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Visit Our Website www.BikurCholimPS.com September 2014/Tishrei 5775 VOL. 18 NO. 1

Let My People Know

Published and mailed 5 times a year to 3,500 homes in Palm Springs

Bikur Cholim of Palm Springs A Project of Chabad of Palm Springs P.O. Box 2934 Palm Springs, CA 92263 Rabbi Yankel A. Kreiman

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Happy New Year

PUBLISHED BY THE BIKUR CHOLIM OF PALM SPRINGS

The Rosh Hashana Issue Is Sponsored By:

Dr. David & Linda Morrow & Family Wishing Everyone A Bright, Healthy New Year!

The Daily Sabbatical

Pre-Rosh Hashanah 5725 [1964]

By Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

In the days Selichoth 5725 Brooklyn, N.Y.

of

To the Sons and Daughters of Our People Israel Everywhere, G‑d bless you all!

Greeting and Blessing: We are at the threshold of a Shemittah Year (the seventh and sanctified "Sabbatical" year in the cycle of years) — the year 5726; may it be a good one for all of us, amidst our people Israel.

One of the central teachings of Shemittah is conveyed in the order of the verses and words by which the Torah defines the institution of Shemittah, namely: "When you will come into the land. . . the earth shall rest a Sabbath unto G‑d. Six years shalt thou plant thy field," etc.

(Lev. 25:2‑3).

The order of the text seems to be reversed, for the six work years precede the Sabbatical rest year, and not vice versa. Hence, the text should have first mentioned the six years of planting, and then decree the resting.

However, order in Torah is also Torah ("instruction"). The arrangement in the text mentioned above, relating to Shemittah, is significant and instructive in that it

teaches the proper approach to life.

It is expressed as follows:

aside times for prayer, Torah study, and the fulfillment of Mitzvoth.

When one "comes into a land" and desires to establish his way of life, which involves "working the soil," it is necessary to bear in mind that the first and foremost, as an idea and as a goal, is "Sabbath unto G‑d"; not the "earthly" and material, but the spiritual and sacred. This approach will ensure one against being submerged by the material and mundane aspects of life.

Moreover, bearing constantly in mind the above idea and goal, will transform the six drab working years; they will lose much of their drabness and become more refined and meaningful. Furthermore, the change and elevation of the six years will raise to a higher plane also the seventh year; from a "Shabbos unto G‑d" to a "Shabbos Shabboson [Shabbat of Shabbats]" unto G‑d (v.4), with a dedication and solemnity of a higher order.

Here, too, the teaching of Shemittah is that it is necessary to begin the day with the idea and approach that, although it may be necessary later in the day to engage in "mundane" activities, the essence and purpose of these things are — to attain a "Sabbath unto G‑d." In this way, even the mundane aspects will attain refinement and real content, while the aspects of holiness and G‑dliness will be intensified and elevated to a higher order. This is the way to attain a complete and harmonious life.

*** Similarly, in the daily life there are those aspects which have to do with material preoccupation (to earn a livelihood, etc.) and "common" necessities, such as eating and drinking, etc. — all those aspects wherein there is "no preeminence in man over animal".

But there is also the area of "earthly rest" — of breaking away from the mundane leading into "Sabbath unto G‑d" — turning to holiness and G‑dliness, through setting

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2 n LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775

*** Standing on the threshold of the Shemittah Year, we pray that the Almighty help each and every one, man and woman, to begin the year with the above‑mentioned approach: That not the material, but the spiritual is the essence and goal in life; that the "earthly," the material has a raison d'etre only if it is permeated with the idea of "the earth shall rest a Sabbath unto G‑d" — which is when the material serves and fulfills the higher aspirations of holiness and G‑dliness. It is only then that all the days in the year, and all the activities of each day, will reflect the "preeminence of man over animal," and give evidence that man was created in the Divine "image and likeness," living accordingly; while those moments and periods which

are characterized as "Shabbos" will in turn rise to the sublime heights of "Shabbos Shabboson."

Then will surely also be fulfilled the Divine blessing that goes with Shemittah — "And I will command My blessing upon you" (v.21) — in a supernatural way.

Rosh Hashanah is The Day to make the firm and lasting resolution to implement the above approach.

It is the day when the first man was created in the Divine image and likeness; the day when he gained mastery over all of nature and elevated all creation to the recognition of the Sovereignty of the Creator with the call, "Come, let us worship, and bow down, and kneel before G‑d our Maker" (Ps. 95:6); The day when we pray for the realization of G‑d's Kingdom on earth, "Reign, in Thy Glory, upon all the world. . . and let everyone who has a breath in his nostrils declare, 'G‑d, the G‑d of Israel, is King, and His Kingdom rules everything!' " With the blessing Vachasimo Toivo

of

Kesivo

For a Happy and Pleasant year Blessed with the joy of children, life and ample sustenance, /signed: Menachem Schneerson/

L’Shana Tova Tikateivu Gerald Chang DDS, Linda, Andrea, Mindy, Ninh & Janet

‘A Message From the Rabbi’ Dear Friends, As Rosh Hashana is approaching, we would like to ask G‑d for a happy, healthy & sweet new year. We all once again 'Crown' G‑d as our King on Rosh Hashana.

Best wishes for a Happy & Healthy New Year!

This year our publication is entering our 18th year. We thank G‑d for this & thank all of our readers & advertisers. 18 in Hebrew has the numerical value of 'CHAI', 'CHAI' which means 'LIFE'. May we all have a Happy, Heathy New Year & may we merit the coming of Moshiach very, very soon.

For a free subscription, please fill out the coupon on page 18, & send it to us in the enclosed envelope.

May we all celebrate this New Year, 5775, with Good Health for us, our family & friends.

