Community Links Issue 163 - Sukkos

September 8-September 22, 2010

Vol. 6 Issue 163

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R i gh t To C o mplain

There are rights, and there is right.

While we certainly have the right to complain, is complaining always right?

Let’s Rejoice

One of the lesser known aspects about the festival of Sukkot is its profound connection with water.

Rabbi Yossi Lew

Dr. Robert Rome THE COMMUNITY LINKS is published biweekly and is distributed free to the Jewish Community of Southern California.

THE COMMUNITY LINKS accepts no responsibility for typographical errors or reliability of Kashrus of any advertisers. All submissions become the property of THE COMMUNITY LINKS and may be shortened and/or edited for length and clarity. Articles published in THE COMMUNITY LINKS express the views of the individual writers and may not necessarily represent the views of THE COMMUNITY LINKS. No artwork or any part of the magazine may be reprinted or otherwise duplicated without the written permissions of the publisher.

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To Be Hugged

By G-D

The love of a hug says that “I love all of you and not anything particular about you.” This love holds strong and doesn’t let the other get away.

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Labels Are For Suits

That's the story of the Jews: On the surface we might look very different from one another. Underneath, we're all the same.

Rabbi Shalom Paltiel

Rabbi Reuven Wolf

community links • Volume 6 Issue 163 4

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n:

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ou have the right to complain.

Most consider this right as an essential part of our First Amendment guarantees. Virtually all agencies and organizations have an announced method as to how to complain or file a grievance.

Every day, complaints are uttered.

Some are said. Others are yelled or shouted. Still others are put in writing.

People complain about incorrect charges on billing statements. Many complain about their health insurance coverage, others complain about health treatment.

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It .

D . h P , Rome

Some complain about teachers. We all complain about the high cost of tuition.

We certainly have the right to complain. There is the constitutional guaranteed freedom of speech which certainly includes the right to express grievances. When we are wronged, we have the right to speak up. There is no denying of our rights.

There are rights, and there is right.

While we certainly have the right to complain, is complaining always right?

I am reminded of an episode of the • 323-965-1544 •

TV show Seinfeld. In the show, Elaine complains about her care at the hands of a doctor. She later discovers that the doctor placed mention of the complaints in her health records and files.

No doctor then wants to treat her as she is a “complainer.” Little did she realize at the time that complaining against doctor care would get her no doctor care. It was just a TV show, but the message was clear. While we have the right to complain, it is not always right to complain.

Many times, it is incorrect to complain because our complaints won’t help us. info@communitylinks.info

We may actually suffer personally as a result of the complaining. The objects of our complaints will frequently go into defensive mode. They may attack us out of a perceived need to defend themselves against the threat they see us as presenting.

We live in a litigious age. Everyone worries that they can be sued for the slightest reason. If someone voices a complaint, is that individual that far away from hiring an attorney to pursue legal action? Once a doctor or other professional comes to fear a potential suit, they close themselves off and go to a “secure mode” where they are less available and much less open to you and your opinions. Complaining can end up hurting the very person uttering the complaints, even when the complaints are legitimate.

Also, complaining can hurt the target of the complaints more than we intended. A teacher may be fired. A nurse dismissed. A doctor or attorney re-assigned. All we may have wanted to do is to voice a complaint about something that happened. But there are consequences to our actions. A complaint may rise to an agenda item at a Board meeting. The complaint may trigger an investigation into the subject of the complaint. That individual may have to hire an attorney to defend himself or herself. It all began with a complaining call. But that is not where it ends.

Complaining takes energy. Rather than relieving stress, the act of complaining can actually lead to increased stress. As we complain, we frequently raise our voices. We tense up physically as we relive the offending event or situation. There is a whole lot of negative energy often wasted in a complaint. You think you may feel better for launching a complaint, only to actually feel worse afterward.

My daughters have taught me an im-

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portant lesson regarding Lashon Hara.

Narrowly understood, Lashon Hara is gossip. But this is too restrictive a definition. My daughters advise me not to talk about others, even when seemingly stressing the good. Talking about others and what they do can also be Lashon Hara. It is inappropriate to talk about people. Launching a complaint involves negative talk. Lashon Hara seems to inevitably occur.

GRAND OPENING!

This is not to say that one should never complain. However, before complaining, think about the consequences.

Many times, after pausing to consider what may be involved or what may happen as a result, you may not wish to go through with your complaint. If you stop to consider, but you think that you still must complain, then voice your complaint. But always be cognizant of the possible consequences.

NO COST MEDI-CAL

Say it, don’t yell it. Stick to what is bothering you. Complain about the situation, not about everything you can think of. Know what you want. Be clear regarding your goals. Accept it when someone responds by granting what you have asked for. Don’t hold grudges.

Don’t retain your anger. Let go after you have complained.

This time of year, we focus on our relations with others. We seek forgiveness.

We ask forgiveness of those we may have wronged. It is also a great time to reconsider how we act toward others.

Using our right to complain wisely, we can prevent unnecessary hurt to others.

Understanding the full power involved in our complaints, we may actually have our complaints heard.

Wishing you and your family a good, happy, prosperous, and healthy New Year.

Robert J. Rome, Ph.D., is a licensed Psychologist in clinical practice in Encino, California. He can be reached at RJRome@aol.com

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he holiday of Sukkos is not just a continuation of Rosh Hashanah and Yom Kippur.

The amazing connection we have forged with G-d, which we have achieved through our sincere repentance and is deeper and more essential than ever before, manifests itself during Sukkos.

T

On Rosh Hashanah we revealed the

the place of complete unity with G-d, and He saw us in that light, and our relationship was completely refreshed and reenergized.

