Boro Park Buzz November 1 2015

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HEaltH Food for the Soul

By Esther Dahan

It’s Not What You’re eatINg

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I

was attending a torah class that drifted onto the topic of eating.

“Ever notice how you can eat the most scrumptious meal at the fanciest restaurant,” said the rebbetzin, “and even if you’re full to bursting, as you leave the restaurant, you’re still looking at the dessert cart, wishing you could have more?”

Embarrassed laughter flit about the room.

“It’s true!” said a slender Yerushalmi lady. “We used to eat so much less and we were so much more satisfied!” And with that, she gave us a description of a typical meal in the Yerushalayim of sixty years ago.

“For breakfast, we had a slice of bread with cheese. Maybe a cucumber-tomato salad. Some coffee or tea. Lunch was a small piece of schnitzel with a piece of bread and a cucumber-tomato salad. Dinner was the same as breakfast.” She paused. “And we weren’t hungry! It was enough; we were full!”

She continued, “On Shabbos night, we ate a piece of fish and a piece of chicken with challah, a cucumber-tomato salad and maybe one or two other salads. We had one kugel and we ate one piece of it. On Shabbos day, we had cholent. That was it. Oh – maybe sometimes we had a piece of kugel with the cholent. And it was enough. We weren’t hungry for more.” She leaned back, deep in thought. “Nowadays, the food contains less brachah.” Then she told us something she’d heard from several rabbanim: “The decline in shemittah observance and the weakening in observance of all sorts of other mitzvos connected to the Land has leeched much of the brachah out of the food. And it has affected the whole world! When there is brachah in the Land, the whole world benefits from it. And when there isn’t...”

our relatIoNshIp to food has become dIstorted IN maNY WaYs:

✽ We eat too much – we no longer eat in order to be satisfied, but have other motivations. ✽ Or, we eat too little – we refrain from eating for all sorts of emotional reasons. ✽ Or, we eat what we “should,” but for some reason, it’s not good for

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What many of us never learned is that eating is a middah, just like anger, envy, and a desire for kavod

us any more. Allergies abound, and wheat – the main ingredient in what was always considered “the staff of life” – is now seen as a villain by many. Some people can’t tolerate it at all, and even those who can often shun it, worried that its carbs will cause weight gain and that its gluten exerts some kind of addictive effect, so that once they start eating bread or pasta – even whole wheat – they just can’t stop.

But can this lack of brachah be explained scientifically?

It Just IsN’t the same

In nature, there are many different varieties of wheat. But apparently not enough for cultivators, who have developed numerous hybrids and genetic modifications. And the same goes for many other crops. The corn that we know today, for instance, is vastly different from the corn discovered by Europeans in the Americas centuries ago.

Many other crops have been similarly engineered in the United States, even though fifty other countries (including many in Europe, and also Australia and Japan) saw fit to ban the results of their experimentation.

Those who promote genetic engineering emphasize the value of creating crops that are resistant to pests and viruses, and that grow well even in harsh climates. Their opponents do not deny these benefits, but claim that the disadvantages of GMOs (genetically modified organisms) outweigh the advantages. One unforeseen consequence (though it should probably have been predicted) of genetically engineering pest-resistant crops was the evolution of the “superbug” that can only be eliminated with extremely potent – and toxic – pesticides, which are at

least partially absorbed by the crop itself, and therefore ingested by us.

We can only assume that the side effects, especially cumulative, of eating pesticide-tainted food, are not pleasant – not enough studies have been made to form definite conclusions. Nonetheless, several studies have indicated that GM soy can cause allergies (as opposed to regular soy). One Canadian study detected an insecticide protein – one only found in GM crops – in the bloodstream of humans; in pregnant subjects, this same protein also showed up in the blood of the fetus.

Obviously it’s near impossible to prove the precise source of the insecticide in the blood, but the point is that such results should lead to follow-up studies being conducted. And yet, none of the above-mentioned studies were pursued. Instead, GM proponents state loudly and frequently that in the sixteen years since GM foods entered the market, no harm has been done by them. Given the fact that there hasn’t been sufficient research conducted, this claim is spurious at best.

In fact, investigation in other areas has sometimes led back to GM as the culprit. For example, in the 1989 outbreak of toxicity that killed 37 people who’d taken L-tryptophan, inspectors discovered that it originated with a form of L-tryptophan that used GM bacteria. Likewise, research into an outbreak of allergies to a specific variety of corn showed that a GM strain of insecticide protein was the cause.

