Community Links Issue 189

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September 9-September 23, 2011

Vol. 8 Issue 189

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Features

September 9, 2011

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Genetic Testing

An alternate view and why it should matter to you.

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 permission of the publisher.

Happy New Year, G-d

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Why do we keep asking for things from God? Maybe there is another side to Rosh Hashanah. Maybe we should ask God what He needs.

Rabbi Eli Hecht

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And It’s All Small Stuff

The Cry of the Shofar

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You were obviously jealous. So when you thought I was not looking, you broke my soldier. I was enraged, and I swore to take revenge.

A king was once traveling in the forest and lost his way, until he met a man who recognized that he was the king and escorted his master out of the forest and back to his palace.

Parshas Seitzei

Rabbi Eli Friedman

Rabbi Mordechai Kaminetzky

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By Robert J. Rome, Ph.D.

During the 1980’s, there was a move in the Jewish community to adopt universal genetic screening for the cruel Tay Sachs disease of all couples, both those already married and those yet to be married. This horrendous disease which impacts infants and leads to a painful process of dying and death occurs largely within the Ashkenazi Jewish community (those who descend in large part from Eastern Europe). There was also a movement among rabbis and other Jewish leaders to require couples to get tested for Tay Sachs in order to get married. In much of the Orthodox world, and in other segments as well, many rabbis would only perform weddings where there was proof that both bride and groom did not have the markers for Tay Sachs.

This was a noble campaign based on the idea that Tay Sachs could be eliminated if couples likely to produce a child with Tay Sachs would not even marry. If there would only be a generation where no one was born with the genetic markers, there would be no more disease!

netically based. Some of the conditions have relatively little impact, while others are like Tay Sachs. A fairly good program with good intentions has morphed into a monster.

I used to work with a pediatric neurologist who used to coordinate the largest genetic testing center in California.

He said that amniocentesis, the procedure where genetic testing is performed on a fetus, should only be performed by a couple that has decided to abort the fetus if the fetus is found to have a disorder. Genetic testing is designed to keep babies from being born, either by preventing in advance couples from marrying and having children, or by aborting children found to carry the genes for the disorder. Children born with certain of the conditions now being tested would likely live to adulthood, go to college, marry, have children of their own, and otherwise lead fairly normal lives, if they are permitted to be born.

Genetic Testing: An Alternate View and Why It Should Matter to You

The problem with universal genetic testing is not that it focuses on Tay Sachs, a fatal illness that will lead to so much pain for a young family, it is that the genetic testing programs have continued to expand, far beyond Tay Sachs.

While screening for geneticbased conditions, not only are fatal diseases screened, but virtually each year new disorders are added to the screening list, including disorders that will impact life but where individuals still live into adulthood, often with very meaningful lives.

When I last wrote about the topic of universal genetic testing of perspective brides and grooms, there were 16 genetic disorders that were tested. Today, there are 19.

The only commonality to the disorders: They are all ge-

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For some in the Jewish community, genetic testing is part of the process of being matched by a Shadchan (matchmaker). Those who wish to be matched get genetic testing. Then, before a match is made, the genetic testing of both the man and the woman are reviewed. If both show markers for one of the genetic conditions, that is they have markers for the same condition or disorder, that couple would not be matched. The genetic screening agency tells the Shadchan “yes” or “no” for the couple. The potential bride and groom are then matched with others who do not share the same genetic markers.

Perhaps, if all couples were matched by matchmakers and the reports as to yes/no were made in this manner, my objections to universal genetic testing would not be as

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great. But couples in the Jewish world largely come together through introductions by friends or co-workers, by meeting each other at an event, or even by online Jewish dating services. There just is something wrong with a couple who have already fallen in love with each other and decided to marry then being told by a rabbi that they cannot marry because they may have a possibility of having a child with some sort of disorder, even a disorder that will not likely prevent the impacted child from reaching adulthood.

s xc

Newborns - up to age 19 & Pregnant Women

We have been taught that even before a child is born, G-d, the ultimate matchmaker, has made the eventual match of boy and girl. What G-d has determined, let no geneticist put asunder!

