October 14, 2011 - The Jewish Star

Sukkot in Auschwitz Page 3 Strictly Kosher reading Q&A Page 3 Ask Aviva: Seeks a middle-type match Page 12 Kopel vs. Moser: where they stand Page 13

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VOL 10, NO 40 ■ OCTOBER 14, 2011 / 16 TISHRI, 5772

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Sew into How goodly are your tents tzedek

By Brigitte Fixler Around six months ago, graduate student Gittela Welcher started “Crafters United for Charity,” an organization that sells handmade art and craft items to benefit various tzedaka causes. Welcher, together with a team of volunteers from Queens, Long Island, and the Bronx, chooses a different cause to support every other month. The crafter took some time from her art to speak with The Jewish Star.

Brigitte Fixler: How long have you been interested in crafting and art?

Gittela Welcher: I’ve always been into arts and crafts, since I was a child. I would dabble a little here and there. When I was in high school I took Advanced Art, and in college I took a slew of art courses.

BF: What inspired you to use your crafting abilities to help others?

GW: Last fall, a friend had introduced me to a woman from iVolunteerNY – an organization that helps Holocaust survivors. The woman’s name was Sheva Tauby, and she was looking for photographers and videographers to do a piece on Holocaust survivors.

I got invited to an event, and when I went there last fall I saw a showcase that had been produced for their organization and I heard different volunteers speak. I felt very much that this was something I would like to do— to use my artistic ability for something positive.

BF: What are some of the items that you and the other crafters make?

GW: We have a large slew of pieces, to peak different interests. We have photography, crocheted pieces, paper crafts, magnets, fabric crafts… We added jewelry about 3-4 weeks ago. All of our items are hand made,

Photos by Sergey Kadinsky

Lawrence resident David Stein uses Coca Cola packing crates in his home’s refreshing sukkah design.

Local families design creative sukkahs

By Sergey Kadinsky Sometimes it rains, and in the midst of autumn, the temperatures are not too encouraging of outdoor living, but for a number of local families, the mitzvah of living in a tabernacle for a week includes comfort items and a personal touch.

“The proper way is to live in it like you would in your own home, so for us this means windows and hundreds of pictures from our lives,” said Cedarhurst resident Abe Zelmanowitz. A standard frame, the 18-person booth has walls are lined with painting by his daughter Michal, a fifth

grader at Bnos Shulamith. Hanging from the schach are nearly a hundred laminated photographs of the family from recent years. “It’s unique and we look forward to sukkot because of it,” said the father of four.

In West Hempstead, Meryl and Jeremy Strauss decorated their sukkah with a Zionist theme, a poster of the Israeli anthem and flags sharing space on the wall with photos of the family’s visits to Israel. “The photographs show them doing sukkot activities in Jerusalem,” said Meryl Strauss.

For Lawrence resident David Stein, the Continued on page 7

Jakey, David and Noa Semel rest with their dog Othello in a trampoline sukkah.

Continued on page 3

Sukkot Candlelighting: 6:01 p.m. Shabbat Candlelighting: 5:58 p.m. Shabbat ends: 6:56 p.m 72 minute zman 7:28 p.m. This Shabbos is Chol Hamoed Sukkot

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Opinion Disconnecting from the illusion

Simchat Beit Hashoeva in The Andrew J. Parise Park (Formerly Cedarhurst Park) Corner of Cedarhurst Avenue and Summit Ave

A

number of years ago, I struck up a friendship over Pesach week with a Holocaust survivor, a former inmate of the Janowska work camp and Auschwitz. Towards the end of the week I summoned up the nerve to ask him if there was anything in particular that stood out in his mind as the reason he had survived. Without hesitation, he responded: “It was one mitzvah; the Sukkos I spent in Auschwitz.

When he arrived in Auschwitz in the middle of his thirteenth winter, one of the Kapos, the barracks captains, who often exceeded the Nazis in cruelty, arranged for him to be in charge of the daily rations to be FROM THE HEART given out to the prisOF JERUSALEM oners at the end of the day. It was a job that would save his life.

He spent the days in a small shed attached to the large barracks, responsible for dividing up the bread and soup to be given out to each inmate at the end of the day. In his access to food, he was often put into difficult situations having to Rabbi Binny respond to desperate Freedman fellow prisoners.

One day, while preparing the rations in the dark winter night, he heard banging on the door of the shed, and opened it up to discover a man he knew to be a great Torah scholar and one of the eminent rabbis of his area before the war, standing in the snow.

Before he could turn the man away, the man stepped into the shed, telling Yaakov he needed a favor. “You know tonight is the first night of the festival of Sukkos, and I need two whole loaves of bread before you cut them up. so I can fulfill the special custom of making the blessing over two whole loaves in the sukkah.”

“I was in shock”, recalled Yaakov, at the request. Not only was he asking for two whole loaves of bread, but he was even planning somehow on fulfilling the mitzvah of having a ‘meal’ in the Sukkah!”

“You have to understand”, he explained, a whole loaf of bread in Auschwitz was like a million dollars today. Can you imagine someone walking in off the street and asking for a million dollars? Even though he promised he would only take a bite, (the equivalent of his own ration) and then return the loaves to me, giving away those loaves would effectively mean I was risking my life.”

In the summer and fall of 1944, the Nazis were bringing hundreds of thousands of Jews (including the remaining 400,000 Hungarian Jews) in a last-ditch effort to complete the ‘final solution.’

In the twisted organizational logic of the lager camps world, the Nazis needed to have additional barracks to hold the new prisoners for labor until they could be exterminated. As such, prisoners were dismantling tiers of bunks in the barracks while rows of bunks were being reconContinued on page 5

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An interview with Dr. Yoel Finkelman

By Sergey Kadinsky There was once a time when mainstream American Orthodoxy was defined by the Hertz Chumash, the Birnbaum siddur and book by the Jewish Publication Society. In recent years, the rise of Haredi publishing house Artscroll, the expansion of newspapers Hamodia and Yated Ne’eman, and magazines such as Ami and Mishpacha, have changed the image of print in the Orthodox community. Dr. Yoel Finkelman of Bar Ilan University chronicles the development of Englishlanguage haredi publications in his book “Strictly Kosher Reading,” released over the summer. Dr. Finkelman was raised in Detroit and made aliyah in 1993. He resides in Beit Shemesh.

Sergey Kadinsky: In my own community, we have seen the rise of Ami, Binah, and Mishpacha. Many neighbors have Hamodia mailboxes in their homes. How did they emerge?

Yoel Finkelman: At first, there was the Jewish Observer, a kind of middlebrow, more serious “news and analysis” magazine, but it wasn’t a fun read, and it was not aimed at women or families, with their more domestic concerns. Mishpacha started in Israel in Hebrew, and was a staggering success, in part because it was more fun and relaxing to read than most of the Israeli Haredi press; it aimed at the whole family and it was much more open and willing to be controversial than say, Yated Ne’eman or Hamodia. Mishpacha started publishing in English, and shortly thereafter Jewish Observer closed. No doubt those were related, since Jewish Observer couldn’t handle the competition from Mishpacha and the internet. Publishers will produce what will sell, and light magazines with something for the whole family, including an occasional semi-eyebrow-raising critique of this or that problem within the community, will sell.

