Flatbush Buzz #126 March 18 2018 by Buzz Magazine

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Reduce Pre-Pesach Stress Through Understanding Hilchos Pesach Diminishing Pre-Pesach stress begins with knowledge of this basic principle: The Halochos of eating Chometz are very stringent, but the Halochos of OWNING chometz are much less so. Below are Torah scholars' directives regarding owning chometz and cleaning for Pesach. (Notes in parenthesis and brackets are explanatory comments. Also, italics and bold are added for emphasis.)

RAV CHAIM PINCHOS SCHEINBERG Zatzal, Rosh Yeshiva of Torah Ohr in Yerushalayim, taught the following: • If, during the year, chometz is not brought into a place, that place does not have to be cleaned out or checked for chometz. • The general obligation to check for & get rid of crumbs does not apply if the crumbs are less than the size of a k’zayis [an olive] and are dirty or spoiled enough to deter a person from eating them. (A kzayis is around 1/2 - 1 ounce.) • The cleaning product (regular household cleanser) must spoil the crumbs (only) slightly, to the extent that people would refrain from eating them. Rabbi Barclay and Rabbi Jaeger, authors of the Guideline Halacha Series, write that there are two mitzvos connected to the possession of chometz: • Not to see chometz or find it in one’s possessions (Lo Yeraeh and Lo Yemotzei) • To dispose of it. (Tashbisu) According to Torah law, it is enough to either get rid of the chometz, or to declare it null and void. Our sages required both for three reasons: • Our declaration should be sincere. • We shouldn’t accidentally eat chometz (that’s lying around)

• In order that overlooked chometz be included. “If the chometz is dirty, then only a piece that is the size of a k’zayis (or larger) must be removed.” “If the chometz is edible, then even a smaller [than a k’zayis] piece that one may be tempted to eat must be removed.” “Therefore, when cleaning for Pesach one must remove small pieces of edible chometz and large pieces of inedible chometz.” Books: Rabbi Barclay and Rabbi Jaeger also write that there is no need to check books, except for books that will be brought to the table. Those books should be either new or well cleaned. Bentchers used the whole year should not be

used on Pesach; they should be put away with the chometz because they often contain crumbs and are difficult to clean. (Nowhere is it mentioned that

the chometz crumbs have to be removed or that the bentchers and zemiros books have to be sold, even though chometz crumbs remain in them. The only rule is that they should be put away so that they are not accidentally brought to the table on Pesach.)

Toys that will be used on Pesach should be cleaned with soapy water and checked. Other toys should be put away. Special toys for Pesach are recommended. Clothing that won’t be worn on Pesach needs only a quick check. “Since they are not going to be worn, there is no concern that one may eat any crumbs that are there. Small crumbs do not have to be removed since there is no prohibition to own them during Pesach.” Light switches and door handles should be cleaned when necessary (After we touch them,

we may touch Pesach food, and the laws forbidding eating chometz are most stringent, as mentioned. Pens, pencils, combs, and hair brushes which might have some sticky residue might also be in the same category.).

‫בס״ד‬

The Chazon Ish (122:8) cites the Gra in stating that crumbs caught between the floorboards do not have to be removed. Even if there are many crumbs that add up collectively to a k’zayis, they are not a problem halachically, because they are dried out and unappetizing. “The requirement for chometz to actually be unfit for canine consumption (inedible to a dog) only applies to a k’zayis.” (Magen Avraham; Mishnah Berurah).

Rabbi Smith continues: What about chometz that is bigger than a crumb yet smaller than a k’zayis? An example might be a pretzel, or half a cookie. “While small crumbs are insignificant and are automatically nullified, these bits of food (which are identifiable things) are in a category of their own.” These pieces of chometz (larger than a crumb yet smaller than a k’zayis) should be removed.

(Shulchan Aruch Harav; Mishnah Berurah)

Extra effort in cleaning away chometz is part of a heilige minhag. In practice, we give the greatest energy to areas that our Pesach food and our hands will touch/contact on Pesach2. (This helps prevent the

Carpets: Vacuuming a carpet cleans it sufficiently, since any remaining crumbs are not fit for eating.

possibility of eating any chometz on Pesach. And while this is true, give careful note to the following paragraph.)

Toaster: Since a toaster will not be used on Pesach, it is sufficient to remove loose crumbs by shaking the toaster well and putting it away with the chometz utensils. The chometz pots do not have to be scrubbed. Some have the custom to check the pots for chometz.

This minhag must be practiced according to each person’s strength and energy. And only up to where it does not take away from health, safety, and joy in the Heilige Yom Tov.

