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Noach • Oct. 20, 2017 • 30 Tishrei 5778 • Luach page 25 • Torah columns pages 24–25 • Vol 16, No 39 • TheJewishStar.com

‘Balfour 100’ tour opens at Rambam

It was show-and-tell at the Woodmere firehouse on Sunday. Among Five Towners taking part: Meyer Ginsberg, 11, tires on an authentic firefighter hat, and Ora Mandelbaum, 3, finds plenty of free space in the firefighter gear. Jewish Star / Monica Rzewski

Amit salutes 6 LIers

Five of AMIT’s LI honorees, from left: Mona Stern, Ilene Feldstein, Aviva Hoschander Sulzberger, and Debra and Daniella Haft.

Six distinguished Long Islanders will be honored for their longtime service to AMIT and its 34,000 children at this year’s Greater Long Island Gala, on Tuesday, Oct. 31, 6:30 pm at the Sephardic Temple in Cedarhurst. Regional Honorees include Debra and Daniella Haft, of Cedarhurst, representing Sabra Massada Chapters; Aviva Hoschander Sulzberger, of West Hempstead, from the Shoshana Chapter; Ilene Feldstein of Plainview, the Batya

Chapter; Suri Kufeld of Great Neck, Shalhevet Chapter; and Mona Stern of Long Beach, from the Daroma Chapter. Haft, a member of the Midreshet AMIT class of 2017, will present a dvar Torah. Midreshet AMIT in Jerusalem is a post-high school program that combines a year of intensive Jewish studies and working with foster children. The Long Island Gala is co-chaired by Debby Gage of Merrick; Risë and Harvey Kaufmann of Woodmere;

Reva and David Kirshblum; Faye and Steven Krawitz of West Hempstead; Zipporah and Rabbi Arnold Marans of Cedarhurst; Barbara and Jules Nordlicht or Long Beach; Esther and Donald Press of Long Beach; Betty Atlas and Owen Rumelt of West Hempstead; Sami Schindelheim of Long Beach; Ellen and Joseph Tuchinksy of Great Neck; Barbara and Mark Weinblatt of Great Neck; and Sharon and Joseph Wiesel of West Hempstead.

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Mayim Bialik at PaleyFest 2013 for the TV show “Big Bang Theory.”

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By The Jewish Star The internet exploded over the weekend after Mayim Bialik, in a New York Times op-ed titled “Being a Feminist in Harvey Weinstein’s World,” said — as she’s said before, but at less politically-charged moments — that she dresses and acts in a modest manner. An actress on the long-running CBS sitcom “The Big Bang Theory,” Bialik, 41 and the mother of two sons, frequently speaks positively about Orthodox Judaism

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The commemoration of the centennial of the Balfour Declaration begins on Long Island this Thursday, Oct. 19, when author Edwin Black launches a national “Balfour 100” lecture tour at Rambam Mesivta in Lawrence. The Nov. 2, 1917, letter by British Foreign Secretary Arthur James Balfour to Lord Rothschild, a leader of Britain’s Jewish community, was a “declaration of sympathy with Zionist aspirations,” the first such statement by a major world power. In his talk, Black will explore the historical underpinnings of the declaration, which was issued in the midst of World War I, and Israel’s position in international law. He will explain what the Balfour declaration is and what it is not. The public is invited to the Rambam event, starting at 5:30 pm at 15 Forest Lane. Black’s series continues on Friday in Manhattan before moving to Washington, DC, Maryland, Flordia, and California. Numerous other Balfour-related events are planned for coming weeks in various locations, including a talk at Yeshiva University’s Stern College for Woman by Dr. Daniel Gordis on Monday, Oct. 30. “His Majesty’s Government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object,” Balfour’s letter stated, “it being clearly understood See Balfour on page 18

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and has said that she does her best to maximize her observance. Bialik said in her op-ed that under the influence of her immigrant Jewish parents, she has long made decisions that she considers “self-protecting and wise.” “I have decided that my sexual self is best reserved for private situations with those I am most intimate with,” she wrote. “I dress modestly. I don’t act flirtatiously with men as a policy.” See Bialik on page 18

Israel green lights new construction in Hebron

There is limited housing for Jews in Hebron, which is overwhelmingly Palestinian. The center building is on the site of a planned new apartment complex, as is the military station at right.

JERUSALEM (JTA) — An Israeli planning committee has approved the construction of an apartment complex in a Jewish neighborhood of Hebron, a mostly Palestinian city in Judea that’s been a flashpoint in attacks against Jews, including a massacre of 67 Jews in 1929. The approval oby the Civil Administration’s Subcommittee for Licensing is the first for new Jewish housing in the city since 2002 when 10 units were approved. In Hebron, an estimated 500 Jews live among 40,000 Palestinians. The new housing will be constructed in the Beit Romano neighborhood, one of four Jewish neighborhoods in the city. Hebron’s Palestinian municipality is expected to appeal the decision and claim ownership of the land. Under the Hebron Protocol signed by Prime Minister Netanyahu and PLO Chairman Arafat in January 1997, the city was divided into two sections. H1 includes 80 percent of the city and lies under full Palestinian control. The apartments would be built in H2, which is under Israeli military control. The subcommittee, a Defense Ministry panel that oversees construction activity in the West Bank, is set to approve hundreds more housing units throughout Judea and Samaria during meetings scheduled for Tuesday and Wednesday.