SK: How does a haredi publication address taboo topics without offending the gedolim? For example, when my newspaper addresses abuse or homosexual-

ity, some rabbis get upset. When Yated or Hamodia address it, the same rabbonim offer quotes and interviews.

YF: There are a few ways. One is simple expurgation. You cannot talk about sex, certainly not with any level of explicitness.

I spoke with one woman, author of a novel about dropout teens, which spoke about drug-use and criminal activity. But publishers insisted that the novel say nothing about these teens’ libidos. She is certainly not the only author who wants to include more open discussions of certain topics, and cannot because publishers won’t allow it. They believe it is not tzanua to discuss such things.

SK: what are the limitations?

YF: sometimes there are controversial topics that can be talked about, but only in certain restricted kinds of ways. For example, there is much talk about so called kids at risk, who drop out of school to get involved in substance abuse and the like.

But, there is little or no discussion of kids who drift out of Orthodoxy to become, say, upstanding middle class accountants. Now there is an enormous amount of internal criticism in the discussion of dropouts, such as too much conformism and not enough personal attention in schools. But, any discussion of kids at risk inevitably paints observance as healthy and non-observance as a kind of pathology. You wouldn’t get that effect if you talked about well adjusted people who gave up observance. So, so there are limits on how far authors go in talking about controversial topics.

SK: Have the limitations changed in recent years?

YF: Things have definitely become more

open. Here’s an example. A few months ago, Binah magazine published an article about a woman who dated her husband for a short time, and after the wedding discovered he had severe psychiatric problems that she didn’t know of, even though people on his side of the shidduch knew. This is a very harsh critique of the shidduch system, one that could not have been written even a few years ago. There is a tough balance to be had between the desire of a community for clear boundaries, the attitude that Haredi Judaism is good and all else is bad, on the one hand, and an awareness that not everything within Haredi Judaism is perfect.

SK: I find it interesting how publications that don’t allow photos of women have women editors and writers. Quite many, actually.

YF: Women are absolutely critical. Most novels are by and for women. Women likely do most of the book purchasing for the kids. Recently, there have been a handful of women writing haskamot (approbations), something brand new in the history of the Jewish book, and which exemplifies a dramatic change in the role of women.

SK: True, but on topics like Zionism, many modern orthodox readers feel left out of the “Artscroll Revolution.” Their rabbinic biographies are also often seen as too positive and not realistic enough.

YF: It’s history, as it ought to have happened, not as it did happen. Like many moderate haredim in Israel, American Haredi writers are de-facto Zionists. Proud of Israel, wanting to see the country succeed, liking to visit and participate, and rooting for it on the

Dr. Yoel Finkelman national scene.

But, ideologically and symbolically, that won’t get expression. The Netziv’s proto-Zionist leanings get left out of Artscroll histories, as do figures like Rav Reines, and Rav Kook. When they are presented, their Zionist attitudes get downplayed. Heroes are presented as wholly heroic, and therefore if they don’t fit that largely monolithic mold, they are either left out of the canon, or their histories are modified to make them “frummer” and to fit into today’s hashkafah.

SK: What new things have you learned about haredi publications during the course of your research for this book?

YF: Most importantly, that there is a vast quantity Haredi popular literature that claims to offer Torah-true attitudes toward things like marriage, child rearing, self-development, and which claims to reject “modern” or secular attitudes. Yet, these books are essentially identical to the mass market, secular books on the same topics. The forces involved in this publication industry are very complex. You can see the tensions and complexities of Haredi culture very clearly and in a very detailed way.

SK: My shul still uses Birnbaum and Hertz. Can their type of publications survive or will Artscroll and Feldheim simply drive them out?

YF: I would be shocked if Birnbaum and Hertz came back. But as Yogi Berra said, “the hardest thing of all to predict is the future.”

Sewing for a different cause each month Continued from page 1 and nothing is mass-produced.

BF: How do you determine which charities to support?

GW: I pick ones mainly of Jewish interest, and ones that mean something to me. I only choose charities that are legitimate and non-profit certified. Until Oct 1st, the tzedakah of choice was Masbia, a group of four soup kitchens in the NYC area and a certified non-profit. Our current recipient is Tomchei Shabbos of Queens. I live in Forest Hills, and I wanted something close to home. This is something that many people in my community need. People can look like regular folk with nice clothing, but unfortunately they don’t have money for food. They’ve either lost their job, or have jobs that don’t pay well, or have a lot of children. Especially around the yomim tovim, people can need a lot of food.

Photo by Brigitte Fixler

Each month, Crafters United For Charity chooses a cause for which its volunteers design products.

BF: How can other crafters who want to make a difference get involved?

GW: They would need to be willing to

contribute one craft per month, to show they are committed. They can be into painting, crochet, knitting, wood working- any sort of art or craft. We have no age limit for our crafters- all are welcome. Our crafters do not get paid, only reimbursed for their supplies.

Crafters are not paid for their time, which they are giving as volunteers. The majority of what comes in is going to charities.

They can feel free to contact me via email: craftersunitedforcharity@gmail.com BF: What are your plans for the future of “Crafters United for Charity”?

GW: Right now, we have approximately half a dozen crafters. We would like to expand into schools, so high school students can see there are multiple ways to do chesed.

I want kids to realize there is a way to expand your horizons and use what Hashem gave you for something special.

“Crafters United for Charity” can be found on twitter (GW_CraftersUFC) and on Facebook. To learn more and to view items for sale, visit: www.ArtsAndCraftsForCharity.org

THE JEWISH STAR October 14, 2011 • 16 TISHRI, 5772

Strictly Kosher Reading

October 14, 2011 • 16 TISHRI, 5772 THE JEWISH STAR

4

Opinion Editorial

The foolish return to Alte Heim

W

ith the massive annual pilgrimage to the Breslov Rebbe’s grave in Uman, Ukraine now behind us, the attraction for some Jews to return to the “alte heim” remains. Somehow, the option of having an independent Jewish homeland and the freedom of life in the First World do not compare to living in the ruins of your ancestral shtetl, davening in the empty synagogue of your great-grandparents, and communicating with the silent voices of the graveyard.

For Libyan-born David Gerbi, the revolution that overthrew despot Muammar Gaddafi provided an opportunity to return to his Tripoli and participate in its rebuilding.

Donning an “I © Libya” shirt, Gerbi spoke with representatives of the Transitional National Council, shook hands with local imams, and broke the cinderblock-covered entrance of the defunct Dar al-Bishi Synagogue. As soon as Dr. Gerbi began sweeping away the dust, relighting the oil lamps, and reciting Psalms, a crowd formed outside the synagogue demanding his expulsion from the country. For a week, “Free Libya” had a population of one Jew, but now it has returned to zero.