Rabbi Yankel & Rochel Kreiman

Happy Rosh Hashana Dr. Amy Austin Sara Lee Austin Judge Jacqueline Drucker Isaac & Selma Friedman Judy Gornbein Joan & Harold Kramer Lenore Leon

Ruth & Herb Levitsky Harriet Lindsay Art & Joan Markovits Arlene Morse Celia & Sandy Norian Howard Schreiman Joyce & Irwin Yarmo

L’Shana Tova Tikateivu

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The Kabbalistic Spin on Rosh Hashanah

By Naftali Silberberg

On Rosh Hashanah, Jews worldwide flock to their synagogues and beseech the Almighty to grant them, their families, and all of Israel a peaceful, happy and prosperous year. According to Jewish tradition, on Rosh Hashanah every creation passes before the Supernal Judge.

He determines who will live and who will not, who will be prosperous and healthy and who will not. Everything which will occur in the coming year is decided on Rosh Hashanah.

Why is everything determined on an annual basis? Can’t an eternal and infinite G‑d plan a little further in advance? Would it not be more time- and energy-efficient to judge perhaps a hundred or a thousand years at once?

Rosh Hashanah commemorates the sixth day of Creation, the day when G‑d formed Adam and Eve and breathed into their nostrils the breath of life. An understanding of the dynamic of creation will explain the significance of Rosh Hashanah.

Certain things are taken for granted.

For example, when we turn on a sink faucet, we expect and assume that water will emerge from the tap. Or, a child in most households who opens the refrigerator expects

to find food on its shelves. In truth, however, neither the water nor the food appear on their own. There is a well-staffed company which maintains the water pipes and pumps necessary to draw water from the reservoir into the residential home, and parents invest incredible energy to stock the refrigerator.

The same is true with creation. It seems that the world stands on its own. We assume that that which existed a moment ago will continue existing a moment later. But, in fact, the Creator is perpetually maintaining the cosmos. In the absence of the steady flow of divine energy, all would cease to exist, much as the water in the tap would stop flowing if the water company went under.

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4 n LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775

And every once in a while, or once a year to be more precise, G‑d loses interest in His creation pastime. We were created because G‑d desired to be a beneficent king, and consequently we, His subjects, came into being: creatures upon whom G‑d could heap His otherwise unused infinite capacity for kindness. But at the onset of every year’s Rosh Hashanah, G‑d loses interest, as it were, in His finite and flawed subjects. He withdraws, becomes introverted, and we need to provide Him with an incentive to continue creating for one more year.

Thus, on Rosh Hashanah, the anniversary of our creation, it is up to us to ensure that everything continues.

This isn’t because He has a short attention span and habitually loses interest in projects before they reach completion. Rather, this phenomenon is part and parcel of the master plan.

And when words fail us, due their inherent inability to communicate the deepest heartfelt feelings, we take a shofar, a medium whose simple weeping notes convey the wordless cry and request which emanates from the core of our souls—“Father, King, we need You and love You, and we know that the feelings are mutual!”

When G‑d originally created this world, there was nothing which elicited that grand gesture. There was no one around yet to elicit anything; it was an act of pure kindness. But ultimately, “pure kindness” isn’t so kind after all. It leaves its beneficiary feeling unworthy of undeserved beneficence. That’s why G‑d created a world wherein everything, even our existence itself, is rightfully earned. If the world will remain in existence for another year, it will be because we stimulated G‑d’s desire to continue on course.

We go to the synagogue and proclaim, “Reign over the entire world in Your glory.” We “remind” G‑d of His love for His chosen people, reaccept Him as our absolute King, and express our innermost desire to serve Him for yet another year. We “remind” Him of the enthusiasm He originally had when creating the world almost 6,000 years ago.

This Rosh Hashanah, as we congregate in the synagogues, let us bear in mind that what hangs in the balance in the coming year is more than our personal welfare. All of creation is counting on us. Let us wholeheartedly commit ourselves to G‑d, and He will surely reciprocate by committing to grant all of us a beautiful and meaningful year.

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The Test

his wife is of bitter spirit, it angered her considerably that he does not care about the condition of his household, since he spends money on an etrog and rejoices over it. In her bitterness she broke the pitom (tip) of the etrog (rendering it possul, unfit for use).

Once the Baal Shem Tov sat with his disciples for the festive meal of Rosh Chodesh, and his face was serious. The disciples knew from previous occasions things that would put their Rebbe in a more joyous mood, and they tried, but with no success.

Then, a certain village-dwelling Jew entered, named Reb Dovid.

Immediately upon his entry the Baal Shem Tov was full of joy--he treated him warmly, gave him a place to sit, and also gave him a piece of his "hamotzi" (bread).

This matter caused the disciples to have questioning thoughts--the whole Holy Society were not able to rouse joy, and only a villager was able to do so?!

The Baal Shem Tov sensed their questions, and sent Reb Dovid off to do something, and when he left he said to them: This Reb Dovid works hard, by the sweat of his brow, for every penny he earns. During the year he saves a penny at a time to buy an etrog for Sukkot, until he assembles the sum and travels to the city and buys an extremely fine one, and he has great joy from it. Since he is poor, and

Now, besides the money that he spent on the etrog, there were many obstacles to bringing it, water to cross, bad roads, so that it all added

up to much hard effort. Yet, when he saw what his wife had done he was not angry, but said: "It appears that I am not worthy of such an etrog. Truly, does a simple Jew like me deserve such a fine etrog?!"

"From the time of the Akeidah (the 'Binding of Isaac')," concluded the Baal Shem Tov, "there was not such a test of character, and therefore I treated him so warmly."

Happy New Year May the coming year be filled with health and happiness for all our family and friends.

Mary Levine & Alan Goldstein

Todah Rabah & Mazal Tov

With heart felt appreciation to you, Rabbi Yankel Kreiman.

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Your loving and dedicated Mitzvos touch the Hearts and Souls of everyone you reach out to daily.

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"Well, now let me see. There is Mr. Rokach, but he doesn't want anybody to know that he's Jewish. Then there is Mr. Sidki, but for some reason his store is closed today."