Rabbi Yaakov Zev Smith, a maggid shiur for Irgun Shiurei Torah, explains: “The Gemara says that after bedikas chometz one still needs to annul the chometz. This requirement is not because of crumbs which may be scattered in the house; rather, it is a protection against a big piece of chometz. The reason we do not worry about crumbs is that since they are on the floor they have no importance to us and are “self-annulled” (Pesachim 6b).” He explains further that the Chayei Adam (119:6) is of the opinion that one must clean crevices of crumbs within hand’s reach. This is not because of the prohibition to see or have chometz in one’s possession – but because we are concerned that one might inadvertently eat them”.1 The Pri Chadash (444-4) and the Igros Moshe (1145) disagree with this stringency. However, the commonly held custom is to follow the Chayei Adam’s ruling and clean out all easily accessible places where crumbs might be found.

Anything written above should not be used by husbands and children as an excuse for not helping make the house clean and shining, as well as kosher for Pesach. It is indeed part of the signature of Pesach to have a home that is extraspecial clean. The wholehearted participation— without criticism—of husband and children, makes a big difference and brings much joy to the Yom Tov. May we all be zocheh to clean and prepare for the Yom Tov of Pesach without excessive strain or fear, but with anticipation and happiness. And, may our cleaning and preparation find chein Above and help bring the Geulah Shleimah closer. A truly kosher and freilichen Pesach to all. The information above was reviewed and approved by Rabbi Elozor Barclay and Rabbi Yitzchok Jaeger, the authors of Guidelines – Over Five Hundred of the Most Commonly Asked Questions About Pesach (Targum Press) and by Rabbi Zev Smith of Irgun Shiurei Torah.

L'aliyas nishmas Zeesl bas R’ Tzvi, a”h 1 2

(cf. Radvaz 1:135; Machaneh Yisrael 10:)

... ‫עיקר תקנת בדקת חמץ אחר שביטלו אינה אלא משום גזירה שמא יבוא לאכלו בפסח‬...

“The main reason for the establishment of bedikas chometz after one nullifies the chometz is only to prevent the possibility of eating chometz on Pesach”

Shulchan Aruch Harav (433:19)

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The Shmuz on the Parsha

Rabbi Ben Tzion Shafier

HASHEM and Man: Master and Servant Parshas Tzav “The Kohain shall don a garment of linen, and he shall don linen breeches on his skin, and he shall remove the ashes.” — Vayikra 6:3 One of the daily activities in the Mishkan was taking out the ashes. The Chovos Ha’Levavos explains that HASHEM commanded Aaron to do this action each day “to lower himself and rid himself of the arrogance in his heart.” This statement seems to imply that Aaron was arrogant, and that HASHEM felt he needed specific work to get rid of that sense of superiority. The problem with this is that it is difficult to imagine that Aaron Ha’Kohain was a haughty individual. This concept becomes even ore problematic when we focus on the Torah’s description of Aaron.

A man of sterling character traits

When HASHEM appeared to Moshe and said, “I want you to lead the Jewish people out of Mitzrayim,” Moshe refused. He was afraid that Aaron would feel slighted. Up until that point, Aaron had been the leader of the nation, the one who brought the word of HASHEM to the people. Now his younger brother, unheard of for sixty years, would usurp that position. As great as Aaron was, Moshe

knew that he was still human and would feel the pain of being displaced. Therefore, Moshe wanted no part of it. HASHEM explained to Moshe that while this might be a well-founded fear in regards to the average person, because of Aaron’s great spiritual stature, he was above jealousy and competition, and this wouldn’t cause him any pain. He had so eliminated bad character traits from his heart that he would feel nothing negative. In fact, when Moshe assumed this position and Aaron set out to meet him, the posuk says, “It was with joy in his heart.” HASHEM was telling Moshe was that Aaron was in a different category of people. He had mastered his nature. He was like a moloch in human form. Of all men, Aaron wouldn’t be haughty and overbearing. So why did HASHEM feel that it was necessary for him to take out the ashes each day to eliminate arrogance from his heart? The answer to this question is based on understanding the underpinnings of our relationship with HASHEM.