In Baghdad, seven hapless Jews remain in a city that was one-fifth Jewish a century ago. Released WikiLeaks cables testify to a community living in fear and isolation, its trusted contact with the world being Iraq’s lone Anglican priest, the Rev. Canon Andrew White. “Most want to stay. The older ones are refusing to leave: White said.

“They say, ‘we’re Iraqis. Why should we go?

If they kill us, we will die here.’” Apparently poverty, loneliness, and death threats are outweighed by the feeling of pride, living in the most historic of all diaspora communities, with its biblical and Talmudic period history. Their only place of worship, the Meir Taweig Synagogue, remains shuttered.

Two weeks ago, while traveling through

Certainly, wherever Jews live, they have demonstrated unquestioning patriotism to their countries. But when they are no longer welcome there, is there any reason for our unrequited love?

Borough Park, a van driven by hasidim had a Ukrainian flag hanging from the driver’s mirror. Understandably, their refusal to display the Israeli flag is likely a result of their rebbe’s fierce anti-Zionism. But what’s wrong with flying the American flag? What makes Ukraine such an important part of their Jewish identity? Other than the fact that driver’s family had resided there for 600 years, not much else. The same can be said about Libya and Iraq. We have centuries of history in these lands, properties worth excavating and reclaiming, cemeteries deserving of respect, and stories worth retelling, but Dr. Gerbi’s assertion that he is a Libyan is a contradiction of what defines a Jew. The Torah describes Jews as “Am Israel.”

More than a religious group, but as a distinct nation of people. Certainly, wherever Jews live, they have demonstrated unquestioning patriotism to their countries. But when they are no longer welcome there, is there any reason for our unrequited love?

The tents erected each year on Sukkot exemplify the nature of the Jewish exile. In the relative comfort of the United States, the tabernacles send the message that while we are proud Americans, we are commanded to remain a separate nation, our loyalty conditional on the welcome we receive.

THE JEWISH

STAR

Independent and original reporting from the Orthodox communities of Long Island and New York City All opinions expressed are solely those of The Jewish Star’s editorial staff or contributing writers Assistant Editor Account Executives Contributors

Editorial Designer Photo Editor

Sergey Kadinsky Helene Parsons Sandi Stanger Rabbi Avi Billet Jeff Dunetz Rabbi David Etengoff Rabbi Binny Freedman Brigitte Fixler Rabbi Noam Himelstein Alan Jay Gerber Zechariah Mehler Aviva Rizel Ariel Rosenbloom Alyson Goodman Christina Daly

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Walking with my father

T

he most vivid thing I remember about growing up Jewish was walking with my father for 26 blocks to shul on the High Holidays.

Most of the congregants would park their cars two blocks away from the synagogue and walk the rest of the way. It was strange that my Dad felt the need to walk. Maybe he knew that those walks would light an ember inside me, because as I got as I got older and drifted away from Judaism, the remembrances of those walks kept me from moving completely away.

I always felt drawn to people who were more observant than me and I believed very strongly, but felt that becoming more observant was too high a mountain to scale, especially all POLITICO at once. And if TO GO you couldn’t do it all, you were a hypocrite to do just some of it. I was a kind of “social” Jew, wrapping myself up in Jewish causes and organizations, a blanket of protection from the guilt.

Lois and Jeff Dunetz I moved to a bigger house after our second child was born. The house met all my requirements: big backyard, cable TV in each bedroom, close to many public golf courses, and a reasonable walking distance to the nearest shul. I had no intention of doing anything more than sending my kids to religious school, and of course, walking to synagogue three days a year.

Just eight months after a first High Holiday walk to my new Shul, Lois’s mom, of blessed memory, succumbed to a long illness. Though we were not active or observant, the rabbi and the “regulars” immediately embraced us with warmth.

During shiva, the Rabbi visited or called every day and the daily minyan came to our home each weekday evening. This was a new experience for me; when I was growing up, the minyan only came to the big donor’s or “regular’s” homes or the homes.

My new Shul they didn’t care about my level of observance, or how much I gave; they only cared to provide comfort to someone in the community.

After shiva, my wife went to minyan every day. I joined her when I could, which usually didn’t include Shabbat, my golf day. The more I went, the more those old feelings began to seep out that locked box stored in the back of my mind, that desire to do more.

Around the same time, I signed up for a home study program. Each day we read one chapter of the Tanach and discussed it via an e-mail list.

The more I read, the more I wanted to read, and within a few months I was

on every Jewish study e-mail list that I could find. I began to attend Shabbat services, participating in Torah discussions between afternoon and evening services. Those old feeling of wanting to become more observant became strong again, but this time it was different. My rabbi encouraged the congregation to become more observant but said it was okay to do it gradually.

Judaism isn’t all or nothing; any step toward Torah is positive. I began to do little things like lighting candles Friday night. We went as a family Kabbalat Shabbat service.

Almost a year into my journey, I took the most difficult step of all, giving up my 7:25 Saturday morning tee off. I found a tee time on Sundays, but my golf got a lot worse, which just goes to prove the Lord works in mysterious ways.

Over the next two years, more mitzvoth began to sneak into my routine. I would wake up wanting to do more: I stopped eating meat from treif animals, and mixing dairy with meat.

I went shul for all the festivals, and bought a new set of tefilin to wear at the daily minyan. Eventually my freezer at home was stocked with kosher meat even though my house wasn’t at all kosher.

I have learned much about the spirit of practicing Judaism. Jewish rituals are not purely the solemn rites as I had always thought they were. They are a chance for joy, to relish your time with family, community and HaShem.

I once read that in the creation the world, sparks of holiness were spread across the earth. Every time that a Jew performs one of the 613 mitzvot, one of those sparks is purified and sent back to heaven. Each time I added a mitzvah, I felt a little closer to the Creator, and that bit of closeness made me want more. The guilt that I used to feel for not being observant has been replaced with the joy that I was on the right path.

I wouldn’t have started on the road toward observance if my father had driven to shul on the High Holidays, it was clinging to that one mitzvah that helped me pivot in the right direction.

I still walk to Shul on the High Holidays. It’s not 26 blocks; just two big hills and a valley. My father sleeps at our house because he still doesn’t like to drive on the holidays. And the most joyous part of it all is I get to walk to Shul with him again, and my kids join us for the walk. Hopefully when they look back at their walks, they will be as important for them as they were for my dad and me.

Jeff Dunetz is the Editor/Publisher of the political blog “The Lid” (www.jeffdunetz.com). Jeff lives in Long Island.

5

Disconnecting from the illusion O Continued from page 1 structed in the central parade ground.

Seeing the rows and rows of bunks outdoors and realizing the festival of Sukkot was coming, this rabbi had managed to secure some schach (plant shrubbery), placing it atop some of the boards of the semiconstructed bunks beneath the open sky in such a way as to construct a minimally kosher sukkah. However, the mitzvah of living in the sukkah can only be fulfilled by either sleeping (which was out of the question) or eating in the sukkah, which was his aim.

