes many flights on the Tel-Aviv- New York route. “Last week I had a crazy week with a lot of flights and work,” Adam says.

But on Friday morning Adam and

38

his wife get up and say ‘we’re ready for Shabbat’ and when Shabbat does come Adam’s wife lights candles and tranquility settles on the house. “All our friends came for a meal that was cooked before Shabbat.

At that time we’re disconnected but in reality we’re really connecting. I spend more time than ever with my family. I even see my mother more and call her during the week too. The more I keep Shabbat To advertise, call 718-513-9885

the better the company does, go figure that one out!”

Neumann grew up in Kibbutz Nir Am and went to New York immediately after completing his mandatory army service hoping to become wealthy quickly. But things didn’t quite work out initially.

“I was always angry with people and felt this sense of entitlement,” Adam admits.

But when he met his wife, things began to change. “She got me to stop smoking and stop complaining about the past and showed me how to be happy and do something that has meaning to me.” Before that he was in constant pursuit of wealth, after all what could be more important, thought Adam at the time. But then, 10 years ago Adam also had no idea how his life would look. “10 years ago, if you’d have asked me what my life would be like, I’d never believe I’d improve so much in the way I interact with people. I have a better approach to things and the most satisfying thing to me is to help all those who helped me in the past like my parents, my grandmother and my friends.”

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Non-Meat Jewish Comfort Food

by Dr. Yvette Alt Miller Hot, soothing dishes from around the Jewish world.

As the temperature dips low try out some new comfort foods from around the Jewish world. All these recipes are soothing and rich, and are either parve or diary. As they say in Israel, bitayavon (bon appĂŠtit)!

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Transylvanian Green Bean Soup (Untergeschlugenah) Washington-based cookbook writer Joan Nathan recalls asking the late Rep. Tom Lantos – the only Holocaust survivor to ever serve in the United States Congress – if he remembered this dish from his childhood in Hungary; “Did he ever!” Nathan recalls: it was his favorite as a kid.

This vegetarian soup is colorful and tasty on cold winter days – and all year round.

5 cups vegetable broth or water 2 lbs. fresh green beans, cut into 1-inch pieces 1 red bell pepper 2 T butter 2 medium onions, diced (about 2 cups) 2 T unbleached all-purpose flour Lemon juice to taste Dash of sugar Salt and freshly ground pepper to taste Paprika to taste ½ cup chopped fresh parsley ½ cup snipped fresh dill Sour cream for garnish (optional) Bring the broth or water to boil and add the beans.

Simmer for about 5 minutes.

Using a vegetable peeler, remove the outer skin of the pepper; scrape out the pith and seeds. Grate by hand or use the grating blade of a food processor. Add to the soup and simmer for an additional 5 minutes or until the beans are tender. You can also use roasted and peeled ppers instead.

Heat the butter in a small frying pan and sauté the onions until translucent. Stir in the flour and cook for several minutes, stirring occasionally. Add the flour-thickened onions to the broth and bring to a boil.

Adjust the seasonings with lemon juice, sugar, salt, pepper and paprika to taste. The final soup should be a little sweet and sour.

Just before serving, add the fresh parsley and dill.

Serve as is or with a dollop of sour cream.

Makes 6-8 servings. (From The Foods of Israel Today

by Joan Nathan, Alfred A. Knopf, New York: 2001.)

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Moroccan Minestrone This rich vegetarian soup, popular with the Moroccan Jewish community, contains different exotic spices from its familiar Italian counterpart.

2-3 t olive oil 1 large onion, chopped 2/3 cup coarsely chopped fresh cilantro or Italian parsley One 14 ½ oz can vegetable broth (1 ¾ cups) 1 quart water 2 large carrots, diced 2 ribs celery, sliced 1 t ground cumin 2 cups small cauliflower florets 2 T tomato paste One 15 oz can chickpeas, drained ½ cup couscous, plain or whole-wheat Salt and freshly-ground pepper, to taste Cayenne pepper, to taste

heat. Add broth, water, carrot, celery, and cumin and bring to a boil. Cover and simmer over medium-low heat for 5 minutes. Add cauliflower and cook 7 minutes or until vegetables are tender.

Stir in tomato paste, then chickpeas, and return to a boil. Stir couscous into soup and brting just to a boil. Remove from heat, cover, and let stand 5 minutes. Stir in remaining cilantro. Season with salt, pepper, and cayenne. Serve hot.

Makes 3 main-course or 4 or 5 first-course servings.

(From 1,000 Jewish Recipes by Faye Levy, EDG Books Worldwide, Inc., Foster City, CA: 2000)

Heat oil in a large saucepan, add onion and 1/3 cup cilantro and sauté 3 minutes over medium

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Fish Curry The Bene Israel community of India dates back thousands of years. Although most members have moved to Israel in modern times, traditional recipes endure. This soothing curry can be made more less or spicy with the addition or removal of chilies from the recipe. ½ fresh coconut, brown skin removed and cut into pieces, or 1 cup dried coconut and ½ cup coconut milk (make sure you buy unsweetened coconut milk) 2 cups fresh coriander 1 or 2 green chilies, cut open and seeded (use less for a lessspicy dish) 1 t cumin 6 or 7 garlic cloves, crushed 3 T sesame oil (can also substitute peanut or vegetable oil) ½ t turmeric Juice of ½ lime or lemon Salt 1 ½ lbs (750g) white-fish fillet 2 cups (500ml) water

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Put the coconut, or dried coconut and coconut milk, in the food processor with the coriander, chilies, and cumin, and blend to a paste. Fry the garlic in the oil very quickly until it is only barely colored. Add the turmeric and the coconut paste and stir for a minute or two.

Add water, the lime or lemon juice, and some salt to taste. Stir and bring to the boil, then put in the fish and simmer for about 10-15 minutes, or until the fish is cooked.

Serve hot with rice. (I prefer Basmati for an extra-special flavor.) Serves 4.

(Adapted from The Book of Jewish Food by Claudia Roden, Alfred A. Knopf, New Yor: 1996)

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Vanilla and Cinnamon Challah Bread Pudding 10 cups challah chunks or cubes 1 ½ cups (one 12-oz can) evaporated milk 1 cup whole milk 1 cup half and half 8 eggs, lightly beaten 1 cup granulated sugar ½ cup (1 stick) unsalted butter, melted and cooled 2 t vanilla extract 1 t ground cinnamon 2 t baking powder Pinch of salt 2 cups peeled and coarsely chopped apples (optional) ½ cup raisins (optional) Confectioners’ sugar and ground cinnamon, for sprinkling

Preheat the oven to 350 F. Lightly grease a 9 by 13-inch baking dish.

Place the bread cubes in a large mixing bowl. In a separate bowl, mix together the evaporated milk, whole milk, half and half, eggs, sugar, butter, vanilla, cinnamon, baking powder, and salt. Pour this mixture over the bread cubes and let stand for 10 minutes. Fold in the apples and raisins, if using.

Spoon the mixture into the prepared pan and dust the top with a little confectioners’ sugar and cinnamon.

Bake until lightly golden (35-45 minutes). Cool about 5 minutes before serving. This can be served warm or cold.

(From Jewish Holiday Baking by Marcy Goldman, Doubleday, New York: 1996)

REPRINTED WITH PERMISSION FROM AISH.COM

Canadian Cookbook author Marcy Goldman calls this rich pudding “pure challa ambrosia”.

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