Another issue that should concern us is the quality of our meat and poultry.

Kosher animals are herbivores, meaning that their natural food is herbal –

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grass, leaves, and so forth. The Rambam recommends eating grass-fed meat and poultry, and it’s easy to understand why – all the vitamins absorbed by the cow or chicken eventually pass to the consumer. Not only that, but the meat and poultry ends up tastier, and some even claim that milk from grass-fed cows is sweeter. Herbivore chickens produce eggs yolks that are a deep orange color, rich in beta-carotene (as we see erev Pesach, when the chickens are weaned off chametz in advance of the chag).

Furthermore, grass-fed cattle are much less likely to suffer from problems that cause treifus, which makes sense considering that what we give them instead – grain – is not their natural choice of food, and is poorly digested by intestines designed to process grass. Cattle often suffer great discomfort as a result of being fed grain, and have to undergo stomach-piercing procedures in order to relieve them of gas buildup. In short, the grain diet of most of our meat and poultry isn’t good for the animals, and ultimately, it isn’t good for us, either.

Which leads us to our last point: Many different kinds of foods, not just meat and poultry, simply don’t have the same nutritional content they once had. This is why it is often so hard to get everything we need just from eating healthy foods. Most of us feel a need to take supplemental vitamins, which has caused some to conclude that obesity isn’t an issue of taavah or discipline, but rather of malnutrition. In an effort to satisfy the body’s nutritional needs, the body simply craves more food.

We can protest and write letters demanding an end to the genetic engineering of crops and clear labeling of GM foods. We can search out grass-fed

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sources of kosher meat – if we can afford it.

But it seems like we now find ourselves in the same situation as the king in Rebbe Nachman’s story, who was informed that all the grain in his kingdom was tainted in such a way that it caused insanity in anyone who ate it. The king, realizing that he had no choice but to eat from it, too, suggested to his advisor that they both make distinctive marks upon their foreheads.

“That way, even after we’ve gone mad, we’ll at least be reminded by looking at each other that we are insane!”

tachlIs

Okay, so now we know that the carb cravings we feel after eating mezonos or hamotzi food and the fact that we can’t satiate ourselves with just one piece of chicken is all the fault of the food itself. Right?

Wrong.

What many of us never learned is that eating – achilah – is a middah, just like anger, envy, and a desire for kavod.

To illustrate, let’s take a look at the middah of ka’as:

Reuven hasn’t eaten since lunch and now it’s past dinnertime. Traffic crawls like a legion of slugs. Finally he arrives home and opens the door.

Cornflakes cover the floor. One child is asleep on a rug, the other is snoozing on his wife’s lap – and she’s fallen asleep on the sofa. He sees no sign of dinner. Reuven shakes his wife. Her eyes flutter open and he says, “What’s for supper?”

She groans. “Oh, I’m really sorry... the twins kept me up all night and then I couldn’t get them to nap at the same time... it was peanut butter sandwiches all day...”

Her eyelids droop again, but Reuven doesn’t care. Low blood sugar combined with self-righteous indignation cause Re-

uven to explode.

Now, Reuven can play this out regularly. He can curse his fate at being married to such a slovenly wife and so forth. But it won’t help. Exploding with ka’as is wrong and Reuven, like the rest of us, is simply going to have to work on his middos.

And he does.

“Hmm,” says Reuven, “I haven’t eaten since lunch! And it’s rush hour, which means a lot of traffic. I guess in the future I’ll go pick up something to eat before I head home.” The next day, he heads for a nearby grocery store after leaving his office, pays for a couple of bananas and yogurts – no sugar – and makes his way to his car. He listens to music or shiurim as his car crawls through the traffic, while telling Hashem how much he wants to work on his temper and asking for His help. When he arrives home to the mess and his dozing wife, he gives her the benefit of the doubt and empathizes: “My day was the pits, but at least I got some sleep last night. It’s not easy dealing with twins, but baruch Hashem, children are a big brachah.” Then he goes into the kitchen. Either he, too, will suffice with

disease), and in the short term, they’ll make her tired and irritable. Nonetheless she rationalizes, “I’m starting a new diet tomorrow; it’s my last chance,” or “this time I won’t be so irritable and tired... I’ll just have some strong coffee and really work on my patience.”

This scenario takes place weekly, and that’s in addition to all the times she indulges in other foods at home.