Seeing the hesitation on the boy’s face, and desperate to fulfill this mitzvah against all the odds, the rabbi begged him for the loaves, if only for a few minutes. “I will give you these loaves”, said the boy but only on condition you take me with you to fulfill the mitzvah of the sukkah.”

The shocked rabbi attempted to dissuade the boy. He would be risking his life by walking outside after curfew, and again for carrying two whole loaves of bread and of course for attempting to sit in a sukkah. But nothing he could say would dissuade the boy, so together the two of them, and old rabbi and a student, risked their lives and sat, for a few brief moments, in a sukkah in Auschwitz.

The Sfat Emes suggests that on Yom Kippur we attempt to recapture the world as it was before we sinned. When Adam and Eve were first created, Hashem placed them (us)

in the Garden of Eden which was the world as it could be. However, due to our inevitable mistakes we were forced to leave the Garden of Eden and venture out into the world as it had become: a world more distant from G-d.

And ever since that time we are attempting to perfect this world and rectify our mistakes to recapture the world as it could be: the world of the Garden of Eden.

But if Yom Kippur remains just one special day of the year, when we let go of the world and come close to Hashem, then we have missed the point. The real challenge of the Sukkah is whether we can bring a little bit of Yom Kippur with us back into the world.

We spend a week in the Sukkah to remind us that all we own and all the things we think we have are really an illusion; reality is the world of the Garden of Eden; the world of ethics and love, of closeness to Hashem and Torah.

If two Jews can disconnect from the nightmare illusion all around them, even in Auschwitz, then perhaps we can all tap into a small fraction of that strength to do the same in our every day as well.

Rav Binny Freedman, Rosh Yeshivat Orayta in Jerusalem’s Old City is a Company Commander in the IDF reserves, and lives in Efrat with his wife Doreet and their four children.

His weekly Internet ‘Parsha Bytes’ can be found at www.orayta.org

n Sukkot, we shop for a produce item that most of us have no intent in eating. I am always amused by the parallels between those that want an etrog that is mehadrin min mehadrin and a senior at the grocery store trying to find the best cantaloupe.

There is no fruit on earth that gives of such a powerfully intoxicating aroma, but is essentially inedible. Raw, etrog is so sour and bitter that even as a substitute for lemons it doesn’t reTHE KOSHER ally work. Not that it’s CRITIC stopped anyone from trying. There are plethoras of products that are made from etrogim and I am pretty sure I have tried them all. From the overly tart jams that require far too much sugar to make the etrog palatable to the sickly sweet candied etrog.

I have even used aroma-lacking etrog soap from “gourmet” soap Zechariah Mehler manufacturer Sabon. All of these methods of utilizing etrogs after they have fulfilled their halachic duties have left me wanting.

It wasn’t until a few years ago when I was traveling in Italy that I came up with an idea for how to solve the etrog problem. While in southern Italy I was introduced to a popular liquor made from lemons aptly called Limoncello.

Having had firsthand experience with how well alcohol is able to extract flavor and aroma I decided to try and adapt a recipe for Limonchello

to work with etrogim. Step one was waiting for Succot to be over. Once it was I went around my shul and collected all of the unwanted etrogs there were to be had. All told I found myself with about fifty. This was far more then I needed but it did make my house smell amazing for several days. I then went out and bought two bottles of high end vodka.

Each bottle was 750 milliliters apiece. I took twenty of the larger etrogim and I used a vegetable peeler to remove long strips of the peel from the etrogim. Once I had done this to all twenty etrogim I placed the peel strips into a very large plastic container and poured both bottles of vodka over them. I sealed the container tightly and let it steep for two weeks. Once the two weeks were over I took 5 (yes five) cups of sugar and added it to a large pot with 7 cups of water.

I put this on the stove at medium heat, stirring gently, until the mixture had become simple syrup. Once the mixture cooled I added it to my etrog vodka, recovered and allowed it to sit for an additional four days. After those four days I strained out the peel and was left with a syrupy yellow liquid that smelled every bit as good as a fresh etrog. I transferred my Etorgcello into individual bottles and put it in the refrigerator to chill. The flavor of the etrogcello is sweet but very bright and really manages to capture the aroma and convert it into a flavor. This recipe goes wonderfully with deserts or even over some vanilla ice cream. So as you go to pick out the perfect etrog remember you’re going to want one that can pull double duty this year.

Zechariah Mehler is a widely published food writer and expert in social marketing. Follow him on Twitter @thekoshercritic

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THE JEWISH STAR October 14, 2011 • 16 TISHRI, 5772

Ideal reuse for your Etrog

Opinion

Unified by the Sukkah themselves. When we build our sukkah, we leave our permanent homes to these temporary dwellings to demonstrate our faith in G-d, on the one hand, that we are confident that our temporary home will sustain us.

On the other hand, we are able to perceive a newfound appreciation (if we take notice) for the G-d-given gifts we enjoy regularly, such as a roof over our heads, air-conditioning and heating, and home amenities that make our lives easier (though no longer less complicated) than things were even one hundred years ago.

In Rabbi Eliezer’s interpretation, the sukkah as a reflection of the clouds of glory carries much depth to it. When we sit in the sukkah, we are reminded not only of the physical G-d-given gifts we enjoy. We can contemplate the Divine hand that watches over us.

This idea is particularly poignant after Yom Kippur, after we all proclaimed that G-d determines who will have a peaceful or turbulent year, who will become poor and who will become wealthy, who will be denigrated and who will be elevated. The good times and the bad times are brought upon us by G-d. Our choices in the past and behavior in the present (and future perfect – for grammarians) contribute to what future outcomes will come about.

All this being said, I think the point added by the Midrash (Sifra 12) to the conversation of Rabbi Akiva and Rabbi Eliezer, is the one we need to bear in mind. And, as obvious as it seems, it likely carries the greatest depth of any reason for why we build the sukkah, and what we are commemorating in using the sukkah.

After recording both opinions, the Midrash says “We learn that even the sukkah is a reminder of the exodus from Egypt.”

It is obvious simply because our liturgy includes the phrase “zecher liyitziat mitzrayim,” a reminder of the exodus, after each reference to the holiday in the holiday prayers.

The significance of the exodus cannot be overstated. It needs to be etched in our heads so we can understand what it means for a group of slaves with a common ancestor to leave Egypt in order to become a nation, under G-d.

The Mechilta of Rabbi Shimon Bar Yochai describes the image of the sukkah of clouds as a parable. The people left Egypt and entered the clouds right away, to rest in the area called Ramses, much as a groom might bring a palace to the door of his bride, so when she leaves her old home, she enters his domain right away.

Leaving Egypt to enter G-d’s immediate protection symbolized the creation of a Holy

nation. Just like Yom Kippur turns people of all walks of life, with different life experiences, into people with a shared experience who share the same clean slate, the Divine protection gave the people a new collective lease on life and lease on G-d as the took upon the selves the monikor of a “kingdom of priests and a holy nation.” (Shmot 19:6) Whether we’re enjoying the sights of sukkahs around town, or basking in the feeling of collectiveness that we enjoy as the bride who just left her old home to enter her new home, we can always look to the symbol of the Exodus from Egypt for inspiration. For our purposes, imitating actual sukkahs or divine clouds can carry the same significance.