From that point, we have recommitted ourselves to be proper and loyal subjects of G-d. The level of revelation of Yom Kippur can’t remain if the world is to remain productive, but it is a point at which we can all recon-

Sukkos, To Be Hugged By G-d essence of our relationship with G-d, one that goes beyond creation and beyond any of our virtues or accomplishments. We blew the shofar, one hundred cries from deep within the inner core of our being. We cried “Zocher HaBris!” evoking the deepest covenant, that the soul and G-d are totally one.

When we are not relating to G-d on this level, rather, we come to G-d as a creation, as one of His servants, the relationship is then measured to the degree which we realize (or, G-d forbid, ignore) our purpose to facilitate His desire. Within the mechanics of creation, there is no other way – only to serve G-d, or suffer the consequences.

On Yom Kippur, we exposed the most inner chamber of the soul, revealing our bond with G-d at the level where there is no blemish, where it is impossible to disconnect or be distanced in any way, no matter what has happened. We went far beyond the place where we and G-d are separate entities. By passing through the day of Yom Kippur, the essential revelation, we were cleansed because we stood in

nect with G-d and begin anew, in a pure relationship. We evoked something deeper than our performance or purpose, we evoked the essence.

Sukkos, as the final stage of this great process must express the elements of Rosh Hashanah and Yom Kippur. It must express the quintessential bond between us and G-d, as well as our unity.

Why do our sages refer to the mitzvah of Sukkah as a divine embrace? A simple hug is a very powerful gesture - it connects one entire being around another. A kiss is exchanged from the face of one person to another, yet it doesn’t include their back.

When a person loves another because of his or her individual characteristics, no matter how beautiful or special they are, that love is only to the face. It doesn’t accept the other person’s complete being, no matter how deep and strong this love is, on some level it is still superficial. A person that loves another so completely that it goes beyond any definition or characteristic, is one who embraces the other completely, even their back - the parts that aren’t glamorous or appealing.

The love of a hug says that “I love all of you and not anything particular about you.” This love holds strong and doesn’t let the other get away.

Even if the other wants to leave, meaning that he or she isn’t giving back to the relationship, it still holds, and the love still endures. It says “I am still loving you, even if I’m not getting anything from you, even if you are showing me your back.” Like a parent loves a child – even if the child is hurtful.

On Sukkos, G-d embraces us. He expresses His essential love. G-d loves us because we are His and not because of the Mitzvos we perform, or whatever Torah knowledge we might have.

The Mitzvah of the Sukkah expresses this very fact. What don’t we do in a Sukkah? Aside from Kiddush, we generally don’t pray in the Sukkah.

We can study Torah in the Sukkah, but Jewish law says that if we have a regular class, or a learning partner, or there are more books available outside of the Sukkah, then we should go to the study hall or synagogue. At shul, when we pray with passion and fervor, or when we sit down to study Torah, engrossing our minds within G-d’s wisdom, that’s when G-d sees our face and the beauty of the Jewish soul. We openly display our higher spiritual qualities. The Sukkah is not specifically designated for these activities.

What are we supposed to do in the Sukkah? The Sukkah is a place where we are to live our regular lives for seven days. It’s our home. The same everyday things that we normally do at home are supposed to be done in the Sukkah. Eating, sleeping, entertaining guests and playing scrabble are the very typical and mundane activities we are supposed to center around the Sukkah. These are the parts of our lives where Jew and gentile are the

same - during these activities, we aren’t showing our face to G-d. Yet, He is embracing us within the Sukkah, he has invited us in, even when we aren’t being so pretty, when our souls aren’t exploding with fervor. In the Sukkah, even the simplest of Jews can enter, complete with the mud on his boots, and be totally embraced and welcomed by Hashem.

Even when we aren’t in the Sukkah - when we have to work, go shopping, or on a family trip, we are still in the embrace. Our sages teach us that on Sukkos a Jew’s home becomes a temporary dwelling place, and the Sukkah is the permanent dwelling place. A person is always connected to his home, even when away. Living without food or clothing is painful but doesn’t compare to homelessness. A home brings stability; it makes the mensch. For seven whole days, we merit to completely live every aspect of our lives in G-d’s loving embrace.

We can rejoice knowing that we have an unbreakable bond with our Creator, a loving G-d who accepts and appreciates everything about us.

This love is also where our unity is expressed. When the essence is revealed, all Jews are the same, and in the Sukkah, everyone is equally enveloped - large or small, great rabbis and simple folk, the same Sukkah can hold us all.

The laws of constructing a Sukkah clearly imply this unity. The minimum size of a Sukkah is defined as 7x7 handbreadths. There is also a maximum height - 30 cubits. How wide or long can a Sukkah be? What is the maximum number of people that a Sukkah should be able to contain?

The sages say there is no limit because “all Jews are fitting to sit in one Sukkah.” Why did they provide that reason? Why not simply state that

there is no limit on the length of a Sukkah? The sages understood that on Sukkos, we are all sitting in G-d’s great embrace, where we are all one and equal. Technically, today, we sit in separate Sukkas, but spiritually, we are all together, and when Moshiach comes, we will all be sitting united in the great Sukaah of the Leviathan.

Another element of Sukkos that expresses this unity is the mitzvah of the four species. The sages teach that the four species are indicative of four types of Jews. The esrog, with its delicious taste and pleasant fragrance is representative of Jews that are perfect in both Torah knowledge and Mitzvah observance. The Lulav, a branch from a date palm tree which has good taste but no smell, represents those Jews that are filled with Torah knowledge but lack in observance. The myrtle branch has a good fragrance but is tasteless, for the Jews that observe the Mitzvos without any Torah knowledge, and finally, the willow – without any taste or fragrance, representative of those people in which we don’t see any specific quality.

like the four species. This isn’t a unity or equality that stems from deep within the nature of our existence, the four species are each unique and completely different, but even so, if any one of them is lacking, the entire Mitzvah is invalid. They are separate but equal.