Shaindy could diet, read health tips, and thumb through recipes in an effort to find the best of both worlds: selfindulgence without gaining weight.

She could take pills. She could go to the gym and attend dieters’ meetings.

(Overeaters Anonymous comes the closest to viewing achilah as a middah to be worked on.)

And she could view achilah like any other middah.

It’s been a stressful day, and by now Shaindy knows this is one of her bingetriggers. Her usual way home takes her past the donut shop. She talks to Hashem about how much she really wants to do the right thing and asks for His help. She either rolls up her window so she won’t smell the donuts or she takes another route. She arrives home and immediately realizes by the aroma that the kids ordered pizza.

She asks herself, “Am I actually hungry now or do I just want to eat?” If she’s genuinely hungry, Shaindy will go into the kitchen and grab something that won’t trigger a binge. She also takes a good multi-vitamin to give her the nutrients she needs to fight the stress and the cravings. Then she’ll prepare herself a nutritious meal, all the while reminding herself that every time she overcomes the urge to eat (taavah), she is building herself into a better and stronger person, just as any person who battles any other taavah.

We used to eat so much less and

we were so much more satisfied!

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peanut butter sandwiches, or he’ll cook up a real meal and later share it with his wife and children.

How does this work with the middah of achilah?

After a stressful day, Shaindy drives home detouring to pass by her favorite donut shop. It’s embarrassing how happy the thought of a whole box of her three favorite kinds of donuts makes her. She knows that in the long term, the donuts will make her fat (and, if she does it often, eventually lead to

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The Mufti and the Holocaust Dr. Yvette Alt Miller

Israeli Prime Minister Benjamin Netanyahu’s recent comments on the Holocaust have landed him in a lot of hot water.

After asserting that Haj Amin Al Husseini, the wartime Grand Mufti of Jerusalem, gave Hitler the idea of executing Jews, saying the best way to deal with Jews was to “burn them”, Netanyahu was roundly and justly criticized. Many even accused him of giving credence to Holocaust revisionists and deniers.

German Chancellor Angela Merkel castigated the Israeli leader, saying “We know that responsibility for this crime against humanity is German and very much our own.” Historians rushed to denounce Netanyahu’s faulty grasp of history. Mobile killing squads were in operation before 1941, they pointed out, already murdering Europe’s Jews.

Netanyahu distanced himself from his statements, explaining “I had no intention to absolve Hitler of responsibility for his diabolical destruction of European Jewry. Hitler was responsible for the final solution to exterminate six million Jews. He made the decision.”

But, Netanyahu, the son of a prominent Israeli historian, pointed out, “It is equally absurd to ignore the role played by the mufti, a war criminal, for encouraging and urging Hitler, Ribbentrop, Himmler and others

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to exterminate European Jewry.”

A l t h o u g h Netanyahu’s remarks were not accurate, there is little doubt that Haj Amin Al Husseini encouraged genocide during the Holocaust.

During the Nuremberg Trials that followed World War II, Dieter Wisliceny, a deputy of Adolph Eichmann, described the Mufti as one of Eichmann’s closest confidants: “The Mufti was one of the initiators of the systematic extermination of European Jewry...and had been the permanent collaborator and advisor of Eichmann and Himmler in the execution of the plan. According to my opinion, the Grand Mufti, who had been in Berlin since 1941, played a role in the decision of the German government to exterminate the European Jews.

He had repeatedly suggested to the various authorities...the extermination

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of European Jewry. He was one of Eichmann’s best friends and had constantly incited him to accelerate the extermination measures.” When Eichmann was captured and tried in Israel in 1961, Golda Meir called for Al Husseini to be tried, as well.

Although the Mufti was hardly the first to call for killing Europe’s Jews – mobile killing units had already murdered close to a million Jews by the time the Eichmann met the Mufti – Al Husseini was at the very least an enthusiastic supporter, and possibly a collaborator in wiping out Jews.

As a young man, in 1920, Al Husseini gained notoriety by doing just that.

The son of a previous Mufti of Jerusalem, in April 1920 Al Husseini used a local pilgrimage ceremony near Jerusalem to whip up anti-Jewish fervor. In the ensuing riots, five Jews were murdered and hundreds were injured.

Convicted of incitement by the British authorities, Al Husseini fled to Damascus – then returned a few months later after being pardoned by a new British High Commissioner.