As we’re reminded of the Exodus, may we merit to recognize and experience the unity that is embodied in the image of entering G-d’s palace as one nation, under G-d, indivisible by petty grievances and unnecessary altercations.

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I

n the context of a discussion about what materials could be used for building a sukkah, the Gemara Sukkah (11b) raises a debate between Rabbi Eliezer and Rabbi Akiva regarding of what material the original sukkah G-d described in Vayikra 23:43 was made.

The verse says “[You will sit in the sukkah because] I had the Israelites live in huts (sukkahs) when I brought them out of Egypt.”

Rabbi Akiva says the sukkahs in question were actual booths.

Rabbi Eliezer says the sukkah was not a physical structure – the protection of the sukkah was actually G-d’s clouds of glory. [The Mechilta of Rabbi Yishmael (Bo 14) switches around who said what.]

These opinions lend themselves to different Rabbi Avi Billet levels of understanding.

On a simple level, the debate is over whether the physical sukkah we are meant to build reflects a literal or metaphysical sukkah that protected the Israelites in their journey.

The sukkah of today mirrors the sukkah of yesteryear.

On a deeper level, the discussion revolves around the role of G-d in our lives. According to Rabbi Akiva, G-d provided the means for the people to be self-sufficient, giving them the temporary dwellings that they managed

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October 14, 2011 • 16 TISHRI, 5772 THE JEWISH STAR

6

7

Continued from page 1 sukkah is more about the building material, which he receives at no cost, by collecting Coca Cola plastic crates from local beverage distributors, constructing hem into his sukkah wall. “It’s like a huge Lego project, it takes longer than building a standard sukkah, but I’ve never had to pay for it,” Stein said. A popular stop on the local sukkahhopping route, the Coke box sukkah has expanded over the past 15 years. “It fits up to 40 people this year,” Stein said.

A short distance away, Esti Rezorsky’s sukkah testifies to her family’s history, setting it apart from her neighbors. “The walls are made from Persian carpets and it fits up to 60 people,” Rezorsky said. A grandchild of Persian Jewish immigrants, Rezorsky recalls their emphasis on dwelling inside the tent.

“The sukkah has a living room and a dining room to enjoy the evening,” Rezorsky said.

The Strauss family of West Hempstead remembers their Sukkot in Jerusalem.

The schach is a woven mat that slows the raindrops as they pour in, reducing moisture, while keeping in line with the mitzvah of exposure to the sky.

In Belle Harbor, home school parent Joyce Semel, a mother of three, recalled her eureka moment that led to a trampoline sukkah.

“My two boys were in shul, and I was alone, jumping and laying down on the trampoline,” Semel said. “My home is a magnet for neighborhood kids and I thought of the Naomi Shemer song about a girl who built a sukkah.”

Teaming up with her neighbors Mike Alacha, a Syrian-born engineer; and Robert Hyman, who grows bamboo stalks in his yard, the Semels topped the trampoline’s wall with stems and foliage. “We will be jumping for joy on this zman simchateinu,” Semel said.

Although the family has a conventional sukkah on their porch for the main meals, the backyard sukkah will be used for meals that are traditionally eaten on the floor, including Japanese and a Bedouin theme.

Recalling the first sukkah that were used in the Exodus, Woodmere resident Harold Klein described his sukkah as a story of his own path towards observance. His first sukkah was erected two decades ago when Klein attended a Conservative congregation in Oyster Bay. “We started a sukkah patrol of 10 families, buying the wood at Home Depot, and most of us that group became frum. I kept the design and made it bigger.” Hanging from the schach were cornstalks with ears of corn, illuminated by holiday lights and Middle Eastern design lanterns. “Creativity is the greatest form of imitating G-d and it’s a reminder of my journey,” Klein said. “The sukkah is about what you put into it. It is so much sweeter when you’re the builder.”

Above photo by David Eben, below by Sergey Kadinsky

Stony Brook’s David Eben has a pentagon-shaped sukkah for up to 30 people.

Harold Klein’s sukkah hangs corn while Abe Zelmanowitz flies his family’s album photos and artworks for the week-long holiday.

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THE JEWISH STAR October 14, 2011 • 16 TISHRI, 5772

Creative on Sukkot

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10

Succot 5772

Hebrew only please!

Understanding the Mitzvah of Dwelling in the Succah

A Jewish newspaper should have a Hebrew column. So here it is.

We will try to maintain a level of vocabulary so that it will be easy enough for students to read and interesting enough for those more fluent to enjoy.

Sukkot in 1973

By Rabbi Noam Himelstein

By Rabbi David Etengoff Dedicated to the sacred memory of my sister-in-law, Ruchama Rivka Sondra, and the refuah shlaimah of Yosef Shmuel ben Miriam.

On the surface, the mitzvah of dwelling in the succah appears to be quite straightforward. The Rambam formulates the mitzvah in the following fashion: What is the mitzvah of dwelling in the succah? One should eat and drink and dwell in the succah for the entire seven-day period both at night and during the day in exactly the same manner that he dwells in his house during the other days of the year. Throughout the entire seven-day period a person should treat his house as a temporary dwelling and his succah as his permanent dwelling. As it says in the verse: You shall dwell in succot for seven days [Vayikra 23:42]. (Mishneh Torah, Sefer Zemanim, Hilchot Succah 6:5) (This and all translations my own) The Rambam’s emphasis is clearly upon the maaseh hamitzvah, the actual manner in which the commandment is to be performed. Moreover, his presentation is, in reality, an excellent synopsis of material that has already been clearly presented in earlier Talmudic sources, and does not contain any chidush (unique idea).

In contrast, Rav Yaakov ben Asher (12701340), known as the “Tur” after the name of his monumental work, spends a good deal of time in his introduction to Hilchot Succah presenting and analyzing the rationale behind this mitzvah: “You shall dwell in succot for seven days… in order that you should know throughout the generations that I caused the Jewish people to dwell in succot when I led them out …[from Egypt]” [Vayikra 23:42]. The Torah makes the mitzvah of succah dependent upon the Exodus from Egypt. So, too, in the case of many other mitzvot. This is so since this is a matter that we saw with our eyes and heard with our ears and no one is able to deny it. It teaches us about the truth of the existence of the Creator, may He be exalted, and that He created everything according to His will. It also teaches us that He has the power, the dominion, and the ability, both in the upper and lower worlds to do with them as He so desires…

Rabbeinu Yaakov uses this introduction as a podium for presenting the true meaning and significance behind the oft-quoted phrase “zacher l’yitziat mitzraim” (“a reminder of the Exodus from Egypt”) that is found in every single Kiddush that we recite and, quite often, along side many of the mitzvot in the Torah.

Rabbi Yoel Sirkes (1551-1640), known as the “Bach” after the name of his commentary on the Tur, plumbs the depths of Rabbeinu Yaakov’s analysis. In doing so, he reveals the hidden levels of meaning that are fundamental to the mitzvah of dwelling in the succah.