The practical application of these lessons is that on Sukkos we should do whatever we can to reach out to all Jews, to bring them into the Sukkah, to include everyone in our celebration of unity. We must also remember our good fortune, that G-d harbors an incredible love for everything about every one of us. G-d is, so-to-say, crazy about us, beyond all rhyme or reason, and this alone is enough of a reason for joy and celebration.

May we merit even this year, to celebrate Sukkos in the great Sukkah of the Leviathan in Yerushalayim, together with Moshiach.

Excerpt from "The Parsha In My Life" class by Rabbi Reuven Wolf.

Maayon Yisroel was founded by Rabbi Reuven Wolf, a renowned educator and inspiring lecturer who has devoted his life to reaching out and rekindling the spirit of Yiddishkeit in his fellow Jew. Over the past five years Rabbi Wolf has been teaching a 2-4 hour class on the weekly Parsha, named affectionately "The Thursday Night Shiur".

On Sukkos, the Mitzvah is clear, we are to take all four of these species and hold them together. They must be united and none is more important than another. On Rosh Hashanah and Yom Kippur, when we stood before G-d, with our souls exposed, equally emergent from the same essence, there was no distinction between one Jew and anWe buy your airlines miles and Amex Points other. After Yom Kippur, when everyone returns buymiles@gmail.com to their daily lives, is the point we can identify the individuals and their distinctions,

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O

ne of the lesser known aspects about the festival of Sukkot is its profound connection with water. While Rosh Hashanah has its water element (a short prayer at a body of water), and Yom Kippur has a water element of its own (the high priest's immersion into water five times on Yom Kippur in Temple times, and the current requirement of purification through water prior to the onset of the day), the holiday of Sukkot is connected with water even more deeply.

The Talmud teaches that during the festival of Sukkot, the Almighty judges the world over its water. On the eighth day of the holiday, the opening of the final segment of the holiday, special prayers are offered, imploring on High to provide rain and sufficient water. Praying for rain is from now on a fixture in every single prayer until the holiday of Passover.

As a result of the judgment of water on Sukkot, the Talmud teaches (Rosh Hashanah 16a) that the Jewish people were required to add a water libation to the altar in the Holy Temple on each of the first seven days of Sukkot.

The water was drawn from the Shiloach spring in Jerusalem on the preceding night, and it was done with incredible fanfare. There were celebrations, dancing and singing throughout each night of Sukkot—all night long.

The celebration, called the "Beit Hasho'evah" celebration, is termed by the Talmud as the most joyous event ever.

"Whoever has not seen the joy of the Beit Hasho'evah," says the Talmud, "has not quite experienced joy in his lifetime!"

Is it possible that all this celebration and fuss was over the judgment of water? And what, exactly, is the connec-

tion between the judgment of water and the festival of Sukkot?

A closer look at water provides the answer. Water presents an interesting dichotomy. On the one hand, water is ubiquitous. We do everything with it, and we cannot survive without it. It is essential to life. And so it must be accessible always and everywhere a living being may be found. Water is therefore the epitome of stability and permanence.

On the other hand, water is a temporary and unstable commodity. It is always flowing away. The drop of water flowing down the river right now will be gone forever in a second. It has become "water under the bridge," never to return. As the waves recede back into their oceanic source, their waters intermingle with the vast body of the endless sea, gone from our eyesight forever.

Water, then, seems to be imparting a message: Despite the seeming consistency and omnipresence we display, we are also something that constantly changes and moves, never standing still. And despite the constant changes, we are consistently here.

A similar dichotomy is found regarding the celebration of the festival of Sukkot. On the one hand, the sukkah is designed to be a "dwelling place." The Torah commands the Jewish people, "In booths shall you dwell" (Leviticus 23:42). The commandment is to perform all the activities of "dwelling" in the sukkah-booth. It is meant to be a place where the Jewish person resides and inhabits, or fully dwells, for the seven days of the festival.

DWELLING IN A CHANGING WORLD Let's Rejoice!

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On the other hand, this whole contraption is designed to last for but seven days. Living somewhere for a week, even dwelling somewhere, is almost like staying at a beach house, a hotel, or a relative's place for a week. There is hardly time to unpack. Moreover, the roof of this booth in which we dwell – the booth's most important feature – is constructed from detached branches, twigs and leaves.

The flimsy roof is a constant reminder of how quickly this booth can cave in, and what will happen when rain, which always seems to say "hello" during this festival, drips its merry way into our fancy "dwelling places"…

Among the many reflections and messages of the festival of the sukkah-booths is one about the dichotomy of permanently changing. Following an exhilarating and uplifting High Holiday season, a time in which a Jewish person usually rediscovers and comes in tune with the most permanent phenomenon possible – his or her deepest soul connection with our Father in Heaven – the same Father encourages His people to transition into a week of dwelling in a most temporary of physical structures, engaged in the most temporal of pursuits, such as eating and relaxing.

It seems, then, that Sukkot is real life: Bubbling with life,

like water flowing, and never remaining in one place. Constantly moving, and consistently changing; temporarily permanent and permanently temporary.

And so we rejoice when drawing the water on this festival. As the water flows on the festival of Sukkot, which is the festival of joy, we are reminded how fortunate and blessed we are to celebrate life with focus and verve: Never being too caught up in the ups or downs of life.

Ultimately, life is like a big wheel: it moves this way and that way. It settles sometimes on this rung or that rung, but never quite in the same place for long. What comes today is gone tomorrow, and what comes tomorrow may be here for longer or shorter, but never forever.

Worrying about the current situation will get us nowhere. We are at our best when we remember the water and the booth, and count the blessings we do have. Let us focus on the wonderful blessings of health, children, the roof over our heads, friends, communities and all the wonderful things we know we have.