A servant needs a master and a master needs a servant

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servant needs a master, and a master needs a servant. By definition, a servant can’t be a servant without a master, and a master can’t be a master without a servant. They are mutually dependent. With that, he explains the danger of arrogance. The arrogant person feels powerful, mighty, and independent. These are not the traits that one finds in a servant; quite the opposite, these are the traits of superiors, people who rule. These are the traits of the master. For that reason, the arrogant person can’t be a servant of HASHEM. HASHEM alone has the right to wear the trait of Ga’avah. He alone is mighty, He alone is powerful, and He alone is independent. Anyone else who harbors these thoughts in his heart is “wearing the King’s robes.” He views himself in a manner that is false and delusional. More significantly, in that state, he cannot serve HASHEM. “How can a person as mighty, significant, and important as I possibly have a master? I am the master!” For this reason, arrogance utterly skews the relationship of man to his Creator. Its opposite, humility, is central to all Avodas HASHEM. This seems to be the answer to the question. In no sense was Aaron haughty or overbearing; he was amongst the most modest of men. The problem was that his role required even more. As the representative of the nation, he was going into the Holiest of the Holies; any imperfection in his intentions would have spelled an imperfect avodah, so he needed

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to be perfect in his humility. To attain that state, he needed a physical exercise. He had to, so to speak, take out the garbage each day. By doing this, any trace of independence was eliminated from his heart, and he was able to reach that most elusive understanding: I am utterly, completely, and totally dependent upon HASHEM. I am the creation, and He is my Creator. As great as Aaron was, he still needed improvement in this area, and it was only through concrete, physical actions that he could reach a state of true humility.

Humility is the core of being an Eved HASHEM

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This concept is very applicable in our lives. All of our avodas HASHEM hinges upon accepting HASHEM as our Master. While we may not be haughty, unless we have worked on acquiring humility, there will be trace elements of arrogance in our hearts, and these will greatly impede our being subservient to HASHEM. They stop us from standing as servants in front of our Master. The only way to achieve true humility is by being exposed to life situations that allow us to grow in humility. By being subjected to the various situations in life, where we come to recognize that we are not mighty, powerful, and independent, the reality starts to seep in. I am a mere mortal. Here for a few short years, unable to even control my own existence, I am but a creation dependent upon my Master for my very existence. To help us grow, HASHEM will often custom-tailor situations for us. Not every circumstance in life is pleasant, and not every condition is something would we wish for. Some situations may be demeaning. It may feel like you are being asked to take out the garbage. You might even feel indignant. “HASHEM why are You subjecting me to this? What have I done wrong to deserve this?” The answer may well be nothing. It wasn’t something wrong that you did that brought this about. Rather, it was something you did right, some merit that you have that allowed you to have this opportunity to acquire that rare commodity – humility. Recognizing our need for situations that bring us to a sense of dependence upon HASHEM can help us understand life, and then we can use these situations to grow and to accomplish our purpose in Creation.

Rabbi Shafier is the founder of the Shmuz.com – The Shmuz is an engaging, motivating shiur that deals with real life issues. All of the Shmuzin are available free of charge at www.theShmuz. com or on the Shmuz App for iphone or Android. Simply text the word “TheShmuz” to the number 313131 and a link will be sent to your phone to download the App. BY FAMOUS CHEF

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Splitting Your Sea by Sarah Fineman

Life is not about the calm. It’s about the waves.

distraught young man approached his rabbi seeking guidance and strength. “Life is like an ocean,” the rabbi said to his student. “There are waves that come crashing down, pushing us beneath the current. And then, just as sudden, there are moments of calm. You, my dear student, were struck by a massive wave and now you are trapped beneath the tide unable to swim to the surface. The problem right now,” the rabbi continued, “is that in your heart, you believe that life is about the calm between the waves.” Months before this dialogue, the young man and his wife experienced tragedy, losing an infant to a serious illness. The loss was too immense, the pain too deep. This was not a regular wave; it was a tsunami. The young man was drowning. His rabbi helped him change his entire perspective and take the next step forward. “Life is not about the calm. It’s about the waves.” The young man let these words linger in his mind, trying to internalize their message. We don’t get to choose the waves that come our way, but we do decide how to respond to them. It is our response to the

waves that makes us the people we are. Resting poolside, beer in hand, on a hammock is not the recipe for becoming a word class swimmer. To earn the gold you must dive into the water day after day and swim until every muscle in your body aches. It’s tackling the challenges of the waves that ultimately bring us to greatness. We actualize our potential by working our way through wave after wave after wave. “The moments of calm,” explained the rabbi, “are