Kano

By David Ben-Dor

Do you know where Kano is? Look it up on the map of Nigeria in West Africa. 1963. Fall. But who in that climate of eternal heat, on the border of the Sahara Desert, knows whether it is fall or spring? Only the vultures are circling above, settling on the low, thatched roofs, waiting to come down into the courtyard for a morsel of abandoned meat. The plane leaves only in three days. And I still have to make my rounds in the market of this Moslem town, where everybody but me prostrates himself whenever one of their chieftains rides past in flowing robes on a coal black horse. The sun is hidden by clouds of sand blowing in from the Sahara, restricting vision to a few yards. It is still early in the afternoon and suddenly I remember.

G‑d in heaven! It is Yom Kippur.

How on earth did I get stuck in this forsaken place? Why couldn't I have

"Where does Mr. Sidki live?"

"He lives above his store."

"Could you tell me where his store is?" waited for another week to make my tour to sell those tires? I had completely forgotten. There I was, at the colonial rest house, watching the fan on the ceiling turn round and round; thinking about atonement...

I got up, walked into the British manager's office, and asked him, "Mr. Walker, could you please tell me if there are any Jews in Kano?"

"Jews?"

"Yes, sir, Jews."

Happy Rosh Hashana May the coming year be filled with health and happiness for all our family and friends.

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"Of course, sir. Walk down the main street and you will find the house on the second corner to your right.

It is the only two‑story house on the street. You can't miss it."

I started walking. The sand blew into my face. I hardly saw the people in the street, but I finally reached the house. The shutters of the store were rolled down. Everything was closed and quiet. I started banging on the shutters with my fist, and suddenly a window on the first floor was

opened.

"Who's there?" a man asked from above.

"Shalom aleichem," I said.

"Aleichem shalom, baruch haba.

Come up the stairs behind the building. We are all waiting for you."

I didn't understand. They were all waiting for me? I never had met the man. Until an hour ago I didn't know that there were Jews in Kano. What made him say that? Slowly, lost in thought, I climbed the stairs. When they opened the door, I beheld nine men with tallitot (prayer shawls) on their shoulders, all greeting me "baruch haba", welcome.

Now I knew why they had all been waiting for me. I was the tenth man to complete the minyan, the prayer quorum.

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LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775 n 7

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8 n LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775

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Rosh Hashana: Wednesday eve September 24th, through Friday night September 26th, 2014, We renew our commitment to Jewish life on Rosh Hashana and pray for a good and sweet year. The services, listening to the Shofar and holiday dinners are imbued with a spirit of improving our relationship with G-d and fellow man. We exchange the traditional greeting: Leshana Tova Tikatev Vetachatem “May you be inscribed and sealed for a good New Year.”

The machzor prayer book helps us focus and channel our hopes for health, peace and prosperity.

We are judged by our deeds, and pray to be inscrholiday guide 1ibed in the “Book of Life.”

Candle Lighting Women and girls usher in Rosh Hashana by kindling and blessing the candles by 18 minutes before sunset. (See the back page of this newspaper for your area’s exact lighting schedule).

Sweet Foods We eat foods symbolizing sweetness, blessing and abundance for the New Year. We dip the Challah in honey, and begin the holiday dinner with apple dipped in honey.

Unlike the regular braided Shabbat Challah, the round High Holiday Challah resembles a crown, symbolizing the Divine coronation and wishes for a smooth and easy New Year.

A popular dish is Tzimmes a stew of carrots, sweet potatoes and prunes. A favorite pastry is taiglach, a pyramid of hollow dough balls covered with honey and topped by a maraschino cherry. Some serve the head of a fish. We also eat pomegranates, whose abundant seeds represent the many Mitzvah merits of every Jew.

The Shofar sound touches our soul’s innermost chords, crying from the heart like a lost child calling for its parent. The Shofar exclaims: “Awake from your sleep, and arise from your slumber. Examine your deeds, return, and remember your Creator.”

(Maimonides)

Shabbat Shuvah The Shabbat between Rosh Hashana and Yom Kippur, September 27th, is Shabbat Shuvah, echoing the Haftorah: “Return O Israel to G-d.” The Rabbi delivers a special address to the congregation on Teshuvah and self introspection.

Proclaiming G-d’s coronation, the Shofar recalls historic events involving the ram’s horn: the Binding of Isaac on Mount Moriah, the sound of the Shofar at Mount Sinai, and heralding the final Redemption with Moshiach, speedily in our days.

The Fast of Gedalia Sunday, September 28th, following Rosh Hashana, and Shabbat Shuvah, we commemorate the tragic assassination of the last Jewish governor after the First Temple’s destruction.

Before candle lighting on Thursday night September 25th, a new fresh fruit (not yet eaten that season is placed on the table, and eaten after reciting kiddush, before the hamotzi blessing on the Challah. Popular fruit choices include fresh (not dried) figs, dates, kiwi, mango or papaya.

The Tashlich Ceremony On Thursday afternoon, September 25th, following the services, we visit a lake or pond to recite the Tashlich prayers, symbolizing our ‘casting away’ of sin. As fish are fully dependent on water for their life, so are we dependent on Divine Providence.

Ten Days of Repentance The days between Rosh Hashana and Yom Kippur are ‘Ten days of Teshuvah,’ a time for repentance, personal reflection and improvement. During this week we increase our Torah study, giving charity, and general Mitzvah observance. The verdict of Rosh Hashanah’s Judgement is not sealed until Yom Kippur’s closing Neila prayer.

Still, the ‘heavenly gates’ remain open until Hoshanah Rabbah the following week; we are given yet another chance to improve our ways. Our repentance is welcome all year round, but these days are most opportune for coming closer to G-d.

The Eve of Yom Kippur For the pre-Yom Kippur custom of Kapparot (“atonement”), a man uses a rooster, and a woman, a hen. Circling the fowl over the head, a prayer is recited and charity is donated. The Kapparot ceremony can also be observed by using money contributed to the needy.