Besides, thankfully the wheel is about to turn upwards, and plunge us into the next cycle of consistent change, which will surely bring us more things about which to be happy and joyous. •

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In Parshas Haazinu, Moshe sings a swan song for eternity -- a haunting ballad filled with allusions to the future and grim predictions lest his people stray. Unfortunately, the dire predictions were clearly fulfilled throughout the Diaspora.

And the lessons that contained within are as relevant today as they were thousands of years ago when they were first imparted.

One verse reads: “When Hashem will have judged his people, He shall relent... when He sees that the enemy progresses and no one (feels that they) will be saved or assisted.” (Deuteronomy 32:36).

The Talmud in Sanhedrin explains that this posukrefers to the time of Israel’s redemption. The Talmud asks, “when is that time?” One of the various answers is derived from this verse. “The Moshiach will not come until the Jews have abandoned hope of redemption as it states: ‘He shall relent... when He sees that the enemy progresses and no one (feels that they) will be saved or assisted.’ ” My grandfather, Rabbi Yaakov Kamenetzky, of blessed memory in Emes L’Yaakov, his classic commentary on the Torah, asks, “How is it possible that a prerequisite for the actual deliverance will be the total abandonment of a very basic tenet of Judaism -- hope for redemption? What does the Talmud mean when it says that the Moshiach will not arrive until the Jewish people “lose all hope of redemption” My dear friend R’ Mendy Kofman related the following story: Rabbi Yaakov Rubin, the Brizdovitz Rav in Brooklyn is known for his wisdom and warmth in nurturing many Russian immigrants in this country. One of the families that he endeared was an amazing family of Russian immigrants who, despite Communist rule and oppression remained strongly committed to Judaism even behind the iron curtain. In fact, the Rav hosted the family for a Sheva Berachos festivity for this family’s daughter and her new groom.

PARSHAS HAAZINU

During the meal the Rav rose to speak. He praised the incredible perseverance of this family and during the course of his speech he discussed the Divine providence that helped them get out of Russia. “Boruch Hashem,” concluded the Rav “The Ribbono Shel Olam (Almighty) helped them and they got out of Russia…” Suddenly a booming voice in a Russian accent interrupted.

It was the father of the bride. “Der Ribbono Shel Olam hut NIT GEHULFEN! THE RIBBONO SHEL OLAM DID NOT HELP US!” The Rav froze and stammered… “I mean, with the assistance of the Almighty…” Again the voice boomed: “THE RIBBONO SHEL OLAM DID NOT ASSIST US!” Eyes darted from the Rav and back to the man. The Rav was stammering, the man was glowering. Suddenly the Russian man smiled widely as he spoke softly. “Listen carefully. Der Ribbono Shel Olam did not help us! Der Ribbono Shel Olam did not assist us! He did EVERYTHING!” Rav Yaakov explains: The Talmud does not mean that Moshiach will not arrive until we have abandoned hope of any redemption. It means that Moshiach will not arrive until we have abandoned hope of other types of redemption!

As long as we rely on ourselves, our machinations and own abilities to get out of our troubles, then we are proclaiming self-reliance. If we rely on our own expertise and political abilities to extract us from dire situations, if we think that all answers will be configured by mortal diplomacy; then Moshiach will lock himself in his proverbial room -- and wait. Only when we realize that redemption is in His hands and truly only in His hands will Hashem send us the true redemption! •

Heaven Help Us

Rabbi Mordechai Kamenetzky

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A STEP-BY-STEP YOM K

On Yom Kippur, the day when we are to angels, many have a cusIPPUR UIDE tomlikened to wear white clothing while praying. Married Ashkenazi men traditionally wear a simple, long white garment called a kittel. The kittel is also the traditional Jewish shroud; wearing it reminds us of our mortality and urges us to repent.

G

Before sunset, women and girls light holiday candles, and everyone changes into non-leather shoes and holiday finery.

KOL NIDREI On Yom Kippur, the tallit is worn for all the prayer services. In preparation for Kol Nidrei, the tallit should preferably be donned before sunset. (If donning the tallit after sunset, the traditional blessing is not recited.)

Ideally, Kol Nidrei should begin shortly before sunset. The Torah scrolls are all removed from the Ark – it is a great mitzvah to purchase the honor of holding the first Torah scroll – and the procession of scrolls moves towards the bimah while everyone kisses and embraces the passing Torahs.

After requesting permission, from both the heavenly and earthly courts, to "pray with the transgressors," the cantor begins the Kol Nidrei. He chants the Kol Nidrei three times, each time on a slightly higher octave. The congregation reads along with the cantor, in an undertone.

The Kol Nidrei is followed by a few brief verses and prayers and culminates with the Shehecheyanu blessing, in which we thank G-d for "granting us life, sustaining us, and allowing us to reach this occasion."

This blessing is recited in honor of every holiday, but usually following the night's kiddush. On Yom Kippur, because there is no kiddush, the blessing was incorporated as part of the prayers. Women and girls do not recite this blessing with the congregation—as they have already recited it after lighting the holiday candles.

In most congregations, at this point the rabbi delivers a sermon. In many congregations, this sermon is accompanied by an appeal—for charity has the power to evoke heavenly mercy.

The evening prayer service then commences.

During Yom Kippur, every time we say the second verse of the Shema, the Baruch Shem verse – "Blessed is the Name of the glory of your kingship forever and ever" – it is proclaimed out loud. Throughout the year, this blessing is recited in an undertone, as it was "stolen" from the angels. On Yom Kippur, however, we are likened to angels, so we too, like the angels, can recite it out loud.

The special Yom Kippur Amidah (standing prayer) incorporates a lengthy confession of sins. This confession is recited silently, and with each sin that we confess we lightly knock our chest – the domicile of the heart, the seat of our passions and impulses – with our fist. The

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confession is later repeated, after the Amidah, together with the entire congregation. This double confession is repeated during all the day's prayers, with the exception of the final Neilah prayer.