He notes that the Tur’s true point in explaining Vayikra 23:42, is the concept that: “The proper intention (kavanah) that one should

The Jewish Star file photo

Retelling the Exodus through the mitzvah of a temporary dwelling. have in performing the mitzvah of succah is that of remembering the Departure from Egypt.” The Bach repeats this interpretation of the Tur’s analysis by noting: “The purpose of the mitzvah of succah is to remember the Departure from Egypt. This is accomplished through one’s dwelling in a succah wherein the shade is greater than the sun. This, in turn, is a reminder of the Clouds of Glory that protected them [the Jewish people]… ”Almost as an aside, he gives us a glimpse of the highest form of fulfilling this commandment. Although he states that: “… the true understanding of the verse does not state that the proper intention underlying the mitzvah of succah is ‘in order that you should know throughout the generations that I caused the Jewish people to dwell in succot,’” he adds: “… this portion of the verse will enable one to fulfill the mitzvah in its most proper fashion (k’tikunah).”

In other words, for the Bach, if one wants to fulfill the mitzvah of dwelling in the succah in the most complete manner, he must focus upon two aspects of the mitzvah: its inextricable connection to the Exodus and a clear and present knowledge that Hashem, in His great and endless beneficence, caused us to dwell in succot when He mercifully took us out of Egypt.

May it be Hashem’s will that when He sees us dwelling in our succot this chag (holiday), He will fulfill the beautiful words of our Friday night tefilot (prayers): “And spread over us the succah of Your peace. Blessed are You Hashem, Who spreads the succah of peace upon us and upon all His people Israel and upon Jerusalem.” May this Succot herald the coming of Mashiach Tzidkeinu (the one and only Messiah), the rebuilding of the Beit HaMikdash, and true and everlasting peace for the Jewish people and all mankind.

V’chane yihi ratzon.

Chag Sameach!

Past drashot may be found at my website: http://reparashathashavuah.weebly.com/ The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added contact me via email at rdbe718@gmail.com.

Rabbi Noam Himelstein studied in Yeshivat Har Etzion and served in the Tanks Corps of the IDF. He has taught in yeshiva high schools, post-high school women’s seminaries, and headed the Torah MiTzion Kollel in Melbourne, Australia. He currently teaches at Yeshivat Orayta in Jerusalem, and lives with his wife and six children in Neve Daniel, Gush Etzion.

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11 THE JEWISH STAR October 14, 2011 • 16 TISHRI, 5772

The Kosher Bookworm

In the beginning: The latest commentaries on Genesis

T

he adage that all beginnings are difficult applies equally to all human endeavors.

In the world of Bible commentaries on the Book of Genesis, Bereshis, such beginnings are both literal as well as metaphoric.

High quality peshat and derash are not easy to fine. This week’s review will hopefully prove that this year’s newly published works are the exception.

This week’s review will briefly touch upon several newly minted commentaries on Genesis , one an anthology of multiple authorship, and the others each of singular authorship representing, some of the finest thinking in the world of biblical scholarship today.

It will not be the purpose of this essay to evaluate in detail the content of these works, rather it will be my purpose to share with you my impressions based upon my familAlan Jay Gerber iarity with the previous works of these authors.

In many instances much of their prior works are reflected herein.

“Torah MiEtzion: New Readings in Tanach –Bereshis” [Maggid Books / Yeshivat Har Etzion 2011] is a multi-author anthology by current and previous members of the faculty of Yeshivat Har Etzion in the Gush. This work consists of four essays for each parsha in Genesis spanning the full gamut of the

historical range covered by each respective biblical narrative found within each parsha.

This sophisticated work represents the development of a very special interpretive method of commentary that reflects a rigorous interpretive mode that is both analytical as well as creative in both its presentation and freshness in approach.

Among some of the authors whose work is to be found within the pages of this work are: Rabbi Aharon Lichtenstein, senior Rosh Yeshiva at Har Etzion; and Rabbi Menachem Leibtag, founder of the Tanach Study Center on the internet. He teaches Bible studies at Midreshet Lindenbaum, Yeshivat Sha’alvim, and Har Etzion. He is also a frequent visitor and guest lecturer in the United States, especially here in the Five Towns.

Also featured in this volume is an essay

by Rabbi Mordechai Breuer, zt”l, who taught at Har Etzion for over thirty years. He was the originator of the method of biblical interpretation known as “Shitat Habechinot”. Two works of his on Genesis appeared after his passing. His commentary, in English translation, contained within this work reflects but a sampling of the greatness of his scholarship.

According to the editor of this anthology Rabbi Ezra Bick, the majority of the essays in this book were originally published in the parsha series of the Virtual Beit Midrash at : www.vbm-torah.org perhaps the largest and most informed website of Torah learning on line today.

This work is the first volume of what is planned as a five volume series on the Chumash.

Another newly published commentary on

Genesis is, “Jerusalem Stone: Insights into to the Weekly Parsha From The Old City of Jerusalem” by Rabbi Avigdor Nebenzahl, hl, who serves as Rav of the Old City of Jeerusalem and is the senior Rosh Yeshiva va of Netiv Aryeh. He learned b’chavrusa sa for many years with HaRav Shlomo Zallman Auerbach, zt’’l, and studied at both h Ponovezh and Mir Yerushalayim.

According to book editor, Nechemiah h Klein, this work was the result of a proj-ect that began over thirteen years ago..

The Rav would give his weekly shiur in n Hebrew which was then translated into o English and sent on line to the yeshiva a email list, world-wide.

The shiurim in this volume contained herein reflect a representation of Rabbi Nebenzahl’s scholarship and erudite manner of interpretation of the Chumash sh text.

Hopefully, this work will be followed by others aimed at completing the Chumash.

Lastly, I am delighted to note the publication by the Orthodox Union of ,”Echoes of Eden” [Gefen Publishing House, 2011] based upon the Me’orei Ha’aish Chumash commentary by Rabbi Ari Kahn, director of foreign student programs and senior lecturer in Jewish studies at Bar Ilan University. Rabbi Kahn also lectures at Matan, and Aish HaTorah where many of the essays in this work were first presented.

According to Rabbi Menachem Genack, general editor of the OU Press, Rabbi Kahn’s work reflects the culling of material and ideas from a wide range of sources, and interpretations many seldom cited in the more

conventional studies in Chumash.

The content of each of the parsha essays

by Rabbi Kahn represent a breezy, readerfriendly style of writing, while at the same time, especially through his extensive stellar footnoting, maintains a serious and most scholarly tone of learning.

This year, as with last year, Shabbos Bereshis is also Isru Chag, the day after Simchas Torah. Unlike other years, it is not a stand alone day with its distinct identity.

Thus, I chose to present to you this brief series of reviews at this time, before Succos, to thus enable you to get a heads up on some of the finest Torah learning for the long winter months to come.

Chag Same’ach and keep safe.