NO COST MEDI-CAL

I am not alone in my view in opposition to genetic testing for all of these disorders. The late great Rabbi Moshe Feinstein, often seen as the authoritative source for halakhic (Jewish legal) decisions, stated that he opposed universal genetic testing precisely because he thought it wrong and against Jewish legal tradition to break up a couple because of genetic testing. He noted that the majority of Jewish couples are not the product of being matched by a Shadchan. He indicated that it would be wrong to break up already together couples because of genetic testing.

HEALTHY FAMILIES!!!

Why am I so “charged up” on this issue? I have devoted much (perhaps most) of my professional career to helping those with disabilities and their families. I have worked as a psychologist for the local regional center for those with developmental disabilities. I have been a consultant to United Cerebral Palsy and other agencies that respond to the needs of the disabled. I have witnessed the accomplishments of those that have disabilities. I have seen beautiful children and now even adults whose parents had been advised to abort them before birth based on genetic testing.

What has become clear to me is that those with disabilities can and do make significant contributions to our world.

The man recognized by many as the foremost physicist in the world is confined by disability to a wheelchair. Lou Gehrig, one of the greatest figures in sports history, died in relatively early adulthood from a disease that now bears his name. Woody Guthrie, a man impacted by the genetic disorder of Huntington’s disease, wrote some of the greatest songs of all time. Would the world have been better if these individuals had never been born? I answer, NO!!!

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I am not saying that it is easy to raise a child with a disease like Cystic Fibrosis, but most with this disorder will live well into their 40’s with a relatively full life. I recall when

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in the early 1970’s I was introduced to the seven year old daughter of a cousin of my father who had Cystic Fibrosis.

She was confined to bed and on a breathing machine. Life expectancy at that time for those with this disease was reaching the teen years. Now, those with the disorder are expected to live into their 40’s. Science continues to advance. A cure may soon come. Despite the changes which have occurred in the last 40 years, we still think about this and other disorders based on “facts” which no longer exist.

We should band together as a community not to prevent lives, but to enhance life. We need to support heroic families raising children with disabling conditions. We have to support efforts to find cures. We also have to honor and respect life. A child or adult with a disability still deserves our respect, often our admiration.

Prevent fatal diseases in infancy. But don’t automatically prevent life itself simply because some disability may be present. Not every person is perfect. But every person is a unique creation of G-d. • 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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terrible crime he was about to perpetrate, he asked the holy convert, "When you come to heaven are you going to ask your G-d to enact Heavenly retribution against me?"

Ignoring the commotion that surrounded him, Avraham ben Avraham smiled.

The Torah tells us about taking security for a loan: "When you make your fellow a loan of any amount, you shall not enter his home to take security for it. You shall stand outside; and the man to whom you lend shall bring the security to you outside" (Deuteronomy 24:10-11). The words "of any amount" is expounded upon by Rashi to mean "a loan of insignificant value". In that case the Torah warns us about how to treat the debtor.

It tells us that, "If the man is poor, you shall not sleep with his security. You shall return the security to him when the sun sets, and he will sleep in his garment and bless you, and for you it will be an act of righteousness before Hashem your G-d".

"Let me tell you a story," he began. "When I was a young child, my father gave me a beautiful toy soldier which I cherished. One day you came to play with me and because your soldier was nowhere as nice as mine. You were obviously jealous. So when you thought I was not looking, you broke my soldier. I was enraged, and I swore to take revenge.

The Chofetz Chaim was bothered by the verse and Rashi's explanation.

"Why would the Torah tell us the stringencies regarding debtor-loaner relationship in the context of an insignificant loan? Shouldn't it warn us not to harass the borrower even in the instance of a substantial loan? Why does Rashi explain any amount by diminishing its value?

One of the most poignant episodes in the fascinating life of the Ger Tzedek of Vilna, Avraham ben Avraham, came in the last moments of his life. Avraham ben Avraham was born as Count Potocki, and converted after taking an interest to Judaism while studying in the University of Paris. He eventually returned to Vilna the ranks of the perushim, those who separated themselves for a life of total Torah immersion. His family had conducted a massive search for him and when he was found he was turned over to the inquisitorial board of the church that could not persuade him to forego Judaism. He was sentenced to the auto-de-fé death by fire.