The following year, Al Husseini assumed the role of Grand Mufti of Jerusalem. He was still in his twenties and his religious qualifications lagged behind many of his rivals, but he had a forceful personality and was able to rally many of his fellow-believers around a popular cause: hatred of the region’s Jews.

Under Al Husseini’s leadership, resentment of Jews reached a fever pitch. Accusing Jews of wanting to destroy the Al Aqsa Mosque in Jerusalem, he sparked a series of pogroms that began in Jerusalem in August 1920 and soon spread to Safed, Hebron, Haifa, Tel Aviv, and elsewhere. Within days, 133 Jews had been butchered and 339 injured.

When the fiery Mufti was caught receiving funds, weapons and military instructions from fascist Germany and Italy a few years later in 1936 –

planning a revolt against British rule – the British issued a warrant was issued for his arrest. Al Husseini fled – first to Iraq, and later – at Hitler’s personal invitation – to Germany, arriving in Berlin in 1941.

Al Husseini lived in luxury during the War, splitting his time between Berlin and Rome. He was

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photographed with Hitler and often dined with Heinrich Himmler.

Hitler gave him a staff of sixty to run an Arabic-language radio service from Berlin and foment antiJewish sentiment in the Middle East. Jews, the Mufti exhorted on the air, “live...as parasites among the peoples, suck their blood, steal their property, pervert their morals”. The Mufti also helped raise a dedicated Muslim Division of the Waffen SS in Yugoslavia.

As Barry Rubin & Wolfgang G. Schwanitz write in their book Nazis, Islamists, and the Making of the Modern Middle East (Yale University Press, 2014), the Mufti also offered Hitler the possibility of wider geopolitical strength. “In exchange for Berlin’s backing, (Al Husseini) pledged to bring the Muslims and Arabs into an alliance with Germany; spread Nazi ideology; promote German trade; and ‘wage terror,’ in his own words, against the British and French…. The Nazis were eager for this partnership. They established special relationships with the Muslim Brotherhood, the Ba’ath Party, the Young Egypt movement, and radical factions in Syria, Iraq, and Palestine.

Berlin also hoped to build links with

the kings of Egypt and Saudi Arabia.

These Arab movements and Nazi Germany had the “warmest sympathy” Hitler explained, “for three reasons.

First, we do not pursue any territorial aspirations in Arab lands. Second, we have the same enemies. And third, we both fight against the Jews. I will not rest until the very last of them has left Germany.’”

Inspired by the Holocaust, it seems Al Husseini hoped to emulate the systematic murder of Europe’s Jews in the Middle East. Envisioning huge crematoria for Jews in the Dotan Valley near Nablus, Al Husseini confided his plans to burn the bodies of Jews from the Land of Israel, Iraq, Egypt, Yemen, Syria, Lebanon and North Africa in them.

The defeat of Nazi Germany put an end to the Mufti’s plans. Arrested by the French after the war, Al Husseini was allowed to escape, and made his way to Egypt, where he remained influential and outspoken in his Jew hatred.

Though his military might was over, he continued to spread his ideas until his death in 1974. Al Husseini influenced the nascent Arab League to put a clause in its charter that its purpose was to destroy the “Zionist entity” and to declare war against the nascent Jewish state. In 1996, the Israeli newspaper Haaretz quoted Yasir Arafat’s younger brother and sister saying that Al Husseini has been a “father figure” to the young Arafat during his childhood in Egypt.

Al Husseini’s toxic legacy of virulent Jew-hatred lives on today.

In helping shape Arab policy, in influencing a young Yasir Araft, in spreading slanders about Jews that persist to this day, Al Husseini continues to be a force for ill-will and hatred throughout the Middle East and beyond.

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Shalom Bayis

By R Levy

Looking out for number one

one of the Secrets

of Shalom bayis As the common saying goes, “Opposites attract.” You may or may not agree, depending on your particular set of life experiences, but when it comes to marriage, there are two ways to look at this statement.

OppOsites

attract

–

On sOme level, this must be

true, otherwise, people would never get married at all.

But… they are still opposites. Men are different from women in almost every respect, and this is certainly no accident. It is told in the name of the Rebbe Reb Elimelech of Lizhensk zy”a that if husband and wife were not total opposites, it would be impossible for them to bring children into the world. Nonetheless, it still looks like a recipe for disaster, and this is actually what the Torah teaches us. The famous Midrash ( parashas Vayetzei) tells of a wealthy lady who came to Rabi Yosi bar Chalafta and demanded to know what God has been doing since He created the world. When she heard that He was “only” busy with making shidduchim, she decided to try her hand at it, too – and the results were catastrophic.