Waves enter our lives, disrupting the calm and delivering growth opportunities. Some are more easily conquered than others. To advertise, call 718-513-9885

there so we can catch our breath before the next wave hits.” Waves enter our lives, disrupting the calm and delivering growth opportunities. Some are more easily conquered than others. These are of the “I left my umbrella at home today, got stuck in a traffic jam and missed the appointment” variety. There are larger, more difficult waves: rejection, failure, sickness. They force us to grit our teeth and clench our fists as we struggle our way through them. And then there are the tidal waves, waves we cannot ever imagine surviving. They burst into our lives like an unwelcome visitor with a battering ram and slap the wind right out of our sails. Terminal illness, loss, death of a loved one - these waves turn our world upside-down, leaving us grappling in the dark, desperately searching for a place to anchor our convulsing ship. This is the type of wave the young man found himself fighting when he went to seek wisdom for his rabbi. “Life is not about the calm,” he repeated to himself. “Life is about the waves.” Over 3,000 years ago, the nation of Israel faced a perilous situation. They ran from the darkness and slavery of Egypt with the

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The Hebrew word for Egypt is Mitzrayim, which stems from the word tzar meaning narrow or constricted. world’s mightiest army chasing after them only to come to the sea. They had waited so long for this moment. They had struggled through 210 years of hardship and torture to reach this point, and there they stood with the vast waters barricading them from redemption. One brave man, Nachshon, realized there was a choice even in this gravest of circumstances. They could turn around

and go back to the past, to the familiarity of Egypt where, despite its hardships and constrictions, they had learned to survive. Or they could forge ahead as a nation, taking a leap and making the commitment to stand strong with one another and with Hashem. Nachshon chose the latter. He understood the words of the wise rabbi centuries before they had ever been uttered. “Life is not about the calm. It’s about the waves.” Nachshon stepped into the sea, took another step, and then another until the water reached his neck about to engulf him entirely. Nachshon lifted his foot again, about to take what should have been his final step in this world. Suddenly the waters split, creating walls towering up towards the heavens, leaving dry land for Nachshon and the entire nation to walk upon. It was at that moment that the people of Israel felt the strength of nationhood and the glory of Hashem. The Hebrew word for Egypt is Mitzrayim, which stems from the word tzar meaning

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narrow or constricted. As we celebrate Pesach, we leave behind the constrictions of Egypt and break through our own personal barricades, which at times may seem as vast as the sea. Nachshon demonstrates the formula for conquering the waves: With effort and faith, nothing is out of reach. He teaches us that Hashem who brought us out of Egypt and split the sea is surely capable of delivering us from our own personal troubles. The final days of Pesach celebrate the splitting of the sea. This year, let’s celebrate a journey through our own waves, a redemption from our own personal Egypt, and understand that our biggest barricade to freedom was never actually the sea; it was ourselves.

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British Museum & Evidence of Israelite Slavery in Egypt by Rabbi Yisroel Roll

A mud brick with straw, stamped with a royal seal that says “House of Ramses ll,” and other cool artifacts. The table of archaeological finds below, presented to me by Dr. John H. Taylor, the curator of the Egypt Department of the British Museum in London, reveals a mud brick with straw which is stamped with a royal seal which says: “House of Ramses ll”. The mud brick, seen on the left side of the photo below, is one of 20 held in the basement vaults of the museum, and not exhibited to the public. The brick has been carbon dated to the Israelite period of slavery in Egypt. Dr. Taylor states that the Israelites did not build the pyramids as is commonly thought. The pyramids were built 100 years after the Israelites left Egypt. What they did build were cities. The Bible states in Exodus 1:11-14, “So they appointed taskmasters over it (the Israelite nation)

in order to afflict it with their burdens; it built storage cities for Pharaoh, Pithom and Ramses… They embittered their lives with hard work, with mortar and with bricks…” The Bible further states in Exodus, 5:10, “The taskmasters of the people and its foremen went out and spoke to the people, saying, “So said Pharaoh, I am not giving you straw. Go yourselves and take yourselves straw from whatever you find, for nothing will be reduced from your work.” In the close up photo of the brick below, one can see the straw and the seal which states, “House of Ramses ll”. Below is a mural of slaves building a structure in Egypt dated from the Israelite period showing a pile of mud bricks To advertise, call 718-513-9885

similar to the brick displayed on the table above. Dr. John H. Taylor holds curatorial responsibility for ancient Egyptian funerary antiquities, amulets and jewelry. He also provides curatorial supervision for the departmental loans program.