The Amidah is followed by liturgy interspersed with the recitation of the verse (Exodus 34:6-7) that alludes to G-d's Thirteen Attributes of Compassion: "L-rd, L-rd, benevolent G-d, compassionate and gracious, slow to anger and abounding in kindness and truth; He preserves kindness for two thousand generations, forgiving iniquity, transgression and sin, and He cleanses."

The entire Kol Nidrei and evening service should take approximately two hours.

Many have the custom to recite the entire Book of Psalms after the evening service.

YOM KIPPUR MORNING EARLY AFTERNOON

AND

The joint morning and Musaf service occupies the bulk of the day (approximately 6 hours). The morning service pretty much follows the order of the traditional Shabbat and holiday service. The special Yom Kippur Amidah and confession is recited, followed again by songs and special Yom Kippur liturgy.

Two Torah scrolls are taken from the Ark, and from them we read about the special Yom Kippur service in the Holy Temple—may it soon be rebuilt.

The haftorah discusses the concepts of repentance and fasting, the theme du jour of Yom Kippur.

In many communities, the aliyahs – whose supply don't meet the demand, due to the large crowd and the auspiciousness of the day – are auctioned off to the highest bidders, with the monies raised earmarked for a charitable cause.

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The Torah reading is followed by the Yizkor service—traditionally preceded by the rabbi's homily. In the Yizkor prayer, we beseech G-d to kindly remember the souls of our dear departed ones; traditionally, all those who do not recite Yizkor (i.e., those whose parents are both still alive) leave the synagogue for the duration of the brief prayer.

The Yizkor service is followed by the Musaf service. The most prominent feature of this is the Avodah, a rather lengthy and detailed recounting of the Yom Kippur service in the Holy Temple, whose highlight was the High Priest's entry into the Holy of Holies. During the course of the Avodah, on three occasions we relate how the High Priest would pronounce Gd's ineffable name, and in response the assembled Jews would prostrate themselves on the ground. When reaching these passages, we too prostrate ourselves on our hands and knees.

The Avodah concludes with a series of prayers wherein we beseech G-d to restore the Temple service with the coming of Moshiach. We also recount the tragic story of the cold-blooded murder of the "Ten Martyrs" by the Roman regime.

Towards the end of the Musaf, the kohanim administer the Priestly Blessing.

In most synagogues, the Musaf prayer is followed by a break, lasting between one to three hours.

LATE AFTERNOON Minchah, the afternoon prayer, is called for 1-1½ hours before sunset.

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message on the importance of repentance and prayer.

The Yom Kippur Amidah is then followed by a few brief prayers. The entire Minchah service lasts approximately one hour.

Now, moments before sunset, in the waning hours of Yom Kippur, we reach the climax of the holiest day of the year, and we recite the Neilah prayer. "Neilah" means locked. The gates of Heaven, which were open all day, will now be closed—with us on the inside. During this prayer we have the ability to access the most essential level of our soul, the level that is in a state of absolute oneness with her creator. The Holy Ark remains open for the duration of the entire prayer.

The Neilah Amidah is somewhat abbreviated—it does not contain the lengthy version of the confession. The Amidah is followed by a selection of prayers and culminates with the cantor emphatically proclaiming the words of the Shema – "Hear, O Israel, the L-rd is our G-d, the L-rd is one!" With intense concentration, the congregation repeats the verse. The cantor than recites the Baruch Shem three times, again followed by the congregation.

Finally, with all his night the cantor proclaims seven times, "The L-rd is Gd!" and again, the congregation repeats. This is followed by the joyous proclamation, "Next Year in Jerusalem!"

The shofar is then sounded—one triumphant, long blast, signifying the end of the holy day. At this point we are ecstatically confident that G-d has sealed us all for a wonderful year: a year of happiness, prosperity, and health; the year when we will finally experience the long-awaited Redemption. •

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Labels are for Suits

Did you ever take a close look at Kol Nidrei, widely considered the most important prayer of Judaism? Read the translation and you might be quite puzzled as to why such a big deal is made out this particular piece of liturgy. It is a simple--albeit strong--statement of annulling vows. Is that the foremost thought on our minds as we enter the synagogue on the eve of the holiest day of the year?

TWO JEWS ON AN AIRPLANE After completing his morning prayers aboard the El Al flight en route to Tel Aviv, the elderly European Chassid turned to the American Jew sitting next to him and offered the use of his prayer shawl and tefillin. The problem was that a strong language barrier separated the two. The Chassid spoke only Yiddish and Russian, while our modern Jew was only able to converse in English. Even sign language didn't help facilitate communication between these two very different individuals. Finally, in frustration the Chassid blurted out the following--probably the extent of his English vocabulary: "I Jew--you Jew; I tefillin--you

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tefillin." There was no need to say another word. The man understood. Sure he'd put on tefillin aboard his first flight to Israel.

I love this story because it speaks volumes about the common Jewish spark that each of us possess, regardless of who we are and the extent of our Jewish observance.

These two Jews had very little in common; they stemmed from different parts of the world, and didn't even share a common language. Yet, when it came to the Jew within, they connected seamlessly; they were one and the same.

Suddenly they understood each other perfectly. In truth, there was no barrier at all. Because after all--"I Jew, You Jew." Another one of my favorites is the story of the poor, jobless man who came to the circus looking for work. The only available position was to fill in for a missing tiger.

They gave him a tiger's costume and put him in the cage.

All was well until Mr. Lion began strolling in his direction.

Petrified, the tiger said what a Jew says when faced with

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imminent death: Shma Yisrael Adonoi Elo-henu Ado-noi Echad ("Hear O Israel, G-d is our G-d, G-d is one").

To which the lion answered: Baruch shem kevod malchuto leolam va'ed ("Blessed be the name of the glory of His kingdom forever and ever"--the second verse of the Shema).