None of the couples she paired managed to survive more than a day of married life together.

One might think that Hakadosh Baruch Hu, knowing as He does the natures of all His creations, would have far greater success in matching people who are compatible with one another.

But this is not what we see. Rather, the same Midrash continues with Rabi Yosi agreeing with the lady that making shidduchim is exceedingly difficult, and that therefore, God “pairs them against their will, not by their own choices…”

It’s certainly possible for God to pair up like-minded individuals – why would He choose not to? The Midrash concludes: “Those who choose to sing in joy and appreciation do so; those who choose not to sing, cry instead…” What does this come to tell us?

****

Did you ever see a chassan and kallah arguing under the chuppah? Most likely not – any minor disagreements were surely ironed out beforehand, and major disagreements would probably have led to the engagement being called off.

Did you ever see a husband and wife arguing? What happened?

Oh – you’re not as compatible as you thought you were?

Where was the seichel to realize this, before you got married?

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It would seem that Hakadosh Baruch Hu specially engineered matters- set up an elaborate smokescreen, so to speakto get two totally different people to somehow agree to spend the rest of their lives together. Just knowing this fact is going to help you get over the first hurdle, namely, the “Is he/she really my bashert?” question that is likely to pop up very quickly.

The answer to this question is “Yes”with the proviso that bashert doesn’t necessarily mean what you thought it did. It certainly doesn’t mean that you will see eye to eye on everything, or even on most things. Of course you both have to be committed to a Torah lifestyle within broad parameters, but, sometimes shockingly, the similarities often stop there.

Nonetheless, you are meant to be married to each other – there was no mistake. You weren’t stupid, or crazy, or bamboozled into marriage. You don’t even have to feel guilty that there is friction. And there is certainly nobody “out there” who would have made better marriage material for you. NoHakadosh Baruch Hu “paired you against your will.” He knew what He was doing – soon, b’ezras Hashem, will you.

****

The fact that we need to submit to a certain amount of deception in order to marry is actually not such a bad sign. Animals find their partners quite naturally and have no need for the institution of marriage to ensure the survival of the species. For Jews, however, marriage is not a matter of convenience. Neither is it the instinctive response of “We get along so well; let’s get married.” Rather, marriage is something holy, something very precious, something to be strived towards. The number of obstacles along the road to marital harmony only serve to highlight the great value of shalom bayis. We don’t get married because we want to get married – we get married because we need to be married.

We need to gain something from being

married that we couldn’t possibly attain without it – and that something is: ourselves.

Ask a non-Jew, “What does marriage start with?” and you will probably hear the answer, “Love.” Pointing out that marriages based on emotional love, especially in today’s world, tend to collapse into divorce pretty quickly, is unlikely to have any influence on the marrying couple. Most of the Western world long ago accepted that marriage will last as long as the emotions behind it do, and when they fizzle out, it’s time to leave. No hard feelings… This attitude is of course anathema to us.

So, what is marriage based on? The right answer is: commitment. Commitment to your spouse, to build a home together; and, commitment to oneself. A mature adult does not enter into any commitment lightly, but intends and plans to be able to honor his word, regardless of almost all changes in circumstance. It is the privilege of an adult to be able to enter into a marriage or make any other oath. It should be a matter of honor, of self-esteem, to keep one’s word even when it’s a challenge to do so.

This explains why marriage means so much more than doing what your spouse asks you to do, even with a smiling face. That is being committed to the other person; being committed to yourself, however, entails doing what is required for the marriage, even without being asked to do so. Even if the other person is mevater, or unaware of a need,

your actions, expect to have a stormy ride.

Of course, emotions don’t just include the basic, “Right now, I’m just not in the mood” to do whatever needs to be done. They also incorporate, “What! After what he did yesterday? After what she said this morning?” Remember: You are committed to yourself. You too are flawed. You too have faults that you would rather other people forgot about, or ignored. If you believe in yourself as a person who can build a compassionate marriage, then do it – don’t wait for the other person to start.

****

“Those who choose to sing in joy and appreciation do so; those who choose not to sing, cry instead…” In many cases, despite the best efforts of husband or wife, the other spouse is simply not sufficiently invested in the marriage.