These items are sometimes loaned to outside museums and organizations. Dr. Taylor then showed me a 12foot iron snake staff found in a pyramid tomb. Shown below, the staff has a cobra head and is wavy and is evidence of the Egyptian magician’s staves mentioned in the Bible in

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Exodus, 7:11-12, “The magicians of Egypt did so with their incantations. Each one cast down his staff and they became snakes; and the staff of Aaron swallowed their staffs.” The entire snake staff can be seen at the front of the table in the first photo above. The staff is wave like and when placed on the ground and manipulated by a magician can give the illusion of snake like movement. Egyptian magicians were known to be illusionists. The wicker basket below is dated to the Egyptian period of the Israelites and is evidence of the use of wicker baskets as recorded in the Bible, Exodus 2: 3, “She could not hide him any longer, so she took a wicker basket and smeared it with clay and pitch; she placed the child (Moses) into it and placed it among the reeds at the bank of the River (Nile). “ The copper mirrors at the far right of the first photo above are evidence of the existence of copper mirrors used by Israelite women to beautify themselves and to entice their husbands to produce children despite the dangers of bringing children into the world amidst a slave existence. These copper mirrors are referred to in the Bible in Exodus 38:8, “He (Moses) made the wash basin of copper and its base of copper, from the mirrors of the legions who massed at the entrance of the Tent of Meeting. “ The 11th century French Biblical commentator, Rashi, comments that the Jewish women used these mirrors to beautify themselves in order to entice their husbands to produce children despite the fear of bringing children into a life of slavery. This attests to the greater faith of the Israelite women than that exhibited by the Israelite men, which faith has continued to sustain Jewish continuity. The organizer of this private tour to the British Museum is London educator and historian, Rabbi Aryeh Forta who organizes monthly private tours of the Jewish artifacts at the British Museum. Also seen on this tour was a 3500 year old matzah with finger imprints of the matzah maker and silver wine bowls from the palace of Achashverosh mentioned in Megillas Esther.

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Goering & My Grandmother by Rabbi Leiby Burnham

Leading a secret life as a Jewish resistance fighter, you just never know who you’re going to meet. My grandmother is one of the most fascinating people I know. Me’me, as we called her, fought in the French resistance, ran a DP camp in post-war Europe, was a professor in Columbia University and has traveled the world extensively. My Me’me was living in Paris while it was under Nazi occupation. She was working with the French underground smuggling Jews out of the occupied zone of France into the free zone. She had been an emerging actress in pre-war Paris, and came from a family of well-heeled diplomats. A very attractive young lady,

my grandmother was comfortable among the more glamorous echelons of society. She was “well appointed with the finest of accoutrements.” Suspicion would be aroused if she were to suddenly start leading a more understated life, so she continued to shop at the finest boutiques in Paris while leading the secret life of a Jewish resistance fighter. One day my grandmother excitedly set out to Hermes’ flagship store in Paris to pick up a pair of gloves she had ordered. Much to her consternation, the entire street was blocked off by German military To advertise, call 718-513-9885

vehicles. My Me’me is not one to get thrown off a mission easily. She was not going to let half a platoon of Nazis stop her from getting her Hermes gloves. She also happened to know Paris like an accountant knows a calculator, so she simply went through a few back alleys and arrived at the back exit of Hermes, where the employees (in Hermes they are called personal shopping executives) would come in. She let herself into the store, and immediately discovered why the street was blocked off: Hermann Goering, the second most powerful Nazi

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and commander of the Luftwaffe, was shopping in Hermes. The whole store was filled with Nazi officers and bodyguards! Cold fear coursed through her, as well as the repulsion of being in such close proximity to someone so intimately involved in the butchery of her people. But she quickly calculated that her best move would be to pretend like everything was normal and go about her business with no hint of fright or hatred. She walked up to the counter and asked for her gloves. The Hermes employees assumed she was an accompanying celebrity or official and assisted her expediently. As she was exiting, she came to a narrow point in the store where only one person could walk through at a time. Right then, Goering was headed in the same direction. Who would go first? (They couldn’t even possibly squeeze through together, because, as my Me’me told me, “Goering was a very fat man.”) Goering, ever the effusive and charming gentleman, motioned for my grandmother to go first with a sweet, “Ladies First.” She went through and left the store, and continued smuggling Jews out of the danger zone, now with a new pair of Hermes gloves. “Never confuse culture with morality,” my grandmother told me. “Did Goering have culture? Sure! He was of aristocratic heritage. He was a patron of the arts and attended opera, and he probably cried while listening to Wagner’s beautiful compositions! And he most certainly always let the lady go first. But did he have morals? Not a shred! He was the highest official in the Nazi hierarchy to authorize on paper the Final Solution. Morality and culture have nothing to do with each other. Decency and morality come from a divine source, and no amount of culture can substitute for that.” We can see the same lesson in the first of the Ten Commandments, “I am the Lord, your Hashem, who took you