Friday, October 3rd, we eat two festive meals, one at noon, the other about one hour before sunset On Erev Yom Kippur it is customary to ask for a piece of lekach (honey cake) from another person, often the rabbi, a symbolic substitute for aid we may have been fated to beg in the coming year.

The gesture also expresses a wish that the recipient enjoy a sweet year.

After the final meal, the father places his hands on the head of each child, reciting the Biblical blessing: “May G-d make you like Efraim and Menashe (for a son), or “May G-d make you like Sarah, Rivkah, Rachel, and Leah” (for a daughter).

Yom Kippur begins before sunset Friday, October 3rd with candle lighting and blessing.

The Shofar Rosh Hashana’s highlight is the sounding of the Shofar on Thursday, September 25th, and Friday, September 26th, 2014. If one cannot participate in the whole synagogue service, they should try to at least hear the Shofar.

LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775 n 11

Yom Kippur Beginning at sundown Friday, October 3rd until nightfall of October 4th, Yom Kippur is the holiest day of the year. We are prohibited to eat or drink, wash our body or use lotion, wear leather shoes or have marital relations. White clothes are worn to symbolize purity.

After candle lighting, we rush to the synagogue for the Kol Nidrei prayer, when the Holy Ark and Heavenly gates are opened.

Kol Nidrei is chanted to a historic moving tune traced to the Jewish Marranos in hiding who used this opportunity to declare their faith defying the Spanish Inquisition.

We reflect on past misdeeds and resolve to improve in the future. We recite the Viduy confessing our sins, tapping our heart and asking forgiveness, as we enumerate sins we may have committed. Viduy is said in the plural (“We have sinned...), for all Jews are as one body, -we are responsible for each other.

Yom Kippur atones only for sins against G-d, but not for wrongs against people. We apologize and seek forgiveness for ill feelings during the year.

The Yizkor memorial prayer for family and friends is recited at the end of the morning service, and money is pledged to charity in their memory. The service includes the Avodah recalling the High Priest’s Yom Kippur service in the Holy Temple.

Sukkot (October 8th, 2014 October 17th, 2014) The solemnity of Rosh Hashana and Yom Kippur culminates with the joy of Sukkot, which lasts 9 days.

The first two and the last two days are full holidays, when we do not work, we attend Services, light the holiday candles and recite Kiddush on a cup of wine.

A time for family visits and outings days travel and limited work are permitted during the intermediate Chol Hamoed days. We bless the Four Kinds each weekday, and eat in a Sukkah- a booth or tent.

When the Jews left Egypt and wandered in the wilderness, they lived in huts made of foliage. The Sukkah also recalls the protective ‘clouds of glory’ which surrounded Israel during their forty years in the desert.

All meals are eaten in the Sukkah, weather permitting. Some decorate and ornament the Sukkah; others prefer its unadorned natural simplicity. A Sukkah lacks the comforts of a house.

12 n LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775

No roof, the weak frame and foliage as frail and temporary as life itself. The rustic Sukkah suggests basic survival with Divine Providence. It is nice to look up to Heaven for a change, rather than to a plastered ceiling. Divine protection is our most enduring shelter. Even the richest mansion can’t offer spiritual security and protection. The Sukkah is a great home improvement idea to remember all year round.

The Four Kinds Each day of Sukkot (except Shabbat) we make a blessing and shake the ‘Four Species’ -the Etrog (citron), Lulav (palm branch), Hadassim (myrtle branches) and Aravot (willow branches).

Some of the species are fragrant and tasty, while other are plain and simple, representing different types of Jews.

Holding them together symbolizes our unity as a people: we need each another. The four species are waved in all directions, signifying that G-d is everywhere.

Hoshanah Rabbah (Tishrei 21-Wednesday, October 15th, 2014) Special Hoshanot prayers “Help us O G-d” are said during the morning service, as we encircle the bimah seven times with lulav and etrog. We beat the aravot (hoshanot)- five bound willow twigs- on the floor five times.

Hoshanah Rabbah afternoon we eat a festive meal in the sukkah. Kiddush is not recited, but we eat Challa in honey, and delicious Kreplach symbolize severity covered by loving-kindness.

Shmini Atzeret and Simchat Torah (October 15th October 17th) On Thursday, Shmini Atzeret, Yizkor is recited for departed family members. On Simchat Torah night (some also do so Shemini Atzeret night), we march seven hakafot encircling the Synagogue bimah platform, singing and dancing with the Torah scrolls.

The final Torah chapter is read Simchat Torah morning, completing the yearly cycle. Young and old are called to the Torah for an aliya, and we then start reading the Torah from the beginning.

LET ‘S GO TORAH! “Sing and rejoice with the Torah...for it is our strength and light!” Simchat Torah unites Jews of all backgrounds. Young and old, rich and poor, observant or not, all share the Torah joy.

JOY, not ‘OY’ We celebrate Torah with joy, not as a burden. A Mitzvah that is dry rote and routine, without joy and spirit, is like a lifeless body without soul.

This parable by the Dubner Magid illustrates how a joyless mitzvah misses the point: A diamond merchant once gave his son a hefty sum of money to purchase stones. When the son returned home with his purchase, the father saw him sighing and sweating under a heavy load on his back.

He realized his son’s terrible mistake: “If he is ‘kvetching’ and complaining he must have the wrong merchandise. I meant PRECIOUS stones, and he bought worthless rocks. Had he bought what I really wanted, he would not have suffered it as a burden, but enjoyed it with delight!”

Mitzvah Joy “Although all the holidays are joyous, Sukkos is an added celebration...The joy of doing a mitzvah, and the love of G-d who commanded it, is a great service. It is unfortunate for a person to deprive himself of this joy, as it is written, ‘Because you did not serve G-d with joy and good heart’... One who remains aloof, considering the joy beneath his dignity...is foolish...All who participate in this joy are dignified and honored, serving G-d with love, as David, King of Israel, says, “I am humbled, for the true greatness is to dance and sing before G-d.”