How can the hard-working, determined spouse be expected to sing in joy when they see their work being either ignored, invalidated, or even sabotaged?

Is this not a tragedy?

On one level, the tragedy is undeniable. “If only…” tells us that things could have been so much better, so much more harmonious and productive. But only one of the partners has really lost the opportunity to build an everlasting edifice – not the one who tried and “failed” but rather the one who never tried at all.

Marriage is an opportunity to build ourselves – regardless of the outcome, which is, as in all other matters, in Hashem’s hands. Surrendering our hopes and expectations is probably one of the hardest things for a striving human being to do – but if we do not wish to succumb to despair, we must learn this lesson. Then, and only then, will we be able to see the joy and appreciation- the joy of building ourselves through adverse circumstances, and the appreciation for being given the opportunity to do so.

And then daven that your spouse will merit to do so, too.

the number of obstacles along the road to marital harmony only serve to highlight the great value of shalom bayis. or does not expect it of you, it should still be a matter of honor for you to do the right thing – no matter how you feel. If your emotions are your guide to

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FROM

‫בס״ד‬

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TO ‫וספות‬

‫תּ‬

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Rabbi

Chaim Yechiel Rothman Hy’d

by Yaakov Kristal Next week, on Cheshvan 25, 5776, it will be a year since the Har Nof Massacre took place. The memories of those righteous men who were brutally murdered are still fresh on our minds; we still ache from the pain.

Hearing the repeated recitation of kaddish from the orphans was a constant reminder about the massacre.

Just two weeks ago they finished saying kaddish for their parents who died on Kiddush Hashem.

This was a partial comfort for us.

But tonight, on the 12th of Cheshvan, almost a year later, a new cycle of kaddish will begin. Our wounds have been ripped open by the death of my beloved neighbor and dear friend, Rabbi Chaim Yechiel Rothman Hy’d.

Rabbi Chaim Yechiel Rothman sustained blows to the head with an axe during the massacre. Since then he had been in a coma-like state. Every day we pleaded to the Almighty to bring him back to us. On Friday night at dusk, just as Shabbos was entering, Chaim’s soul left this world and returned back to the Almighty.

A Kind Soul Chaim’s mother, Mollie, shared with us that when he was six years old he was driving with his parents in a car and out of the window he noticed a young girl, about five years old, crying next to an overturned doll carriage. He

asked his parents to stop the car. He got out and turned over the doll carriage to comfort this little girl.

Chaim grew up with two brothers and two sisters in Toronto, Canada.

During his teenage years once a week he would visit a Jewish nursing home. Chaim would dance with the patients while they were in a wheelchair, and he succeeded to lift up the spirits of everyone he came in contact with.

Ten years ago Chaim’s son was tragically killed at the age of 17 after falling off a cliff while riding his bicycle through the Jerusalem Forest. Yet this great loss did not change the way he dealt with others. He maintained his cheerful countenance even in the midst of such a tragedy.

Chaim spoke to others in the happiest and gentlest tones. His voice emulated peace and loving kindness. Just being around him made one happy and feel love for other Jews.

Chaim’s funeral was on a Motzei Shabbos, Saturday night, a time which does not generally clash with people’s schedules. Furthermore, it was on the same night that we turned the clocks back, giving people an extra hour of sleep to make up for the late ending of the funeral. I could not help but think that even in his death Chaim was try to do everything he could to cause as little disturbance as

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Remembering Rabbi Chaim (Howie) Yechiel Rothman A“h who succumbed to the wounds he sustained during the Har Nof Massacre. possible to others.

Lover of Torah It is not difficult to do big acts which put one in the limelight of the public spectrum. The true sign of a great person is how he performs small acts. I have been privileged to be Chaim’s close friend and neighbor for the past ten years and have personally witnessed many small acts of greatness.

Chaim loved and cherished Torah. Whenever we would meet he would ask me to tell him novel Torah teachings. He would listen with full intention, as if he was hearing the greatest insights.

For the past 23 years Chaim has been studying with a prominent Rosh Kollel in Jerusalem, Rabbi Baruch Tanzer who said that he never had a chevrusah, study partner like Chaim Rothman. Rav Tanzer continued to travel from Har Nof to Ranana to study with him, even after the massacre took place.

Our Sages teach that we should run to do mitzvot, “as if we are being pursued by a lion” (Berachot 6b). I do not believe that I have ever seen anyone

fulfill this law with the exception of one person; Chaim Rothman who I have personally witnessed running to shul early with his tallis and tefillin.