"Of course when I grew older, the whole incident was a joke to me. I realized that compared to all the accomplishments I had in my life and the wealth I was to inherit, the silly soldier meant nothing to me! It never again crossed my mind."

The ger tzedek emitted a slight laugh. "I am about to enter the world of Olam HaBah. In my religion, one who sanctifies his life for the sake of Judaism is considered the greatest of all the righteous. Believe me, when I receive my awaited award, your fate will be as irrelevant to me as the fate of my toy soldier! Do not fear. I will not have the need or even desire to think of taking revenge for your inane acts of this petty world."

The Chofetz Chaim explains that Rashi is telling us more than the nature of a particular loan that is discussed in the Torah. With the words, "a loan of insignificant value," Rashi is describing the nature of all monetary transactions.

It really does not make a difference whether they are for a large or paltry sum. It is insignificant as to how many zeros follow the one. Rashi tells us that it is only money and in the scheme of all the important things of this world, health, family, peace of mind, it is inconsequential. I just met a student of mine who deals in the world of stocks and bonds. He told me how his recent torment over the market's roller coaster up and downswings all became trivial, when his father was diagnosed with a serious illness. So Rashi tells us basically what one author popularized close to 1500 years later, "Don't sweat the small loans, because from the perspective of the One who lends us life, health and happiness, they are all small loans!"

...And It's all Small Stuff

An old friend of the Count from the days before his conversion was the one who was appointed to light the bonfire. As the pyre was being formed and the flames about to be set, the man approached the ger. Fearful of the

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By Rabbi Label Lam• www.torah.org

This week's portion deals with an array of mitzvos, many dealing between man and his fellow man. They range from issues concerning lost objects and the responsibilities of Jews to care for their neighbor's misplaced items to fulfilling pledges and lending money.

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"It will be when you enter the Land that Hashem, your G-d, gives you as an inheritance, and you possess it, and dwell in it. You shall take of the first of every fruit of the ground that you bring in from your Land that Hashem, your G-d, gives you, and you shall put it in a basket and go to the place that Hashem, your G-d, will choose, to make His Name rest there. You shall come to whomever will be the kohen in those days, and you shall say to him, "I declare today to Hashem …, that I have come to the Land that Hashem swore to our forefathers to give us" (Deuteronomy 28:1-4).

bedroom. "Mon Dieu! Mon Dieu!"

The doctor looked up from the deck at the nervous husband. "Don't worry, it's not time. Deal."

They continued playing for another half hour when the shouts descended to the card parlor, "Oh! My Lord! Oh! My Lord!

Again the doctor shrugged. "Don't worry. Not yet. Deal."

They continued for another twenty minutes when, once again, shouts from the bedroom interrupted their game. "Ribbono Shel Olam!

Gevalt!"

The doctor jumped from his chair. Turning to the Count, he shook his head excitedly.

"Now!"

The patron then recites a brief history of the Jewish People, recounting their humble origins in the home of Lavan, through their ordeal in Egypt, the Exodus, finally their settling in the land of Israel. Yet the preface to the words of gratitude need clarification.

"I declare today to Hashem that I have come to the Land that Hashem swore to our forefathers.” True, today is the day you came to Jerusalem, but surely it is not the date you arrived in Israel! In fact, the mitzvah of bikurim did not begin until after the Jews conquered the land and settled it - a period of 14 years. Families who entered the land with toddlers would be about to marry them off! How can one use the expression, “I declare today, that I have arrived in the land of Israel?”

The Torah tells us that after 14 years, when one comes with the fruit of bikurim to Jerusalem, and brings his work to the Kohen, and, acknowledging the roots of his heritage and the gratitude he must have for his Creator, then he can preface his remarks with the words, "Today I have arrived."

It is possible to inherit a land, construct bridges, and establish factories -- but without building a spiritual nature in a country, you are not there!

You can plant trees, you can harvest grain, but without recognition that the fruit and the grain of its inhabitants’ labors are truly the outcome of Divine guidance and inspiration, you may have come, but you have not arrived. And so, even after one has settled, planted, and reaped, he must come to the Kohen and bring the fruit, prefaced by the words that define his acknowledgement of the true status in the Land of Israel.

Arrival Times

There is an apocryphal story regarding one of the Countesses of the assimilated House of Rothschild.