(Maimonides) Dancing and Hakafos Each part of our body has its own mitzvah; we pray with our lips, read with our eyes, light Shabbos candles and give charity with our hands.

We study with our brain, love G-d with our heart, and hear the Shofar with our ears.

Every part of the body has its mitzvah, and every mitzvah has its day. On Simchas Torah, the feet have their day, as we march and dance with our feet, elevating and uplifting our whole body.

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At Work Bikur Cholim

A HAPPY, HEALTHY and SWEET NEW YEAR to everyone from BIKUR CHOLIM of PALM SPRINGS!

We would like to thank the Jewish Federation of the Desert for their generous help and support toward our ongoing activities.

14 n LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775

We invite you to be a partner in Bikur Cholim's programs.

Please use the enclosed envelope to send in your ROSH HASHANA donation.

You can also visit our Website: BikurCholimPS.com Once again, may G-d bless you and your family.

LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775 n 15

The Bleeding Hat

By Robert M. Schwartz

I was building momentum on my journey back to Judaism, and was traveling at what felt like 150 spiritual miles per hour—until I ran heart‑first into a brick wall.

When Yosef Sholom (“addition of peace”) was born, the first sounds he heard were my singing to him the Yiddish melody Rozhinkes und Mandlen: In dem beys ha‑mikdash in a vinkl cheyder, Zitst di almone, bat tsion aleyn. Ir ben yochidl yidele vigt zi keseyder, Un zingt im tsum shlofn a lidele sheyn . . . Dos vet zayn dayn baruf.

Rozhinkes mit mandlen, Shlofzhe, yidele, shlof . . .

[In a corner of the Temple The widowed daughter of Zion sits, Rocking her only son Yidele to sleep.

She sings a tender lullaby:

Bar Mitzvah of Mitchell Miller

At this point, my other friend, knowing my deep love of music, said, “Let’s sing a niggun” (chassidic melody). So we sang in the rain:

That will be Yidele’s calling, too Trading in raisins and almonds.

Sleep now, Yidele, sleep . . .]

“Ay de di di dii dii diiiii diiii . . .” In response to our song, heaven replied ironically by opening its gates and releasing a downpour. Sensing my near desperation, my friends resorted to the ultimate involvement, “Let’s dance.”

The miracle of new life spiraled my spiritual momentum further upward.

Until the physician shattered the blissful ascent with a terse interjection: “I think your child may have Down syndrome. Do you have any questions?”

His curt manner discouraged dialogue at that moment, and he left.

But many questions came later: How could G‑d do this? What about the concept of reward? Why three healthy children then, and this now? You know the many “why”s driven to expression from pain and loss: Yosef Sholom would not become wealthy trading in raisins and almonds.

A logical response might have been to turn away from G‑d in anger, to retreat on the journey. But instead I pushed forward to face the challenge and discover the meaning of Yosef Sholom.

How could this be an addition of peace?

After exploring endless sources on the meaning of suffering, I discovered a deceptively simple answer from a sage rabbi: The meaning of Yosef Sholom is Yosef Sholom. Seeing my son as himself, as a unique individual, not as my projection of what I wanted him to be, transforms the suffering into acceptance and a true, ultimately deeper, love. G‑d defined Himself, “I shall be what I shall be.” Yosef Sholom needs no further explanation other than being himself in his uniqueness, an individual as G‑d willed him.

I recognized that he is complete and whole as he is, a loving child whose enthusiasm and joy when he greets me is full of endlessly fresh sincerity and spontaneity. If spouses would greet their mates with this joy, there would be a measurable increase in love in the

world, an increase in peace.

But this understanding cannot be a mere dry, intellectual grasp. Philosophy fails at times of sorrow and pain. The philosophical Jew will abandon his faith, while the simple Jew will remain true. Ideas must be brought into the heart. This deeper and sustaining wisdom requires the moisture of felt experience to come alive, just as yeast needs water to rise and yield life‑ sustaining bread.

There is no better way to immerse oneself in experience than sitting in the sukkah. To dwell in the sukkah is the only commandment that encompasses the entire body. So it is not surprising that my transformative moment came during a small farbrengen (chassidic gathering) with two of my good friends and teachers Over the months since my spiritual challenge, we had many helpful conversations about suffering, tests, meaning and acceptance. But here in the sukkah was a time for only joy.

So we talked and sang and connected in joy. Then a light rain began to fall.

Being new to Chabad, I began to glance towards the glass doors leading to the living room. Noting the gaze of my eyes, one friend said, “Let’s make l’chaim.”

Then the rain grew from a drizzle to a steady stream. My neck strained further towards the dry warmth of the living room. I noticed the eyes of my host’s mother peering through the glass window, seemingly beckoning her Jewish son to be sensible and come in from the rain. Perhaps there was hope.

L’Shana Tova Tikateivu Dr. Paul & Stephanie Ross 16 n LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775

As the three of us danced and sang in the sukkah, the transformative rain penetrated deeply, and I surrendered to the experience. I understood, not with the dry intellect alone, but with the wet, mikvah‑like immersion in G‑d’s presence and will.

We sat down again to continue farbrenging, and I noticed that my hat, not Borsalino quality, was the only one bleeding black ink into the rivulets washing over the plastic tablecloth. In my joy, I knew these were no longer dark tears, but another message of transcending the limits of the physical and of conventional awareness.

Everything is good, even that which must for the moment feel bad. As the Talmud instructs: Thank G‑d with joy for the bad as well as the good.

In the sukkah state of mind, no rain can harm you. Bring the sukkah state of mind into daily life, and life’s adversity is transformed. Since that day, I have never used an umbrella. As the Lubavitcher Rebbe put it, “Rain is a blessing.”