That's the story of the Jews: On the surface we might look very different from one another. Underneath, we're all the same.

BRAND NAME JUDAISM The problem is the labels. Every Jew has a label!

Orthodox. Conservative. Reform.

Reconstructionist. Modern. Traditional. Secular. Religious. The list goes on. Where did all these labels come from? Do you think for a moment that Moses organized the people of Israel around Mt Sinai in accordance with their denominational affiliations?

Of course not. These labels are not rooted anywhere in Torah or classical Jewish literature. They are recent inventions that serve absolutely no purpose other than to divide our people.

And this, at a time when we need each other more than ever. I think all agree more unity is what we need. As for division amongst our people, we've got plenty of that...

When it comes to clothing I'd be the first to agree: labels serve an important purpose in helping us choose our preferred selections in terms of style, quality, etc. But who ever heard of labels for Jews?

Think about it. What use are these labels to the Jewish people other than to create partitions along denominational lines? Why can't we all just be "Jewish"? Why the need to label ourselves based on our level of obser-

vance?

It's true some of us are more religiously observant than others. Is that reason to categorically divide us into splintering groups? Let us each observe Judaism and its precepts to the best of our knowledge and ability, without the need of a name tag proclaiming ourselves a particular brand.

In addition to dividing us, the labels also limit our growth as Jews. Once we've been labeled, we no longer feel the need to learn more about our heritage than is typical for members of our particular group. Remove the label, and Judaism is yours to explore, completely and freely, without fear you might cross the line and observe some tradition that's not for your type.

See my point?

IF I'M NOT RELIGIOUS-AM I A BAD JEW? Perhaps we subconsciously use labels to lower the bar so we can still feel good about ourselves as Jews even if we're not growing Jewishly. The truth is there's no need for that accommodation. G-d loves us just the same--even if we're not "perfect" Jews.

My Rebbe would always emphasize the value of performing even one single mitzvah (Jewish observance). He repeatedly proclaimed that Judaism is not an all-or-nothing religion as some might have you think ("Either observe all of Torah or don't bother with any of it 'cause you're a 'bad' Jew anyway"). This would be the case if G-d were a tyrannical dictator whom we needed to placate. In truth, G-d is a loving father. He asked us to fulfill the mitzvahs, not in quest of power or control, but out of His deep love for each of us--His precious children.

With children, it's not perfection you

look for. A good parent wants each child to reach their best potential. It's not "all-or-nothing." It's "do-yourbest!"

A man once complained to my Rebbe about one of his children who had "left the path" of Torah observance. "I raised all of my children exactly the same way. I can't understand why this one veered away." Replied the Rebbe: "Therein lies the problem. You raised all of your children the same way. But they are not the same. Each child is unique and requires direction and guidance in accordance with his or her individual personality."

G-d is a loving, wise parent who has a personal and unique relationship with each of us. Sure, He'd like us all to "reach for the stars" and try to observe Judaism fully in all of its beauty and depth. But that's for long term.

For right now what is most important to G-d is that we do our best and continue to grow. If we observe one more mitzvah this year than we did last year-we are making G-d proud!

ANNULLING THE LABELS So why the whole fuss around Kol Nidrei? On a deeper, mystical level it is much more than just the annulment of vows and promises. It is a powerful declaration of annulling and invalidating any and all labels, restrictions, demarcations, shackles, barriers and name tags that tend to obscure our sparkling inherent Jewish essence. All of us share one single designer label: JEW! We are one very special, indivisible people; the family of G-d's chosen nation. Sure, like any good family we have our share of sibling rivalry.

But that doesn't change the fact that "I Jew--You Jew." •

By Rabbi Shalom M. Paltiel

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September 8,2010

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THE ALUMINUM SUKKAH

By Avraham Berkowitz

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September 8,2010

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A

fter seventy years of Communism, building a sukkah in public in Russia is like the thawing of the snow at the end of the winter. Even in the farthest reaches of Siberia it warms the Jewish heart.

In the last fifteen years, Judaism has come to life across Russia--and when it comes to the festival of Sukkot it is really a open miracle, since this holiday was almost completely forgotten because of the dangers and risks of attempting to put up a sukkah or obtain a lulav and etrog.

I want to share with you a story I heard a few weeks ago, while I visited Kazan, Russia, a city in the largely Muslim Tatarstan region.

After a beautiful morning prayer service in synagogue led by the Chief Rabbi of Kazan, Yitzchok Garelik, I was introduced to Moshe Adinov, a 65-year-old local dentist and a regular participant in the daily minyan (prayer quorum). I asked him how it came to be that he comes to synagogue every day. He told me the following remarkable Sukkot story that I must pass on to you here, as I remember him telling it to me: "My father was R' Nachum Eliyahu Adinov. He was a sofer (Torah scribe) in Kazan before World War II. He kept the traditions in our home, but of course there was no Jewish school. I went to public school even on Shabbat. A lot of tradition was weakened. Nevertheless, I remember growing up with as many Jewish traditions and holidays as were possible.

"My father was afraid for my future. He always warned me not to repeat to others what we did at home. 'Be a Jew at home and a Russian in the street,' he said. I would have never been accepted at university had I been a practicing Jew. "We lived in a small wooden home--not in an apartment building like most people. We had a besedka, basically a porch, in the back of our home. Every year we'd celebrate Sukkot. My father would cover the roof with leaves and foliage. We'd invite over many Jewish friends. The secret was that the only sukkah in town was in our house. My father would make kiddush on wine, tell stories and gently speak to us, and this memory of Sukkot always stayed with me.

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September 8,2010

"My father died in 1965, and I inherited the house. I wanted to keep that Sukkot tradition alive, to continue the tradition for my children. I thought that, due to his limited means, all my father was able to do was put up trees and foliage. I wanted to do better than him! I had friends in the steel industry, and every year since 1965, I put up a sturdy aluminum roof on the besedka. I was proud that I continued my father's tradition."