His wife, Risa, has gone through unbelievable challenges during this past year not knowing if her husband was dead or alive. She has the support of the other four widows, her family and the entire community who stood and will continue to stand by her side.

Rabbi Yitzchak Mordechai Hakohen Rubin, the Rabbi of Kehilas Bnei Torah where the massacre took

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place, said, “If we had a thought that we would forget about our holy victims after 12 months, death once again peeks through the window.

We cannot possibly forget what happened. The number of widows has gone up to five and the number of orphans is now 35.”

Let us hope that mashiach will be here soon and bring a fulfillment to the promise, “Death will be destroyed forever, and tears will be wiped off of the faces of all.”

DONATIONS FAMILIES

TO

HAR

NOF

ISRAEL www.kupat.org Israel: 1-800-39-47-47 Kupat Ha’Ir – Pob 49 – Bnei Brak Fund #2159 USA: American Friends Of Kupat Hair 4415 14th Avenue Brooklyn NY 11219 1-888-587-2842 NOTE: Har Nof Families – General Fund #2159

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Reb Meir Baal Haness Shomre Hachomos 18 Heyward St. Brooklyn NY 11249 T: 718.243.2495

You are cordially invited to attend the

‫צדקת רבי מאיר בעל הנס‬ ‫כולל שומרי החומות‬

Annual Dinner which will take place on

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This year’s dinner will be dedicated in memory of our Unforgettable friend & leader

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Winter Recipes Perfect for warming up your family and the cold weather.

Winter Wine Braised Short Ribs Serves 8 This recipe works for a French roast or any other thick cut roasts. Follow the same instructions but you may need to cook it a little longer to cook the roast through. Use a cooking thermometer to check doneness (145 degrees for medium rare, 165-170 for well done). Note: if you don’t like to cook with fresh herbs, use 2 teaspoons dried thyme, 1 teaspoon sage, 1 teaspoon rosemary, and ½ teaspoon oregano in place of the fresh herbs.

12 bone-in beef short ribs Kosher salt and coarse black pepper 4 to 5 tablespoons vegetable oil 2 carrots, chopped 2 ribs celery with leafy tops, chopped 2 onions, chopped 2 to 3 tablespoons flour 2 tablespoons tomato paste One 750-milliliter bottle port, Bordeaux, or Cabernet 1 quart beef stock 1 cup pomegranate juice 10 to 12 sprigs fresh thyme 8 to 10 fresh sage leaves Four 5 to 6-inch-long stems fresh rosemary 2 to 3 stems fresh marjoram or fresh oregano 1 head garlic, halved horizontally 1 small handful fresh flat-leaf parsley, plus 3 tablespoons chopped, for

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garnish Pomegranate seeds, for garnish, optional Preheat the oven to 325 degrees F. Pat the meat dry and sprinkle liberally with salt and pepper. Heat 2 tablespoons of the oil in a large Dutch oven over medium-high heat and brown the meat well on all sides in 2 batches.

Transfer the short ribs to a plate.

Drain off the fat from the pot and add the remaining oil. Add the carrots, celery and onions and cook until softened, 6 to 7 minutes. Stir in the flour 1 minute, then add the tomato paste

and continue stirring until fragrant.

Pour in the port/wine and return the ribs to the pot. Bring to boil, then lower to a simmer and reduce the port by half, about 30 minutes. Stir in the stock, pomegranate juice, thyme, sage, rosemary, marjoram, garlic and the handful of parsley. Return to a boil, then cover and place in the oven, 2 hours 30 minutes.

Transfer the beef to a platter and strain the sauce. Return the sauce to the heat to reduce and thicken a bit.

Season the sauce with salt and pepper.

Serve the ribs with the sauce. Top with pomegranate seeds.

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Winter Hungarian Chicken Serves 8 – 10 1 teaspoon canola oil 4 ounces kielbasa, chopped (hot dog or Italian sausage can be a substitute) 2 onions, sliced 1 red pepper, diced 2 heaping tablespoons sweet Hungarian paprika 2 cloves garlic, minced 1 tablespoon tomato paste 1 cup chicken broth ½ cup celery and leaves, chopped 10 chicken breast halves, on the bone, skin on ¼ cup flour 1 cup tofutti sour cream Kosher salt to taste In a large skillet, heat 1 teaspoon canola oil. Add kielbasa

and cooked until slightly browned all over, about 5 – 7 minutes.