The next day, when I went to put on my hat, it no longer fit. I wasn’t sure at the time whether the hat had shrunk or my head had expanded.

The friends who provided me with this gift of transformation were Dr. Zvi Yehuda Saks (of blessed memory) and Rabbi Yosef Deren. Words cannot express the gratitude, but perhaps song and dance can. I am grateful that I had the opportunity, together with several of his friends, to dance with Zvi Yehuda on the last day of Sukkot before his passing and his penultimate transformation— and to share with him the lasting positive impact he had on my life, as he had with countless others.

May we all have Yosef Sholom, a complete addition of peace, speedily with the coming of Moshiach.

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18 n LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775

ecipes

Honey Breaded Chicken

2 3‑pound chickens, cut into eights 2 eggs, beaten 2 tbsps. Water 1 cup matzoh meal 1 tsp. Salt 1/8 tsp. Pepper ½ cup oil ½ cup hot water ¼ cup honey 1 cup orange juice

In a shallow bowl combine eggs and water and beat well. In another shallow bowl, combine matzoh meal, salt and pepper.

Dip chicken in egg mixture, then roll in matzoh meal.

2 packages active dry yeast, or 2 cakes fresh compressed yeast 1 teaspoon sugar 2 cups warm water 8–9 cups flour, sifted ¾ cup honey 1/3 cup sugar 1 tablespoon salt 1 teaspoon baking powder, optional ¾ cup margarine, room temperature 3 eggs, beaten 1½ teaspoons vanilla extract 1/8 teaspoon nutmeg ½ cup raisins

Heat oil in 10‑inch skillet over medium flame. Place coated chicken in hot oil and brown on both sides, approximately 5 minutes per side. Remove chicken to a Dutch oven or covered roasting pan.

Glaze 1 egg yolk, beaten with 1 teaspoon water sesame or poppy seeds, optional

In a small bowl combine hot water, honey, and orange juice.

Pour over chicken and cover. Simmer slowly on stove top or place in preheated 325 oven for 45 minutes, or until tender.

Baste occasionally.

In a large mixing bowl dissolve yeast and 1 teaspoon of sugar in ½ cup of warm water. Cover and let stand for 5–10 minutes until it foams. Beat in 4 cups of flour and remaining ingredients, except raisins, until smooth — about 5 minutes.

Add remaining flour 2 cups at a time, beating well after each addition. Add raisins. Knead with a dough hook or by hand for 10 minutes. Place in a greased bowl and turn dough to grease all over. Cover with a damp cloth and allow to rise until double in bulk — about 1½–2 hours. Punch down.

Rinse chickens and remove excess fat, and pat dry.

USE: 10‑inch skillet, Dutch oven or roasting pan, 6 to 8 servings

Apple Crumble

By Sara Finkel A real heimishe treat, light and full of flavor.

6 tart apples, peeled and sliced CRUMBED TOPPING 1 cup sugar ½ cup oil 1 teaspoon cinnamon 1 cup flour Scatter sliced apples on 9‑inch round or square greased baking pan. For crumbed topping, mix together the sugar, oil, cinnamon, and flour. Sprinkle evenly on top of apples. Bake in a preheated 350° oven for one hour. Serve warm or cold.

Very Healthy Zucchini Soup

By Miriam Szokovski 3 large Spanish onions 6 medium zucchinis 2 Tbsp. kosher salt 5 cups water 1 cup quinoa, cooked in 2 cups water (optional)

ROSH HASHANA

Round Honey Challah

Directions Roughly chop onions. Place them in the bottom of the pot with 2 cups water and 2 tbsp. salt. Cover and cook on a low flame for approximately 45 minutes, until translucent.

Add in chunks of zucchini (unpeeled) and 3 more cups of water. Cover and bring to a boil. Then simmer for approximately 30 minutes, until Zucchini is tender but not mushy.

Blend and serve.

Optional: Add in 1 cup cooked quinoa for a more filling soup.

Yield: 6 servings

Divide dough into 3 equal parts, setting a handful aside for the ladder. Roll each part into a rope 18 inches long. Taper ends.

Coil rope around itself (there should be no hole in the center) and tuck ends under. Place in a round, 9‑inch springform pan.

To make ladder, make 2 pencil‑ thin strips, 4 inches long, for sides; and 4 thin strips, 2 inches wide, for rungs. Fasten securely to top center of each challah.

Cover and place in a warm place for 50 minutes to rise again.

Brush with glaze. Sprinkle with sesame or poppy seeds, if desired. Bake in a preheated 350° oven for 40–45 minutes.

When challah is done, it has a hollow sound when tapped on bottom.

Avocado and Mango Salsa

By Jack Silberstein Yields: 10 servings Ingredients: 4 avocados, diced small 1 mango, diced small 1 small red onion, minced 1 plum tomato, diced small, if desired 1 Tb lemon juice ¾ tsp salt Method: Combine all ingredients in a mixing bowl and stir well.

Click here to watch Chef Jack making this dish.

LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775 n 19

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20 n LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775

Rabbi Mottel & Brina Berkowitz

Abraham's Synagogue Many years ago, in the old city of Hebron, on the road to the Cave of Machpelah, the burial place of the Patriarchs and Matriarchs, there was a small Jewish settlement. So few Jews lived there that they did not even have a regular minyan (prayer quorum of ten) for Shabbat.

Only occasionally, if they were fortunate enough to "catch" a Jew or Jews visiting the famous, historic Cave of Machpelah, did they manage to pray with a minyan. At such times the Jews of the settlement were simply overjoyed, for they were very anxious to serve G-d in the best way they could.

One year, they were particularly troubled because Yom Kippur was approaching with no prospect of being able to get a minyan together.

The day of Yom Kippur eve came, and they were still one Jew short of the required ten to make up a congregation.

The Jews of the settlement began to feel desperate, and busy as they were, they scattered towards all the main roads, hoping against hope that even at this late hour a miracle would happen and they would find a tenth Jew to complete the minyan.