Hofstra University Department of Drama and Dance Friday, October 21 and 28, at 8 p.m.

presents

Saturday, October 22 and 29, at 8 p.m.

Sunday, October 23 and 30, at 2 p.m.

John Cranford Adams Playhouse South Campus For tickets and information, contact the Playhouse Box Office at 516-463-6644 Monday through Friday 11 a.m.-3:45 p.m.

Book, Music and Lyrics by Jonathan Larson Special performance by

ANTHONY RAPP Original star of Rent, off-Broadway, on Broadway and the film Tickets are $25; concert ticket holders receive one free ticket to Hofstra’s production of Rent

506104

Saturday, October 29, at 4 p.m.

Ask Aviva

ON THE

Calendar

Seeks woman with mid-range values Dear Aviva,

Submit your shul or organization’s events or shiurim to jscalendar@thejewishstar.com.

Deadline is Wednesday of the week prior to publication.

Sukkah hop for kids CONGREGATION SHAARAY TEFILA, located at 25 Central Avenue in Lawrence, is holding a sukkah hop for children in 6th grade and under. The group will meet at the synagogue. The event begins at 4:30 p.m. For hosting and information, contact Rabbi Avrohom Walkin at 347-524-3864.

Oct. 16 Simchat Beit Hashoeva CHABAD OF THE FIVE TOWNS is holding its Simchat Beit Hashoeva celebration at Andrew J. Parise Cedarhurst Park with live music, dancing and Chinese acrobat Xaio Di performing. The event runs from 5:30 p.m. to 8 p.m. For more information, contact 516-295-2478.

Sukkot Carnival CHABAD OF ROSLYN is holding a carnival with a giant slide, obstacle course and aerial acrobat show. The free public event runs from 11 a.m. to 2 p.m. For more information, contact 516-484-3500.

Oct. 16-17 Chol Hamoed show YESHIVA DARCHEI TORAH, located at 257 Beach 17 Street in Far Rockaway, is hosting noted ventriloquist Jonathan Geffner at 6:30 p.m. and the Chicago Acrobat Team at 7:30 p.m. Each event is $10 per person and seating is separate. Tickets are available at the yeshiva office and Judaica Plus of Cedarhurst. For more information, contact 718-868-2300 ext. 393.

Oct. 18 Martin Fletcher speaks FRIEDBERG JCC, located at 15 Neil Court in Oceanside, is hosting longtime NBC Middle East

Oct. 19 Succos Extravaganza UNCLE MOISHY and New York Boys Choir are holding a Chol Hamoed concert at Torah Academy for Girls, located at 444 Beach 6 Street in Far Rockaway. The event includes rides and a clown performance. Thickets cost $15, $18, and $25.

Showtimes are at 12:30 p.m. and 2:30 p.m. For more information, contact 718-376-9395.

Ongoing Bat Mitzvah classes DRISHA INSTITUTE FOR JEWISH EDUCATION is now offering a Bat Mitzvah program at Congregation Beth Sholom, located at 390 Broadway in Lawrence. Titled “Our Mothers, Ourselves,” this five-week class for mothers and daughters ages 11-13 will explore different personalities of women in the Tanakh from both pshat and drash perspectives. The class will also discuss the significance of becoming a Bat Mitzvah and how it relates to these prominent women. The classes will take place on Sundays at 10:30 a.m. starting on Nov. 13. For more information, contact inquiry@drisha.org

Thursday night learning KEHILLAS BAIS YEHUDAH TZVI, located at 391 Oakland Avenue in Cedarhurst has a Thursday night learning program with video lectures by noted lecturers Rabbi Eli Mansour at 9 p.m. and Rabbi Yissocher Frand at 10:30 p.m. Hot chulent will be served, concluding with maariv services at 11:15 p.m. For more information, call 516-374-9293.

I have been divorced for 5 years and am serious about getting remarried. I don’t have any kids, I present myself well and have a decent job that I’m happy with.

I know that it is much easier for me to find dates since I am a guy, but I am having trouble finding the type of woman that would fit my haskafa. I used to be more halacha-oriented when I was dating the first time around, but since the divorce I have slowly reevaluated my values and practices. I stopped davening during the week, but I go every to Shul every Shabbos morning. I don’t wear tefillin, haven’t opened up a sefer to learn in years and don’t intend to.

But the people I get set up with are at either extreme. The women are either very frum or not even Orthodox. How can I describe what I am looking for? Where can I find people like me?

-Modern Man

Dear Modern Man, I remember learning that there are only two types of Jews: the ones going up and the ones going down. Now that you’ve made some changes longitudinally, figure out where your latitudinal position is. Meaning, are you a modern man who is very into his weekly conversation with G-d, or do you feel like your Shabbos shul visits may also fall by the wayside in a few months?

Divorce is a major transitional period that is not so settling. Once the dust settled from your divorce and you moved more to the left, did you continue to cross the lines that you never would have before? Or did the dust settle to find you in a steady spot to the left of your former self?

It’s totally normal to revamp things a bit after a marriage dissolves. But I do get very nervous when I see a divorcee going a little too crazy shedding his skin. It would point to some underlying issues that should have been and should be addressed.

So, to answer your initial question, I don’t think you need to figure out exactly what type of lady you need. Instead, if somebody asks you about yourself, you can say, “I’m modern—I go to shul once a week, and I don’t learn. I want to date someone who is ok with that.” And then add: “And I would not be ok with somebody who davens way more than I do while buttoning up her top button to get dressed to go to her first of five shiurim for the day. At the same time, I am not looking for someone who orders a salad in a non-kosher restaurant while on a working lunch with colleagues.”

The extra layer is to match up with someone who is in your latitudinal hemisphere and facing the same direction. If you are traveling farther and farther from yiddishkeit, it would not be wise to end up with someone who happens to be in the same spot you are while on her way to becoming yeshivish.

Now, just as an aside, I do see a pattern of the more modern guy marrying a slightly less modern woman and then, less than nine months later seeing something protruding out around the abdominal area. Yes, it happens: the very modern man suddenly ends up wearing tzitzis. This is because, just as a divorce can reset a person’s values, a marriage can shift things around as well. So the reason I’m bringing this to your attention is because even though you may know who you are and where you are going, you will likely change a bit once you are a spouse again. Make sure that you have this flexible zone built in when you’re considering whom to date.

And regarding where to find the type of person that you are looking for? That’s easy— find a shul that is congruent with where you are holding. Then there will be swarms of your kind not shuckling around you.

Also, search out for the right singles scene.

If you happen to date someone who fits your haskafa, but perseverates on cats while you are highly allergic to felines, find out if she has friends.

Happy hunting!

-Aviva Aviva Rizel is a Marriage and Family Therapist in private practice that can be reached at 347-292-8482 or AvivaRizel.MFT@gmail. com.

Due to the holiday of Sukkos, the Jewish Star will not publish on October 21st Call 516-569-4000 x 290 to place your ad.

505321

Oct. 15

reporter Martin Fletcher, who will be speaking on his novel The List, a blend of personal family history and research about an Austrian Jewish family living in London during the holocaust.