On Pesach our mission is to see ourselves as if we are leaving Egypt. We must walk in the very same footsteps as our ancestors did, turning away from the dominant culture, out of Egypt, the house of slavery.” It sounds redundant; we know that Egypt is the house of slavery! Perhaps Hashem is telling us, look at the Egyptians, the pinnacle of culture in the world. They have papyri, pyramids, incredible embalming To advertise, call 718-513-9885

technique, astrology, art, hieroglyphics, brain surgery, and achievements in every field imaginable, yet they are still the house of slavery, the place in which your male children were thrown into the Nile, your babies stuck in the wall as bricks if the parents didn’t make enough bricks themselves. Hashem is telling us that if we want to simply follow the prevailing dominant culture, then we may end up being the most cultured barbarians in the world. Behind many great civilizations you will find incredible barbarism. The Greeks and Romans clubbed their children to death if they were born with any deformity or, sometimes, just for being born female. They would cheer gleefully as they watched thousands of people kill each other in “games” at the coliseums. The Germans were the most cultured people in the world with their composers, scientists, poets, and scholars leading the world in achievements, yet we saw what they were capable of in the Holocaust. On Pesach we celebrate the Jewish people’s redemption from a place of mere culture to a world of morality. They left behind the pyramids, hieroglyphics, advanced agriculture, and music of the dominant culture, and went out to the desert to learn the ethical precepts of genuine humanity and civilization, from the only true source, the Creator of humanity. On Pesach our mission is to see ourselves as if we are leaving Egypt. We must walk in the very same footsteps as our ancestors did, turning away from the dominant culture, refusing to think that it is automatically right because that is “culture,” and instead turn to the divine moral code of the Torah. This is how we discover real freedom and liberate our souls from the shackles of “cultural servitude.”

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Attention Rotator Cuff Sufferers

WEDNESDAY, MARCH 14, 2018, 6:30-7:30 pm

NEW ROTATOR CUFF WORKSHOP REVEALS HOW TO GET BACK TO NORMAL WITHOUT MEDICATIONS, INJECTIONS AND SURGERY... By: Dr. Ofir Isaac PT, MS, DPT

hen you go to the FREE Rotator Cuff Workshop you will learn exactly what is causing your pain so you can heal 100%, without needing surgery or more medications… NO matter what your age and no matter how long you have had your pain... WAIT! Did You Know Over 92% Of Pain You Feel Is NOT caused By Bone or Muscle? YES… Even if the MRI says your rotator cuff is partially torn you can avoid surgery returning to full function… Is This Workshop For You? Stop and take the next 30 seconds to know just by answering 7 quick questions while you test your shoulder movement. By the time you finish reading the questions you will immediately see if this workshop can really help your issue… Do You Have Shoulder Pain When You: 1. 2. 3. 4. 5. 6. 7.

Reach up high? Lift something heavy? Reach behind your back? Sleep at night? Reach into the back seat? Do work around the house or yard? Get dressed?

If you answered YES to 4 out of 7 questions this is for you! If you’re looking for Natural, Non-Invasive Treatment, then Save Your Spot. Call 917-615-1999 and leave a message with your name and phone number for the FREE Rotator Cuff Workshop this Wed., March 14, 2018 from 6:30–7:30 PM at 1213 Ave P, Brooklyn. (MIDWOOD).

***Because of space limitations, the Rotator Cuff Workshop is limited to the first 20 Registrants... What You Will Learn: 1. The Single Worst Position to Sleep in That Causes BIG Problems in the Shoulder and Rotator Cuff... 2. The #1 Biggest Mistake People Suffering with Shoulder Pain Make Which Surprisingly Can Lead to Rotator Cuff Surgery... 3. The Common Causes of Rotator Cuff Problems... 4. The Top 3 Exercises for the Rotator Cuff

PPS: All Registrants will get a chance to schedule a FREE private examination and shoulder screen with Dr. Ofir Isaac after the rotator cuff workshop first-come, firstserve. Call to register 917-615-1999 for Wed., March 14, 2018 at 6:30–7:30 PM. We have limited spots available & space will fill up fast, so register now to avoid missing out.

So Who is the Workshop For? The Rotator Cuff Workshop is for people suffering with shoulder pain who are looking to feel normal again and heal naturally without medications, injections and surgery. Save Your Spot! Call 917-6151999 for the Rotator Cuff Workshop simply by leaving your name and phone number for Wed., March 14, 2018, 6:30–7:30 PM.