The sun was rapidly sinking, as their hearts too were sinking, and they returned home and prepared to go to their small shul to pray, minyan or no minyan.

The man who was acting as chazan (cantor) was just about to begin the prayer when, to the astonishment of all present, in walked an old Jew, dressed in old, plain clothes, his 74-020 Alessandro Dr. Palm Desert, CA 92260 1 Block North of Portola & Hwy. 111

back bent, with a sack slung over his shoulder.

stumbled into a well, or came to grief, G-d forbid.

They all felt like embracing him, but the hour was too serious for such things.Their thoughts all concentrated on the sacred chanting of the ageold, haunting melodies and soulful prayers.

After hours of searching without results, they all turned sadly home.

The shamash, though, could find no rest, and only as dawn was breaking, did he finally fall into a troubled sleep, out of sheer exhaustion.

The shamash (beadle) would have liked to talk to this mysterious visitor after the Service was over, but the stranger seemed so deep in his thoughts and prayers, that the shamash decided to leave him undisturbed.

He had hardly closed his eyes, it seemed to him, when Abraham appeared to him. But now he was most beautifully dressed and he looked radiant.

The visitor spent the night in shul as did most of the other worshippers. As you have already learned, the Jews of the settlement were very pious and G-d fearing, and they humbly thanked the Almighty for having graciously answered their prayer by sending them a tenth Jew, so that they could pray with a minyan on this holiest of days--Yom Kippur.

As soon as Yom Kippur was over, there was almost a rush to get to the strange old man who had appeared like an angel from heaven. Everyone wanted to have the honor of taking him home with them to break the fast. They almost began to quarrel, till the shamash very wisely suggested that the fairest solution would be to "cast lots."

Everyone agreed. To the great joy of the shamash, who was a great Torah scholar, he was the lucky one to have the honor of being host to their visitor.

The shamash was anxious to please his guest, and did not bother him with

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questions. All that the shamash was able to get out of the old man was that his name was Abraham. They walked out of shul together, and the shamash was satisfied to carry on a more or less one-sided conversation.

All of a sudden the shamash felt an ominous stillness and, peering in the darkness of the night, he realized he was alone! His guest had disappeared!

Horror of horrors! What happened to Abraham?

had

"Abraham! Abraham!" the shamash called out, frantically running this way and that. But there was no response, and no sign of Abraham.

Sadly, and with a heavy heart of misgiving, the shamash quickly retraced his steps and told the Jews who were on their way home from shul of the terrible thing that had happened.

The poor shamash was desolate. The good Jews of the settlement were as concerned as the shamash to find their lost visitor, so they all set out with torches, afraid he might have

"Do not worry, my friend," he said gently to the shamash. "As you see, I am perfectly alright. I am the Patriarch Abraham.

"Your prayers reached me here in the Cave of Machpelah and I came to you so that you should have the spiritual satisfaction of praying on Yom Kippur with a minyan.

"As soon as my mission was over, I returned here to my resting place. Go back to your friends and tell them not to worry. No harm has befallen me. I am at peace. Peace be with you."

As soon as the words were spoken, the vision disappeared and the shamash awoke. He could hardly get to shul fast enough to inform his fellow-Jews of the wonderful dream he had just had. At first they could hardly believe him, but they knew him to be a pious man so they could have no doubt that it was indeed the Patriarch Abraham who had come to be the tenth man to their minyan.

Their hearts were filled with a great and abounding joy. Humbly they gave thanks to the Almighty--the G-d of their father Abraham.

L’Shana Tova Tikateivu Solomon & Mae Amram LET MY PEOPLE KNOW • SEPTEMBER 2014/ TISHREI 5775 n 21

Bar Mitzvah of Harry Tanzer

L’Shana Tova Tikateivu Joan Meltzer & Family

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The Master Key

By Rabbi Shlomo Yosef Zevin

One year, Rabbi Israel Baal Shem Tov said to Rabbi Ze’ev Kitzes, one of his senior disciples: “You will blow the shofar for us this Rosh Hashanah.

I want you to study all the kavanot (Kabbalistic meditations) that pertain to the shofar, so that you should meditate upon them when you do the blowing.”

Rabbi Ze’ev applied himself to the task with joy and trepidation: joy over the great privilege that had been accorded him, and trepidation over the immensity of the responsibility.

He studied the Kabbalistic writings that discuss the multifaceted significance of the shofar and what its sounds achieve on the various levels of reality and in the various chambers of the soul. He also prepared a sheet of paper on which he noted the main points of each kavanah, so that he

could refer to them when he blew the shofar.

Finally, the great moment arrived. It was the morning of Rosh Hashanah, and Rabbi Ze’ev stood on the reading platform in the center of the Baal Shem Tov’s synagogue amidst the Torah scrolls, surrounded by a sea of tallit-draped bodies. At his table in the southeast corner of the room stood his master, the Baal Shem Tov, his face aflame. An awed silence filled the room in anticipation of the climax of the day—the piercing blasts and sobs of the shofar.

Rabbi Ze’ev reached into his pocket, and his heart froze: the paper had disappeared! He distinctly remembered placing it there that morning, but now it was gone.

Furiously, he searched his memory for what he had learned, but his distress over the lost notes seemed to have incapacitated his brain: his mind was a total blank. Tears of frustration filled his eyes. He had disappointed his master, who had entrusted him with this most sacred task. Now he must blow the shofar like a simple horn, without any kavanot. With a despairing heart, Rabbi Ze’ev blew the litany of sounds required by law and, avoiding his master’s eye, resumed his place.

At the conclusion of the day’s prayers, the Baal Shem Tov made his way to the corner where Rabbi Ze’ev sat sobbing under his tallit. “Gut Yom Tov, Reb Ze’ev!” he called. “That was a most extraordinary shofar-blowing

we heard today!”