She lay in her bedroom off the Champs-Élysées ready to give birth. The doctor came and examined her. After a few minutes, he turned to her husband. "There is plenty of time; let's play cards."

Into the third round of their game, shouts came from the

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Today, I come with the fruit of my labor! Today, I acknowledge the hand of Hashem in my labor. Today, I remember my humble roots, and the history I endured.

Today, I cry out in the name of the Ribbono Shel Olam.

Today, I have arrived! Now is the time! •

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Rabbi Mordechai Kaminetzky • www.torah.org

This week's portion begins with a beautiful mitzvah bikurim. When the first fruit blossoms from the tree, one brings it to Jerusalem, to the Bais haMikdash, and presents it to the kohen. It is not a mere gift; it is an entire ritual.

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The Jewish New Year -Rosh Hashanah arrives Wednesday night September 28. Jews world over will gather in houses of prayer. They will pray and ask for a new happy New Year

actions of man.

The familiar scenario is to repent for our misdeeds and God grants us a good year. We assume that if we promise to act better and become accountable for our actions, God will grant us a new year blessed with family, life, health and sustenance.

The first Rosh Hashanah occurred on Friday, the sixth day of creation. On that day, God first created the beasts of the field, of the woods, and all the creeping things and insects, and, lastly - man.

Why do we always think of our needs on Rosh Hashanah? Why do we keep asking for things from God? Maybe there is another side to Rosh Hashanah. Maybe we should ask God what He needs. How can we make God interested in keeping this great world alive? Come to think of it, does God have needs?

In the writings of the late Lubavitcher Rebbe, Menachem Mendel Schneerson, we find many philosophical lessons addressing the needs of God. If God is to be considered the King of all kings, he needs the world to be his royal subjects. If people do not accept God's kingship, then there is no purpose for the world to exist.

So how do we reconcile the idea of Rosh Hashanah as the time we give God a reason to bless and sustain the world?

Adam, the first man, was created in his full stature. The moment he opened his eyes, he recognized his Creator and proclaimed Him "King of the Universe." He called upon all creation, "Come, let us worship, bow down and kneel before God, our Maker!" He did this because he knew that God needed to be recognized as the king. Thus, Rosh Hashanah is the Day of Coronation of the King of the Universe, and as the coronation of kings is heralded by the sounding of trumpets, so the sounding of the shofar on Rosh Hashanah symbolically reminds us also of the Divine Coronation. This day is a day of "amnesty" and forgiveness. It's traditional at the coronation of the king

Happy New Year, G-d

This forms a paradox. God created people.

Does he need people for his own satisfaction?

If yes, then we have a God who has the ''personal" needs which "change" by the actions of mankind.

This is a direct contradiction to the basic tenets of Judaism where God is described as above everything and not needing anything. God cannot let himself be influenced by man's actions. If God were influenced He would be finite but God is infinite and does not change by the

to forgive all.

I have been brought up to believe that God is master of the world, Whose omnipotent power is not limited in time and place, and Who, moreover, is the source of goodness.

God desires His human creatures to live a life based on justice and morality.

Starting from the same basic premise that God is the essence of goodness, and that, "It is in the nature of the good to do good," it follows that God not only desires the true good, but also that this good be enjoyed in the fullest measure. If such good were given to man by divine grace, if it were to be achieved without effort, it would have an intrinsic flaw, for it would be, what our sages call, "bread of shame." Man would be on the receiving side only, not feeling any self-worth.

To be sure, God could have established a world order, wherein morality and ethics would reign supreme, with little or no effort on the part of man. But there is no comparison between something received as a gift and the same thing attained through hard work. By persevering and doing good we acquire a great

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sense of satisfaction.

God wants us to feel that we are helpers and partners in his world, carrying out the mission of making this world a place of holiness.

So the twin ideas for the holidays are that we need God and, in a way, God needs us to accept Him, making Him "feel" that we need Him. By doing so, God, once again, finds a cause to rule, thus granting us life.

If I have a self-replenishing cup of water and you need water, you need to ask me for it. Although you drink from it, it does not change my allotment of water. However, your state has changed.

Similarly, God's allotment is infinite and never changes.

Adam taught us how to ask God for our needs in a respectful and humble fashion. This was only after recognizing that even though God cannot be changed or affected by His giving, he wants the recognition.