"In 1998, Chabad-Lubavitch sent Rabbi Yitzchok Garelik and his wife Chana here. It was so beautiful to have a young Jewish family celebrating in public what I always did secretly. It was incredible for me. That year, Rabbi Garelik said to me, 'Reb Moshe, tomorrow night is Sukkot--I want you to come to the beautiful sukkah we built.' When I walked into the sukkah, I saw Rabbi Garelik in his holiday finest, holding an overflowing glass of wine, candles shining in his face--and foliage, branches and trees above his head!

"I couldn't contain my emotions. I began to cry. I suddenly realized that what my father did was the way it's supposed to be, and for the last 30 years, by placing an aluminum roof, I wasn't doing it the right way. I had only meant to make the sukkah more beautiful!

"Rabbi Garelik asked me to tell my story, and then he said to me: 'Your father is looking down from Heaven with all the great Jews of the past and smiling--and I promise you, G-d had the utmost pleasure from the beauty of your sukkah with the aluminum roof more than any sukkah in the world with the appropriate foliage, because you did it with such love and sincerity.'

Since then, I have continued to learn and understand our traditions. Since then, I and my family are involved as part of the community and today celebrate all the holidays with their rich fullness."

In Russia today, sukkahs are mostly built at the synagogues, since it is very difficult to build near apartment buildings. So Sukkot becomes this incredible community event. Despite the cold, everyone comes out--with so many people all singing, spending family time, laughing and talking, and enjoying words of Torah, the sukkah keeps us all warm.

This is the true story of Sukkot in Russia--how, like the spark of Jewishness itself, Communism never was able to truly stamp Sukkot out. •

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• 3 tablespoons good olive oil

For the filling:

• 1 1/2 cups chopped yellow onions

• 2 1/2 pounds ground chuck

• 2 cans crushed tomatoes and their juice

• 3 extra-large eggs, lightly beaten

• 1/4 cup red wine vinegar

• 1/2 cup chopped yellow onions

• 1/2 cup light brown sugar

• 1/2 cup plain dried breadcrumbs

• 1/2 cup raisins

• 1/2 cup uncooked white rice

• 1 1/2 teaspoons kosher salt

• 1 teaspoon minced fresh thyme leaves

• 3/4 teaspoon ground black pepper

• 1 1/2 teaspoons kosher salt

• 1 large head Savoy or green cab-

• 1/2 teaspoon ground black pepper

bage, including outer leaves

Directions For the sauce, heat the olive oil in a large saucepan, add the onions, and cook over medium-low heat for 8 minutes, until the onions are translucent. Add the tomatoes, vinegar, brown sugar, raisins, salt, and pepper. Bring to a boil, then lower the heat and simmer uncovered for 30 minutes, stirring occasionally. Set aside.

Births - Boys Yael & Chaim Wolff

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Meanwhile, bring a large pot of water to a boil.

Mimi & Yirmy Andrusier Miriam Simcha & Dovi Small

Remove the entire core of the cabbage with a paring knife.

Immerse the head of cabbage in the boiling water for a few minutes, peeling off each leaf with tongs as soon as it s flexible.

Set the leaves aside. Depending on the size of each leaf, you will need at least 14 leaves.

Send us your mazel tovs to info@communitylinks.info

For the filling, in a large bowl, combine the ground chuck, eggs, onion, breadcrumbs, rice, thyme, salt, and pepper. Add 1 cup of the sauce to the meat mixture and mix lightly with a fork.

Preheat the oven to 350 degrees F.

FRIDAY, SEP. 17, 2010 EREV YOM KIPPUR Light Candles: 6:40 pm ••• WEDNESDAY, SEP. 22, 2010 EREV SUKKOT Light Candles: 6:33 pm

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September 8,2010

FRIDAY, SEP. 24, 2010 Light Candles: 6:30 pm ••• FRIDAY, SEP. 29, 2010 EREV HOSHANA RABA

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To assemble, place 1 cup of the sauce in the bottom of a large Dutch oven. Remove the hard triangular rib from the base of each cabbage leaf with a small paring knife. Place 1/3 to 1/2 cup of filling in an oval shape near the rib edge of each leaf and roll up toward the outer edge, tucking the sides in as you roll. Place half the cabbage rolls, seam sides down, over the sauce. Add more sauce and more cabbage rolls alternately until you ve placed all the cabbage rolls in the pot. Pour the remaining sauce over the cabbage rolls. Cover the dish tightly with the lid and bake for 1 hour or until the meat is cooked and the rice is tender. Serve hot.

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August 27, 2010

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1. Guy’s baseball hat logo has changed from white to blue. 2. The guy on the right has one stripe on his pants instead of two. 3. One of the guys pants has only one blue line, changed from white and blue. 4. There is an extra head in the back. 5.The tree on the left is bigger. 6. The guy’s shorts in the front are longer. 7. One of the guys caps has been changed to a SOLA cap. 8. There is a Nike sign missing from one of the shoes. 9. One of the guys in the back has no leggs. 10. One of the “S” on the guys te-shirt has been flipped.

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Double Take YOUR pictures!

Please email us your event pictures to On Sunday, August 22, 2010, Chabad of SOLA celebrated its Annual Baseball Tournament.

SOLA BASEBALL TOURNAMENT Can you spot the differences in these two pictures?

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Looking for an emotionally stable, kind and optimistic man to live with and assist a healthy, pleasant and kind older respected religious man who lives in San Diego. Assistance needed with driving to medical appointments, some cooking and necessary chores around the house.