Add onions and pepper to skillet and cook until the onion is soft and lightly browned, about 7 more minutes.

Remove from heat and add the paprika, garlic and tomato paste. When fully incorporated add broth and celery.

Add chicken to the skillet, cover and simmer slowly over medium low heat, basting occasionally with the sauce.

After 30 minutes, turn chicken pieces over, cover, and simmer until the chicken is tender, about 45 minutes more.

Remove chicken from the skillet. In a small bowl, whisk together the flour and tofutti sour cream until smooth.

Then add it to the sauce and mix it in. Keep the sauce warm but not boiling and add kosher salt to taste. Return chicken to sauce. Serve with rice or noodles.

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Winter Couscous with Dried Cranberries, Cashews, and Orange Serves 4

Set aside.

This couscous goes with any winter meal from roast chicken to the two included here, to grilled fish. The citrus adds flavor and warmth to the dish and the dried fruit is a hint of sweetness to the comforting and filling side dish. Can be doubled.

In a small saucepan, bring the broth to a boil over high heat. Pour it over the couscous. Tightly cover the bowl with plastic wrap and let stand, undisturbed until the couscous is tender and flaky, about 5 minutes. Gently fluff the couscous with a fork.

ž cup couscous 1 cup chicken broth, vegetable broth or water Kosher salt to taste Grated zest of ½ orange 2 tablespoons orange juice 1 teaspoon maple syrup 1 tablespoon olive oil 1/3 cup dried cranberries or craisins 1/3 cup roasted cashews, coarsely chopped (or other toasted nut of your choice) 2 scallions, sliced thin

In a small bowl, whisk together the zest, orange juice, maple syrup and oil. Season with salt and pepper.

Pour the dressing over the warm couscous. Add the cranberries, nuts, and scallions and toss again. Serve warm or at room temperature.

Put the couscous in a medium bowl.

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Winter Cinnamon Apple Pecan Bread Pudding Serves 8 4 tablespoons (½ stick) unsalted margarine 1 loaf cinnamon raisin bread torn into bite-size pieces (if you cannot find this, use a challah, torn, into pieces, and add 1 teaspoon cinnamon and ¼ cup raisins to batter) ½ cup brown sugar, packed ½ cup pecan halves Zest and juice of 1 large orange ¼ cup apple cider 1 tablespoon vanilla extract 8 small baking apples (about 2 pounds) such as Granny Smith, peeled, cored and thinly sliced ⅔ cup cherry or blackberry jam

Melt margarine in a medium saucepan over medium heat.

Add the bread and cook for 2 to 3 minutes, or until well coated. Add the sugar, pecans, orange zest and juice, cider, and vanilla extract (add cinnamon and raisins, if using a challah instead of cinnamon raisin bread). Cook an additional 2 to 3 minutes until a sauce begins to form.

In a 9 x 13-inch baking dish, layer the bread mixture with the apples and dot the top with the jam or jelly, beginning with bread mixture, apples, then bread and more apples.

Top with jam.

Bake 30 to 40 minutes, or until bubbly. Serve with pareve ice cream, whipped cream or caramel sauce.

Preheat oven to 400 degrees.

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Ages 2-5

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Everyday Special Self-Serve Salad Bar fill your bowl for only

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$8 Many varieties available Pareve

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‫בילדער‪ :‬שמואל לענטשעווסקי‬

‫די מגי"ש הרה"ג ר'שלמה קנאבלעך‬ ‫ביים אויפטרעטן‬

‫טייל פון די ציבור‬

‫הרה"ג ר'אברהם ברוך הארוויץ ר"י‬ ‫באבוב ביים סיום‬

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‫אין א ריקוד לכבוד התורה‬

‫בילדער‪ :‬שמואל לענטשעווסקי‬

‫די אויבנאן ביים טיש‬

‫האדמו"ר מבורשטין ביים ציון‬ ‫ביים פארטייל'ן כוס של ברכה‬

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‫די ציבור‬

‫אין א ריקוד נאכן חופה‬

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‫יארצייט סעודה פון הגה"צ מטשעבין זצ"ל‬ ‫‪ 13‬הגר"ב רימר ר"י טשעבין טרעט אויף‬ ‫‪ 14‬די ציבור‬

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‫הרה"ג ר'מנשה רייזמאן טרעט אויף‬

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