One of the many names given to Rosh Hashanah is "The Days of Awe." It is

with a feeling of awe that we approach the day of holiness. We participate in a coronation of the supreme King of all kings. The very act of coronation renews the personal union between God and his creation.

Besides repenting and making promises to be better for the coming year we should remember that the Jewish New Year really marks the birthday of mankind. It would be correct for all mankind to celebrate this event by letting God enter their homes and hearts.

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As a child, the great Polish Chassidic Rabbi of Kotzk, Menachem Mendel, was asked, "Where can you find God?" He answered, "Anywhere you let him in."

Remember, the Jewish people do not have a monopoly on celebrating the birthday of mankind. I suggest that all of us celebrate this event, the birth of man, by allowing G-d to enter the hearts and homes of all of us. So on Wednesday night, September 28, the New Year, dip some apple in honey and renew your partnership with G-d.

Rabbi Eli Hecht Chabad of South Bay Vice-President, Rabbinical Alliance of America

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This week the community hosted the 5th annual Rabbi Eli Joseph Mansour community wide lecture series. Over 500 people were in attendance for this year’s lecture series in support of The Leiby Kletzky Memorial Fund.. The lectures were hosted by Bet Midrash Torah Hayim and Congregation Mogen David in addition to support from Yachad Outreach Center, Aish LA, Helkeinu, and JUN (Jewish Unity Network.) Rabbi Mansour is an eminent Torah scholar, internationally renowned and a highly sought after speaker. He currently serves as Rabbi of Bet Yaakob Congregation in the New York Syrian community. In addition, Rabbi Mansour has a wide web presence with the hugely popular websites LearnTorah.com, DailyHalacha.com, DailyGemara.com, and DailyTehillim.com.

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A parable from Rabbi Israel Baal Shem Tov: A King had an only son, the apple of his eye. The King wanted his son to master different fields of knowledge and to experience various cultures, so he sent him to a far-off country, supplied with a generous quantity of silver and gold. Far away from home, the son squandered all the money until he was left completely destitute. In his distress he resolved to return to his father's house and after much difficulty, he managed to arrive at the gate of the courtyard to his father's palace.

In the passage of time, he had actually forgotten the language of his native country, and he was unable to identify himself to the guards. In utter despair he began to cry out in a loud voice, and the King, who recognized the voice of his son, went out to him and brought him into the house, kissing him and hugging him.

The meaning of the parable: The King is G-d. The prince is the Jewish people, who are called "Children of G-d" (Deuteronomy 14:1). The King sends a soul down to this world in order to fulfill the Torah and mitzvot. However, the soul becomes very distant and forgets everything to which it was accustomed to above, and in the long exile it forgets even its own "language." So it utters a simple cry to its Father in Heaven. This is the blowing of the shofar, a cry from deep within, expressing regret for the past and determination for the future.

This cry elicits G-d’s mercies, and He demonstrates His abiding affection for His child and forgives him.

A parable from Rabbi Levi Yitzchak of Berditchev: A king was once traveling in the forest and lost his way, until he met a man who recognized that he was the king and escorted his master out of the forest and back to his palace. The king later rewarded him with many presents, and elevated him to a powerful minister's post.

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By Eli Friedman

THE CRY OF THE SHOFAR: TWO PARABLES

After a while, however, the man committed an act which was considered rebellious against the king, and he was sentenced to death. Before he was taken out to be executed, the king granted him one last request.

The man said: “I request to wear the clothes I wore when I escorted His Majesty when he was lost in the forest, and that His Majesty should also wear the clothes he wore then.”

The king complied, and when they were both dressed in the garments they wore at the time of their meeting, he said, “By your life, you have saved yourself,” and called off the execution.

The meaning of the parable is that when G-d gave the Torah to Israel, he offered it first to all the nations of the world. They all refused, except the people of Israel, who willingly accepted the yoke of Heaven and fulfilled the commandments of the Creator.