Fletcher’s previous book is Walking Israel, bout his walk along Israel’s Mediterranean coastline.

The event begins at 7:30 p.m. and costs $8 per person. For more information, contact 516-6344151.

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October 14, 2011 • 16 TISHRI, 5772 THE JEWISH STAR

12

Kopel challenged by Moser in 7th L.D.

By JEFF BESSEN jbessen@liherald.com

Howard Kopel is running for his second term as county legislator of the 7th Legislative District, which covers Cedarhurst, Inwood, Hewlett, Lawrence and Woodmere, South Valley Stream, Oceanside, Island Park and portions of East Rockaway and Bay Park. The Lawrence resident was elected in 2009 after defeating incumbent Jeff Toback.

He is being challenged by Adam Moser, a Democrat from Hewlett. Moser is a former district court judge, who has a Rockville Centre legal practice.

Herald: Why do you think the transfer of sewage from the Five Towns to the Bay Park Treatment Plant is a good idea?

Kopel: Actually, this my predecessor’s idea, and was passed before I came to office. At this time the Bay Park treatment plant is not in any shape to accept additional unprocessed sewage from other areas. Over a decade of neglect, dismissal, and outright contempt for the people of East Rockaway and Bay Park left a critically important facility in serous disrepair.

Since coming into office, I have worked to renovate the Bay Park Treatment Plant into the stat-of-the-art treatment facility Nassau County needs.

At the same time, we must provide residents of Bay Park the security of knowing that living near a treatment plant doesn’t have to mean putting up with a dirty, smelly treatment plant.

Moser: I am very troubled by the persistent problems of the Bay Park Sewage Treatment Plant. Having gone door to door in the area, I smelled the problem firsthand. The only solution to this problem is to build an ocean pipeline and stop dumping in Reynolds Channel.

Currently, the Lawrence station is dumping into Reynolds Channel as well. Once we have fixed the Bay Park facility with an ocean pipeline, if transferring the Five Towns sewage there to stop all flow into Reynolds Channel makes sense. We need to get all sewage dumping away from our beaches and communities.

Herald: What will you do to improve depressed communities such as Inwood?

Herald: Homeless families and registered sex offenders both live in the Long Beach Motor Inn. How would you address this problem?

Kopel: Inwood is an admirably communityminded area. Inwood is no different than many of our communities. Taxes are too high, and are driving people and businesses away. I am in constant contact with various Inwood civic organizations, to be sure I hear and understand their needs. I am committed to use whatever resources are available to me to help businesses and people improve a vibrant and important community.

Kopel: Contrary to what some people assume, this facility is not in my legislative district. Of course, that doesn’t mean that it is of no concern to me. It is still close by and, therefore, of concern to the residents of the 7th L.D. I work closely with County Legislator Denise Ford (R-Long Beach), whose district includes the facility, as well as 4th Precinct Inspector Christopher Cleary, to ensure that public safety concerns are met.

Certainly, even if the Department of Social Services feels that this is an appropriate place to house people, no one has the right to cause problems. If the good people of Nassau County are helping people (or even if not) we have the right to expect good and respectful behavior, and an obligation to enforce that expectation.

Moser: Inwood needs to have revitalized affordable housing. I have been a strong proponent of the Neighborhood Stabilization Program, which has been an amazing model of how Nassau County can leverage state and federal funds to build a stronger county. By buying foreclosed properties and by working with local nonprofits to rehabilitate them into moderately priced housing we are able to create a welcoming environment for new residents and protect the value of the houses of our current residents.

Moser: What is happening at the Long Beach Motor Inn is very disconcerting as it is also very close to local parks and schools. First, Nassau County must be more mindful of where it is placing people that it is required to provide housing for. Second, the situation shows that our current laws regarding the proximity to schools where sex offenders can reside is far too low.

While the Motor Inn is outside the legal boundary it is well within walking distance of Lincoln Orens Middle School. In order for our county to grow we must make our families feel safe. This issue highlights why I find it all the more troubling that we are proposing gutting our police protection.

We must insure that probation officers have up to date information on the locations of released sex offenders, especially those whose victims have been children. We can work with the police and court system to streamline our monitoring system.

Howard Kopel Republican, incumbent Age: 60 Lives in: Lawrence Education: Bachelor’s in political science from Brooklyn College; law degree from Brooklyn Law School.

Career: Attorney/businessman, owns and operates Sutton Alliance, a national title insurance and settlement service in Valley Stream.

Family: Wife, Esther; four children and eight grandchildren.

Adam Moser Democrat, challenger Age: 47 Lives in: Hewlett Education: Bachelor’s in international business from the University of Bridgeport; law degree from Brooklyn Law School.

Career: Attorney, District court judge, judicial hearing officer for Queens County Supreme Court and Nassau County Traffic Parking Violations Agency.

Family: Wife, Laurie, and three children.

Herald: What other issues do you think are important to your constituents?

Kopel: Taxes are the preeminent issue. People are fed up and will simply not tolerate additional taxes. They laugh when they hear our leaders in certain quarters propose “raising revenue” as the solution, because it is well understood that “revenue” is just code for new taxes. I have kept my pledge to not support new taxes, and have even eliminated tax increases already passed by the previous Democratic county executive and legislature.

When I took office, the area’s infrastructure was in terrible disrepair, and there was a culture of neglect. Our phones ring off the hook because people know that when they call me they will get a response and see action. Two examples of change are the $80 million investment this year into improving the Bay Park swage facility, and rebuilding the Branch Boulevard sidewalks.

My office spends a great deal of time resolving safety issues concerning replacing missing street signs, repainting faded road markings, etc. These sound simple, but I can’t tell you how many times I’m told that call after call failed to get the needed response.

Communication. I put a great deal of effort into staying in touch with constituents through frequent newsletters and other notices about matters of concern. My predecessor and the other Democratic legislators did not communicate with constituents except right before elections. I believe that my constituents know that they can contact me and get action on their issues.

Moser: I think the residents of Nassau County are outraged at Mr. Kopel and his Republican colleagues voting huge pay raises for their party bosses. I think it is appalling that the Republican-led legislature could find money in the budget to vote itself pay raises, tried to ram a tax increase down voters throats to fund a billionaire’s pet project and is seriously considering a budget that will gut our police force and put our citizens in danger.

We should be making Nassau County a safer place, which will attract new businesses and residents. This budget will make it harder to build a financially strong county by making Nassau a less hospitable place to live and work.

13 THE JEWISH STAR October 14, 2011 • 16 TISHRI, 5772

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As editor, you will seek out story ideas, write and assign pieces, edit others' work, and oversee the website and the weekly layout and production of the paper. You should be familiar with the Five Towns and Brooklyn Orthodox communities, and have an understanding of Torah Judaism and issues and currents within the larger Orthodox world. The Star staff is a small and autonomous operation within a larger company.

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October 14, 2011 • 16 TISHRI, 5772 THE JEWISH STAR

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15 THE JEWISH STAR October 14, 2011 • 16 TISHRI, 5772

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