“But Rebbe . . . I . . .”

“In the king’s palace,” said the Baal Shem Tov, “there are many gates and doors, leading to many halls and chambers. The palace-keepers have great rings holding many keys, each of which opens a different door.

But there is one key that fits all the locks, a master key that opens all the doors.

“The kavanot are keys, each unlocking another door in our souls, each accessing another chamber in the supernal worlds. But there is one key that unlocks all doors, that opens up for us the innermost chambers of the divine palace. That master key is a broken heart.”

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Candle Lighting Times

About Eruv Tavshilin

By Eliyahu Kitov

For Palm Springs, California

DATE

TIME

Friday, September 19, 2014 Wednesday, September 24, 2014

BLESSING #

6:07 p.m.

6:00 p.m.

6 3&5

Thursday, September 25, 2014 Friday, September 26, 2014 Sunday, September 28, 2014

After 7:23 p.m.

5:57 p.m.

Fast Of Gedalia

3&5 6 Fast Ends 7:07 p.m.

Friday, October 3, 2014 Shabbat, October 4, 2014 Wednesday, October 8, 2014 Thursday, October 9, 2014

5:47 p.m.

Yom Kippur ‑ Yizkor 5:41 p.m.

After 7:04 p.m.

1&5 Fast Ends 7:11 p.m.

7&5 7&5

Friday, October 10, 2014

5:38 p.m.

6

Wednesday, October 15, 2014 Thursday, October 16, 2014

5:32 p.m.

Yizkor

7&5

After 6:56 p.m.

7&5

Thursday, October 16, 2014 Friday, October 17, 2014 Friday, October 24, 2014

Blessings

1

BO-RUCH A-TOH ADO-NOY E-LO HAY-NU ME-LECH HO-OLOM ASHER KI-DESHA-NU BE-MITZ-VO-SOV VI-TZIVO-NU LE-HAD-LIK NER SHEL SHABBOS VESHEL YOM HA-KIPURRIM.

2

BO-RUCH A-TOH ADO-NOY E-LO HAY-NU ME-LECH HO-OLOM ASHER KI-DESHA-NU BE-MITZ-VO-SOV VI-TZIVO-NU LE-HAD-LIK NER SHEL SHABBOS VESHEL YOM TOV.

3

BO-RUCH A-TOH ADO-NOY E-LO-HAY-NU ME-LECH HO-OLOM ASHER KI-DE-SHANU BE-MITZVOSOV VI-TZI-VO-NU LE-HAD-LIK NER SHEL YOM HA-ZIKARON.

4

5:29 p.m.

5:21 p.m.

BO-RUCH A-TOH ADO-NOY E-LO-HAY-NU ME-LECH HO-OLOM ASHER KI-DESHA-NU BE-MITZ-VO-SOV VI-TZIVO-NU LE-HAD-LIK NER SHEL YOM HA-KIPPURIM.

5

BO-RUCH A-TOH ADO-NOY E-LOHAY-NU ME-LECH HO-OLOM SHE-HEH-CHE-YOH-NU VI-KIYE-MO-NU VE-HI-GE-YO-NU LIZ-MAN HA-ZEH.

6

BO-RUCH A-TOH ADO-NOY E-LOHAY-NU ME-LECH HO-OLOM ASHER KI-DE-SHANU BE-MITZVOSOV VI-TZI-VO-NU LE-HAD-LIK NER SHEL SHABBOS KODESH.

7

BO-RUCH A-TOH ADO E-LO-HAY-NU ME-LECH HO-OLOM ASHER KIDESHANU BE-MITZ-VO-SOV VI-TZIVONU LE-HAD-LIK NER SHEL YOM TOV

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An Eruv Tavshilin is a halachic device which allows one to cook food on the Festival for use on the Shabbat that immediately follows.

To allow one to cook on the Festival for use on Shabbat, one must prepare an eruv tavshilin which serves as a reminder that the cooking done on the Festival is for Shabbat only.

This eruv consists of a matzah and something cooked, for example, a boiled egg or a piece of fish, and is prepared before the onset of the Festival.

It symbolically serves as the beginning of the preparation of food for Shabbat. Thus, any subsequent cooking done on the Festival is considered to be a continuation of the preparation begun before the Festival.

In the Diaspora, if the first two days of a Festival fall on a Thursday and Friday, one must prepare an eruv tavshilin on the afternoon before a Festival so that one can cook on the Festival for Shabbat the first of the intermediate days.

It should be noted that in Israel, one need never prepare an eruv tavshilin on the day before a Festival since the first day of a Festival never falls on a Friday.

It is possible, however, for the last day of a Festival to fall on a Friday. Thus, in Israel as well, there are times when one would have to prepare an eruv tavshilin on the last of the intermediate days.

Eruv Tavshilin Instructions

By Eliyahu Kitov

Take a plate with one whole matzah or one whole challah if performing the ceremony before Rosh Hashanah, Sukkot or Shavuot and either a piece of cooked fish, cooked meat or a hard‑boiled egg on it, (it is a good idea to wrap the matzah/ challah and fish, meat or egg in aluminum foil to easily keep them apart from the rest of the foods in your home). Recite the following blessing: BA-RUCH A-TAH ADO-NAI E-LO-HE-NU ME-LECH HAOLAM ASHER KID-E-SHA-NU BE-MITZ-VO-TAV VETZI-VANU AL MITZVAT ERUV. Then recite: “By virtue of this Eruv, we (the members of this household), shall be permitted to cook, bake, keep food warm, carry, light candles and do all preparations on Yom Tov for Shabbat.”

Put the foods you used for the Eruv away, and eat them on Shabbat. NOTE: The Eruv Tavshilin allows you to cook on Friday only for Shabbat, it does not allow you to cook from one day of the holiday to the next (ie: Thursday for Friday). It is permissible to cook only from a pre‑existent flame, one that was lit before the onset of the Holiday on Wednesday before sunset.