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But now we have transgressed and rebelled, like the man in the parable, and with the arrival of the Day of Judgment we are fearful indeed. So we blow the shofar to recall the shofar blowing that accompanied our original acceptance of the Torah and coronation of G-d. This merit stands by us, and G-d forgives us all our sins and inscribes us immediately for a year of goodness and life.•

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For a period of time, Reb Baruch and his wife lived in Warsaw. Later, when the Minchat Elazar became ill, he begged them to come back to Munkacs, in Czechoslovakia, which they did.

Rabbi Baruch had a son named Tzvi Nosson Dovid.

Baruch would often recall that his father-in-law loved this boy—the Minchat Elazar's dear grandchild—in an "exaggerated way," in part due to the fact that they had waited a long time to have that first child. He would play with and "spoil" the child, and Tzvi would sit on his grandfather's lap at the Shabbat gatherings.

In the final year of his life, the Minchat Elazar took the shofar on the first day of the month of Elul and tested it to see whether it was in good condition. Tzvi was in the room and was visibly excited by the shofar and its sounds.

He asked his zeide (grandfather) for one more blast, and his zeide gladly obliged. From then on, for the remainder of the month, this became a ritual; the Rebbe blowing the shofar once each day for little Tzvi. On the day before Rosh Hashanah, Tzvi was there, awaiting his daily blast, but he was disappointed.

"Today is the day before Rosh Hashanah," his grandfather explained. "Today we do not blow the shofar. Tomorrow morning, we will blow the shofar in the synagogue."

The child did not comprehend the reasons. He knew no reason. He kicked and screamed, "Just one blast! Just one blast!"

After a while, the grandfather softened at the sound of his favorite grandchild crying, and he took the shofar and blew one blast.

On Rosh Hashanah, the custom in Munkacs was that the Rebbe spoke before blowing the shofar. That year, the Rebbe went up before the ark, opened it and said: "Master of the Universe, I have to repent. It's written that on the day before Rosh Hashanah one mustn't blow shofar, yet I did."

He began to sob uncontrollably and called out: "Master of the Universe, do you know why I transgressed this custom? It was because my young grandchild lay on the floor begging and crying that I should only blow one blast of the shofar for him. My heart melted, I couldn't bear to watch him cry like that, so I blew once for him, though I shouldn't have.

"Tatte (Father), how can you stand by and see how millions of Your children are down on the floor, and crying out to You, 'Tatte, just one blast! Sound the blast of the great shofar which will herald the final Redemption!'? Even if the time is not right for it yet, even if the time for Moshiach has yet to arrive, Your children cry out to You: how can You stand by idly?!"

Rabbi Baruch cried as he recounted the story, and recalled how at that time the entire crowd cried along with the Rebbe. The sounding of the shofar was delayed, and for a long time. "They could not regain their composure... loud wailing was heard throughout the synagogue..."•

"Just One Blast!"

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T

his heartwarming yet chilling story was told by Rabbi Baruch Rabinovitch of Munkacs, father of the present Munkacser Rebbe, about his late father-in-law, Rabbi Chaim Elazar Spira (1871-1937), known as the "Minchat Elazar."

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T

he Year," and as its name indicates, it is the Additional Rosh Hashanah observances include: beginning of the Jewish year. The anniverWe eat a piece of apple dipped in honey to symbolize sary of the creation of Adam and Eve, it our desire for a sweet year, as well as many other special is the birthday of mankind, highlighting the special rela- foods. All have special significance and symbolize sweettionship between G‑d and humanity. ness, blessings, and abundance.