Payment includes room and board. You may leave the home to do your work for 2-3 hours a day.Call Leah at 323 935 2869 or 323 708 5122

September 8,2010

EMPLOYMENT

EDUC. AIDE WANTED

Looking for an educational aide who is warm, responsible, to work in a Jewish Day school in thousand Oaks for an 10 year old boy. Special education experienced preferred and Pleas or teaching experience. Please call 818708-1989

Next Advertising Deadline

August 6, 2010 Circulation

August 13, 2010 Please call

323.965.1544 or email us at

info@communitylinks.info

SALES PERSON WANTED

Excellent Opportunity for highly motivated sales person to work for growing business. Create your own hours. Work from home.

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Dining Guide Listing Please Call 323-965-1544 MEAT Afshan Restaurant RCC 106 W. 9th St. LA, (213) 622-1010 Bocca Steakhouse RCC 16610 Ventura. Encino, 91436 (818) 905-5855 Café Del Mar Meat Kehila 12526 Burbank Blvd. N.H. 91607 (818) 487-8171 Chic N Chow Kehila 9301 West Pico Blvd. LA, 90035 (310) 274-5595 Chinese and Kabob Kehila 9180 Pico Blvd. LA, 90035 (310) 274-4007 Circa RCC 433 N. Fairfax Avenue, LA, 90036 323-653-1941 Cohen’s Restaurant RCC 316 E Pico Blvd # F LA, CA 90015 (213) 742-8888 Delice Bistro Kehila 8581 W. Pico Blvd. LA, 90035 (310) 289-1702 Elat Burger Ben Zaken 9340 W. Pico Blvd. LA, 90035 (310) 278-4692 Elite Cuisine RCC 7119 Beverly Blvd. LA, 90036 (323) 930-1303 Bukspan Falafel Express 5577 Reseda Blvd. Tarzana, 9135 (818) 345-5660

Glatt Hut RCC 9303 W. Pico Blvd. 90035 (310) 246-1900 Golan RCC 13075 Victory Blvd. N. H, 91606 (818) 763-5344 Got Kosher? RCC 8914 W. Pico Blvd. 90035 (310) 858-1920 Habayit Bukspan 11921 W. Pico Blvd. LA, 90064 (310) 479-5444 Haifa Ben Zaken 8717 W. Pico Blvd. LA, 90035 (310) 888-7700

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September 8,2010

DINING GUIDE

Jeffs Gourmet Kehila 8930 W. Pico Blvd. LA, 90035 (310) 858-8590

The Meating Place KCA 30313 Canwood St. AH, 91301 (818) 706-1255

Milky Way Kehila 9108 W. Pico Blvd. LA, 90035 (310) 859-0004

Kosher Chicks RCC 186081/2Ventura Blvd. Tarzana, 91356 (818) 343-8800

Tierra Sur at Herzog Winery 3201 Camino DelSol Oxnard (818) 752-6866

Nagilla Pizza Kehila 9411 West Pico Blvd. LA, 90035 (310) 788-0111

La Gondola Kehila 9025 Wilshire Blvd. BH, 90211 (310) 247-1239

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La Glatt RCC 446 Fairfax Ave. LA, 90036 (323) 658-7730

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Nana Cafe RCC 1509 S Robertson Blvd.

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(818) 342-0611

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Pizza World Kehila 365 Fairfax Ave. LA, 90036 (323) 653-2896

Circa RCC 8622 W Pico Blvd, Los Angeles (310) 854-0592

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Delice Kehila 8583 W. Pico Blvd. LA, 90035 (310) 289-6556

Shalom Pizza RCC 8715 West Pico Blvd. LA, 90035 (310) 271-2255 Unique Cafe Rabbi Aron Simkin 18381 Ventura Blvd. Tarzana (818) 757-3100

Orange Delight Kehila 13628 Ventura Blvd. SO, 91423 (818) 788-9896 Pats Kehila 9233 W. Pico Blvd. LA, 90035 (310) 205-8705 Pico Kosher Deli RCC 8826 West Pico Blvd. LA, 90035 (310) 273-9381 Pita Way RCC 8532 Pico Blvd. LA, 90035 (310) 652-5236

RCC

17736 ShermanWay, Reseda 91326

Fish Grill Kehila 7226 Beverly Blvd. LA, 90036 (323) 937-7162 12013 Wilshire Blvd. LA, 90025 (310) 479-1800 9618 W. Pico Blvd. 90035 (310) 860-1182 22935 Pacific Coast Highway (310) 456-8585

Sassis Kehila 15622 Ventura, Encino, 91436 (818) 986-5345 Shanghai Kehila 9401 W. Pico Blvd. LA, 90035 (310) 553-0998

Jerusalem Pizza Kehila

Subway Kehila 8948 W Pico Blvd. LA, 90035 (310) 274-1222 Schnitzle Kehila 9216 W. Pico Blvd. LA, 90035 (310) 786-8282 Temptation Grill Kehila 17547 Ventura B. Encino, 91316 (818) 995-4700

HUMMUS KING 12422 BURBANK BLVD. VALLEY VILLAGE 91607 818.509.7999

(818) 758-9595

Fish In The Village RCC 12450 Burbank Blvd. N.H, 91607 (818) 769-0085

La Brea Bagel Kehilla 7308 Beverly Blvd. LA, 90036 (323) 965-1287

Le Sushi RCC 12524 Burbank Blvd N.H. 91607 (818) 763-6600

La Pizza Rabbi Furst 12515 Burbank Blvd. N.H, 91607 (818) 760-8198

SushiKo RCC 9340 West Pico Blvd. LA, 90035 (310) 274-3474

17942 Ventura Blvd. Encino, CA 91316

Shilohs Kehila 8939 W. Pico Blvd. LA, 90035 (310) 858-1652

PAREVE

Milk N Honey RCC 8837 West Pico Blvd LA, 90035 (310) 858-8850

• 323-965-1544 •

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September 8,2010

• 323-965-1544 •

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