WARNING! FREE REGISTRATION ENDS Friday, March 16th at midnight for the Wednesday, January 14th Workshop THEN there is cost of $27 to register, don’t wait to register this workshop is highly informative and can save you thousands of dollars and wasted trips to surgical specialists. PS: FAST ACTION BONUS: The First 10 Registrants can email info@allcarept.com Or call 917-615-1999 to drop off their shoulder/neck MRI and/or XRAY reports to Dr. Ofir Isaac personally before the workshop. Discuss the results FREE of charge!

Dr. Ofir Isaac PT, MS, DPT

Chronic Pain Diagnostic Specialist Owner & Clinical Director Hi my name is Dr. Ofir Isaac a Shoulder Specialist and Pain and Injury Consultant, and I will personally be presenting this workshop for you. www.AllCarePT.com. Where? Allcare Pain Elimination For Life, at 1213 Ave P right here In Midwood, Brooklyn. It’s my passion to empower patients like you to eliminate their chronic pain through our unique “Active” Neuroscience Based Approach To Pain.

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Pesach Cakes, Cookies and Ice Cream by Elizabeth Kurtz

You canâ&#x20AC;&#x2122;t pass over these delicious desserts. Cakes, cookies, ice cream bars, all perfect for Pesach. These delicious desserts are perfect for a sweet ending to a great Yom Tov meal, a morning treat, or a refreshing afternoon sweet tooth. They all can be made ahead of time and either frozen or refrigerated until ready to serve.

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Chocolate Tea Cake Chocolate Tea CakeServes 8 ¼ cup unsweetened cocoa powder 1 cup unsalted, roasted almonds, plus 2 tablespoons chopped 7 ounces bittersweet or semisweet chocolate, coarsely chopped ½ cup olive oil 1 teaspoon kosher salt ¾ cup granulated sugar, divided 4 large eggs, separated 1 tablespoon sugar Preheat oven to 325°F. Lightly grease a 8½x4½” loaf pan with nonstick spray or oil. Pulse cocoa powder and 1 cup almonds in a food processor until very finely ground, about 1 minute. Microwave chocolate and ¼ cup water in a microwave-safe bowl in 15-second intervals (or heat in a heatproof bowl

set over a saucepan of simmering water), stirring occasionally, until melted. Whisk in oil and salt, then almond mixture and half of granulated sugar, then egg yolks. Using an electric mixer on high speed, beat egg whites until frothy. With motor running, gradually add remaining granulated sugar; beat egg whites to firm peaks. Gently fold egg whites into chocolate mixture in 2 additions, folding just until incorporated each time. Scrape batter into prepared pan; top with chopped almonds and sugar. Bake cake until top is firm when gently pressed and a toothpick inserted into the center comes out with a few moist crumbs attached, 50–60 minutes. Transfer to a wire rack and let cake cool in pan 15 minutes. Turn out onto rack and let cool completely. Do Ahead: Cake can be baked 4 days ahead. Store tightly wrapped at room temperature.

Lemon Mousse with Cinnamon Crumb Topping and Fruit Makes 8 Lemon Mousse 1 tablespoon finely grated lemon zest ½ cup fresh lemon juice ½ cup (1 stick) chilled unsalted margarine, cut into pieces, divided ½ cup sugar, divided 4 large egg yolks 1 large egg ½ cup chilled pareve cream Cinnamon Crumb Topping 1 tablespoon ground cinnamon ½ cup light brown sugar 1/3 cup chopped pecans 1/3 cup chopped walnuts 3 tablespoons margarine, softened 2 tablespoons potato starch or matzo cake meal 1 cup strawberries 1 cup blueberries For the mousse: Bring lemon zest and juice, ¼ cup margarine, and ¼ cup sugar to a simmer over medium heat in a medium saucepan, stirring to dissolve sugar. Remove from heat. Whisk egg yolks, egg, and remaining ¼ cup sugar in a small bowl

until pale and thick, about 2 minutes. Whisking constantly, slowly pour hot lemon mixture into egg mixture. Transfer back to saucepan and cook over medium-low heat, whisking constantly, until curd is thickened and whisk leaves a trail, about 5 minutes. Remove from heat and add remaining ¼ cup margarine, whisking until melted and curd is smooth. Transfer curd to a bowl and cover with plastic wrap, pressing directly onto surface. Chill until cold, at least 2 hours. Whip cream in a small bowl to soft peaks and gently fold into curd. Keep mousse chilled. For the crumble: In a medium bowl, combine cinnamon, brown sugar, and both nuts. Add margarine and potato starch/cake meal and work into mixture until it is sticking together with some clumps. Break it into crumbs. Preheat oven to 350°F. Pour crumble onto a baking sheet in a single layer. Bake for 12 – 18 minutes or until crumble is lightly toasted. To serve: Place lemon mousse in decorative bowls. Spoon crumble and berries over mousse. Do Ahead: Lemon mousse and crumble can be made 3 days ahead. Store mousse in refrigerated, covered. Store crumble in airtight container or in freezer. Slice berries just before serving.