The primary theme of the day is our acceptance of G‑d We bless one another with the words Leshanah tovah as our King. The Kabbalists teach that the renewal of tikateiv veteichateim, "May you be inscribed and sealed for a G‑d's desire for the world, and thus the continued exis- good year." tence of the universe, is dependent upon this. We accept We go to a lake, river or to the sea and recite the Tashlich G‑d as our King, and G‑d is aroused, once again, with the prayers, where we symbolically cast our sins into the water, desire to continue creating the world for one more year. in evocation of the verse, "And You shall cast their sins Much of the day is spent in synagogue. G‑d not only into the depths of the sea." We leave our old shortcomdesires to have a world with people, G‑d wants an intimate ings behind us, thus starting the new year with a clean relationship with each one of us. In addition to the col- slate. lective aspects of Rosh Hashanah worship, each man and And as with every major Jewish holiday, women and girls woman personally asks G‑d to accept the coronation, thus light candles on each evening of Rosh Hashanah and recreating the bond of "We are Your people and You are cite the appropriate blessings. After the prayers each night our King." and morning, we recite Kiddush on wine, make a blessing The central observance of Rosh Hashanah is the sound- over the challah, and enjoy a festive repast. • ing of the shofar, the ram's horn. The shofar is sounded on both days of Rosh Hashanah (unless the first day of the holiday falls on Shabbat, in which case we only sound the shofar on An Overview of Rosh Hashanah's Traditions and Customs the second day). The sounding of the shofar represents, among other things, the trumpet blast of a people's coronation of their king. The cry of the shofar is also a call to repentance; for Rosh Hashanah is also the anniversary of man's first sin and his repentance thereof, and serves as the first of the "Ten Days of Repentance" which will culminate in Yom Kippur, the Day of Atonement. Altogether, we listen to 100 shofar blasts over the course of the Rosh Hashanah service..

How is Rosh Hashanah Observed?

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Livescan is an inkless fingerprinting process where fingerprints are electronically transmitted to the Department of Justice for background screening.

Ink fingerprinting is still required in many states.

However, as a result of legislation passed in 1997, the California Department of Justice (CA-DOJ) has developed the automated background check process, which requires Livescan fingerprints for criminal history background checks that may be required as a condition of employment. Livescan technology replaces the ink process of recording fingerprint images. The CA-DOJ may also forward Livescan fingerprints to the FBI if required.

Who Needs Livescan?

Livescan may be required as a condition of employment for: Teachers, Care Givers, Contractors, Security Guards, Nurses, Doctors, Surgeons, Real Estate Licensees, Appraisers, Notaries, DMV Licensed Professionals, Foster Parents, Stock Brokers, Volunteers, and anyone applying for a professional licensing, certification, or permit. Persons applying for foreign adoptions or VISA/Immigration clearances may also need Livescan processing.

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Honey Apple Cake Ingredients • 3 1/4 cups flour • 2 tsp. baking powder • 1 tsp. baking soda • 2 tsp. ground cinnamon • 1/4 tsp. ground ginger • 2 medium apples, peeled and cut in chunks

• 3 eggs plus 2 egg whites (or 4 eggs) • 1 cup sugar • 1/2 cup canola oil • 1 cup liquid honey • 3/4 cup cold tea • 1/4 cup brandy

Directions This moist and delicious cake combines apples and honey, two traditional foods that represent good wishes for a sweet and healthy New Year! Use a large (14 cup) processor to make this cake (see note).

Preheat oven to 325°F. Steel Blade: Process flour, baking powder, baking soda, cinnamon and ginger for 10 seconds, until blended. Transfer to large mixing bowl. Process apples until finely minced, 8 to 10 seconds. Measure 1 cup firmly packed and set aside.

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Process eggs and egg whites, sugar, oil and honey for 2 to 3 minutes, until light. Do not insert pusher in feed tube. Add dry ingredients to batter alternately with tea and brandy. Process with quick on/off pulses, just until blended. Do not over-process. Add apples and process with quick on/off pulses, just until mixed.

Pour batter into sprayed 12-cup fluted tube pan (Bundt pan). Bake for 1 hour and 10 minutes, until cake tests done. A wooden skewer inserted into the center should come out dry. If necessary, cover top of cake with foil to prevent over-browning. Let cake cool in pan for 20 minutes. Carefully loosen with a flexible spatula; invert cake onto a serving plate.

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Yield: 15 servings. Freezes well.

Note: If you don't have a large processor, add beaten egg mixture to dry ingredients in mixing bowl alternately with tea and brandy. Mix with a wooden spoon until blended, about 45 seconds. Stir in apples.

Additional Comments: If you don't have brandy on hand, you can substitute orange juice or peach brandy. Apple juice can replace half of the tea for a delicious taste.

by Norene Gilletz

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1.The number 9 switched to a 6. 2. A name tag added to boy in the front. 3. White line is missing from the street.

4. White cloud is missing. 5. A’s hat has changed colors. 6. The street sign behind boys is missing it’s wording. 7. Bus is missing it’s mirror. 8. Single strip on boys shirt changed from light blue to white. 9. Football grips missing from shirt. 10. Gavi’s shirt is now orange.

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Advertising Deadlines for the upcoming Yom Tov Issues: Rosh Hashana: Sept16

Sukkos/Chol Hamoed: Sep 28, & Oct 12

Circulation: Sept 23, Oct 07, Oct 19

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DINING GUIDE 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 Cohen’s Restaurant RCC 316 E Pico Blvd # F LA, CA 90015 (213) 742-8888 Elat Burger Ben Zaken 9340 W. Pico Blvd. LA, 90035 (310) 278-4692 Elite Cuisine RCC 7119 Beverly Blvd. LA, 90036 (323) 930-1303 Shawarma Express Kehila 5577 Reseda Blvd. Tarzana, 9135 (818) 342-2226 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 Jeffs Gourmet Kehila 8930 W. Pico Blvd. LA, 90035 (310) 858-8590 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 La Seine 14 N. La Cienega Beverly Hills, CA 90211 310 358 0922

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

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

ou

DAIRY

Mashu Mashu RCC 12510 Burbank Blvd. 91607 (818)752-ASIA (2742) Metro Glatt RCC 8975 W. Pico Blvd. 90035 (310) 275-4420 Nagilla Meating Place Kehila 9407 West Pico Blvd. LA, 90035 (310) 788-0119 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 Sassis Kehila 15622 Ventura, Encino, 91436 (818) 986-5345 Schwartz Bakery and Deli RCC 433 N. Fairfax Avenue, LA, 90036 (323)653-1941 Shanghai Kehila 9401 W. Pico Blvd. LA, 90035 (310) 553-0998 Shilohs Kehila 8939 W. Pico Blvd. LA, 90035 (310) 858-1652 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

Nana Cafe RCC 1509 S Robertson Blvd.

(310) 407-0404

26 By Shilo’s Kehila 8657 W. Pico Blvd. LA, 90035 (310)246-1326

Pacific Pizza RCC - Cholov Yisroel & Pas Yisroel 12460 Oxnard St. N. Hollywood (818) 760-0087

Beverly Cafe Elite RCC 7113 Beverly Blvd. LA, 90035 (323) 931-3563

Pico Cafe Kehila 8944 W Pico Blvd. LA, 90035 (310)385-9592

Bibis Warmstone Kehila 8928 W. Pico Blvd. LA, 90035 (310) 246-1788 Bramis Pizza

Pizza Maven Kehila 140 North La Brea Blvd. 90036 (323) 857-0353

RCC

17736 ShermanWay, Reseda 91326

(818) 342-0611

Pizza Nosh Rabbi Ami Markel 30313 Canwood St. A.H. 91301 (818) 991-3000

Café Del Mar Dairy Kehila 12526 Burbank Blvd. N.H. 91607 (818) 487-8171 Circa RCC 8622 W Pico Blvd, Los Angeles (310) 854-0592 Delice Kehila 8583 W. Pico Blvd. LA, 90035 (310) 289-6556 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

Pizza Station Kehila 8965 W. Pico Blvd. LA, 90035 (310) 276-8708 Pizza World Kehila 365 Fairfax Ave. LA, 90036 (323) 653-2896 Sassis Sushi Kehila 16550 Ventura, Encino, 91436 (818) 783-2727 Shalom Pizza RCC 8715 West Pico Blvd. LA, 90035 (310) 271-2255 Unique Cafe Rabbi Aron Simkin 18381 Ventura Blvd. Tarzana (818) 757-3100

Jerusalem Pizza Kehila 17942 Ventura Blvd. Encino, CA 91316

PAREVE

(818) 758-9595 La Brea Bagel Kehilla 7308 Beverly Blvd. LA, 90036 (323) 965-1287 La Pizza Rabbi Furst 12515 Burbank Blvd. N.H, 91607 (818) 760-8198 Milk N Honey RCC 8837 West Pico Blvd LA, 90035 (310) 858-8850

Fish In The Village RCC 12450 Burbank Blvd. N.H, 91607 (818) 769-0085 Le Sushi RCC 12524 Burbank Blvd N.H. 91607 (818) 763-6600 SushiKo RCC 9340 West Pico Blvd. LA, 90035 (310) 274-3474

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

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

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