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Chocolate Layered Ice Cream Bars Chocolate Layered Ice Cream BarsThese are a fantastic treat on Pesach. They taste sweet and salty and are a favorite for Yom Tov day meals. They are also great because they can be made weeks ahead of time and stored in the freezer, tightly covered. Defrost slightly before cutting.

bowl. In a food processor, pulse the farfel until fine crumbs form; add to the walnuts. In a resealable plastic bag, crush the cookies/ macaroons with a rolling pin until small chunks form; add to the walnuts.

Makes 12-16 bars ½ cup walnuts (2 ounces) ¾ cup matzo farfel, toasted, and coarsely crumbled or ½ cup matzo cake meal ½ cup broken Pesach cookies or macaroons 1 stick plus 2 tablespoons unsalted margarine, cut into tablespoons ¼ cup packed dark brown sugar ¼ cup unsweetened cocoa powder 1 large egg, beaten 1 teaspoon vanilla extract 2 pints pareve Pesach ice cream, (I like to use mint chocolate chip, chocolate chip or vanilla swirl), slightly softened or sorbet 5 ounces dark chocolate, chopped 2 tablespoons pareve whipping cream Preheat the oven to 350°F. Line an 8-by-8-inch baking dish with parchment paper, leaving a few inches of overhang all around.

In a large saucepan, melt the stick of margarine over very low heat. Add the brown sugar and cocoa powder and whisk until smooth. Slowly drizzle the egg and vanilla into the saucepan, whisking, until thickened, 2 minutes. Mix in the walnut mixture. Press the mixture into the prepared baking dish in an even layer and refrigerate the cookie base for 30 minutes. Spread 1-1/2 pints of the ice cream over the cookie base and freeze for 2 hours. Reserve the remaining ice cream for another use. In a medium saucepan, combine the chocolate and pareve cream and the remaining 2 tablespoons of margarine. Heat over very low and stir until the chocolate is melted and smooth. Let cool to room temperature. Pour melted chocolate over the ice cream and spread it evenly. Freeze for 2 hours, until set. Cut into small bars and serve.

Spread the walnuts on a baking sheet and bake for about 5 minutes, until lightly toasted. Cool, chop and transfer to a large

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Chocolate Walnut Torte Chocolate Walnut TorteThis is a meringue torte so it’s light and filled with chocolate and walnuts. It’s deceptively moist and speckled (kinda tweedy) and has no flour or egg yolks. It’s gluten free too. I like it with some pareve whipped cream on top.

cessor, pulse the chopped chocolate with 1 tablespoon sugar, until chopped into pieces of varied sizes, from coarse meal, to ¼-inch bits. Add chocolate to nuts and then mix in orange zest (if using) and salt.

Serves 10-12

Using a mixer, beat egg whites until creamy white and soft peaks are formed. Gradually add the remaining ½ cup sugar until egg whites are glossy and stiff, but not dry.

1 cup walnut pieces (or a full ½ cup of ground walnuts) ½ cup plus 2 tablespoons sugar, divided 9 ounces bittersweet chocolate, chopped (or use semi-sweet) Zest of 1 small orange, optional ⅛ teaspoon salt 7 egg whites ¼ teaspoon kosher for Pesach cream of tartar, if available, or omit Pareve whipped cream for topping Preheat oven to 350°F. Grease the bottom and sides of a 9-inch springform pan. In a food processor, pulse walnuts with 1 tablespoon of sugar until finely ground (alternatively you could use about ½ cup ground walnuts and mix with sugar). Take the nuts out of the food processor and place in separate bowl. Using the same pro-

Pour half of the chocolate mixture over the egg whites and fold together. Repeat with remaining chocolate mixture and fold until thoroughly combined but do not overmix. Scrape the batter into pan and spread evenly. Bake for 25-30 minutes until the torte is puffed and golden brown on top. With a tester inserted in the center should come out moist and with some melted chocolate stuck to it. Run a knife around sides of pan before releasing the springform. The cake can be prepared up to 3 days in advance and stored covered at room temperature or frozen, well wrapped for up to 3 months. Defrost in the refrigerator and serve at room temperature with whipped cream and fruit.

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