A rendering of the planned apartment complex in Hebron’s Beit Romano neighborhood.

The Jewish Star / Ed Weintrob

Tourists in Hebron’s Cave of Machpelah.

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Joe Uziel of the Israel Antiquities Authority sitting on the steps of the Roman theater structure uncovered in the Western Wall tunnels. Yaniv Berman/Israel Antiquities Authority

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Dig at kotel uncovers ancient Roman theater JERUSALEM (JTA) — An ancient Roman theater was uncovered during excavations of the Western Wall tunnels in Jerusalem, the Israel Antiquities Authority said in a statement Monday. The discovery of the 200-seat theater structure from the Roman period confirms historical writings that describe a theater near the Temple Mount. Excavations also uncovered eight stone courses, or layers of cut stone, the antiquities authority said. The discoveries followed work to remove a 26-foot layer of earth under Wilson’s Arch, the only intact, visible structure remaining from the Temple Mount compound of the Second Temple period. The arch served as a passageway for visitors entering the Temple Mount compound and the Temple. An aqueduct also passed over the arch.

The excavations were undertaken with the intent to date the arch, according to the antiquities authority. The structures were built following the destruction of the Second Temple in 70 C.E., when Jerusalem became the Roman colony of Aelia Capitolina. “From a research perspective, this is a sensational find,” site excavators Joe Uziel, Tehillah Lieberman and Avi Solomon said in a statement. “The discovery was a real surprise. When we started excavating, our goal was to date Wilson’s Arch. We did not imagine that a window would open for us onto the mystery of Jerusalem’s lost theater.” The findings will be presented to the public at a conference at the Hebrew University in Jerusalem titled “New Studies in the Archaeology of Jerusalem and its Environs.”

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Orthodox women ordination: It’s easier in Israel By Ben Sales, JTA Ever since Rabbi Avi Weiss began training female clergy and appointing them to leadership positions, he’s been mired in controversy. Graduates of his women’s seminary in Riverdale have been banned from serving as clergy or in a position of spiritual authority by the Orthodox Union and the Rabbinical Council of America. Rabbis to Rabbi Weiss’ right frequently question his Orthodox credentials. What if a rabbi in Israel did something similar? After all, Israel has a haredi Orthodox Chief Rabbinate, a growing haredi population and government policies that discriminate against liberal Jewish movements. The backlash would be even worse, right? Wrong. Actually, Israel might be the friendliest environment for Orthodox women seeking something on par with rabbinic ordination. The country has a parallel to Rabbi Weiss’ organization — an educational network that advances Orthodox women headed by a prominent, outspoken liberal Orthodox rabbi — and it’s enjoyed greater acceptance and had less backlash than the efforts by Rabbi Weiss. Rabbi Shlomo Riskin, the charismatic Modern Orthodox rabbi from New York who founded the West Bank settlement of Efrat, has been giving Orthodox women the equivalent of rabbinic training for a decade. His Susi Bradfield Women’s Institute of Halakhic Leadership, founded in 2007, offers women the same curriculum as Orthodox Israeli men studying for rabbinical ordination. After five years of study, the women take the same tests as the men and, Rabbi Riskin told JTA, graduate with the ability to “teach and direct Jewish law, just like a rabbi.” It’s not that different from Rabbi Weiss’ seminary, Yeshivat Maharat, whose four-year curriculum gives women the “necessary skills to be confident and compelling spiritual leaders in the Jewish com-

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Rabbi Shuki Reich, left, seminary head of the Susi Bradfield Women’s Institute of Halakhic Leadership, and Rabbi Shlomo Riskin, chancellor of Ohr Torah Stone, present Rabbanit Shira Zimmerman with her certification as a spiritual leader and arbiter of Jewish law at a ceremony in Jerusalem on Jan. 3. Ohr Torah Stone

munity,” according to its website. “Studying Torah and developing leadership within Torah is part of every human being,” Rabbi Riskin told JTA. “Men and women equally are created in G-d’s image, and one of the miracles of our generation is Torah learning for women.” But while the Orthodox Union and RCA have issued rulings against Maharat graduates, the Bradfield Institute received a vote of confidence from the Modern Orthodox establishment last week: Rabbi Kenneth Brander, a vice president of Yeshiva University, the flagship Modern Orthodox school, will be replacing Riskin next year after he retires. Brander will become president of Ohr Torah Stone, the network of educational institutions that Rabbi Riskin founded and leads. Along with the women’s seminary, the network in-

cludes primary and high schools, academies for young adults and higher education for men. It also offers a program to train women to be advocates in courts of Jewish law. Rabbi Riskin, 77, will remain involved with the organization in an unofficial capacity and remain chief rabbi of Efrat. Graduates of Bradfield are called “morat horaah,” which Rabbi Riskin roughly translates to “Jewish legal leader.” The term is similar to the title given to graduates of Rabbi Weiss’ seminary — “maharat,” an acronym for “Jewish legal, spiritual and Torah leader.” Yeshivat Maharat graduates have gone on to serve in synagogues and schools. Bradfield graduates have likewise served as teachers and spiritual leaders. Rabbis Brander and Riskin both declined to comment directly on Yeshivat Maharat. But

Rabbi Riskin suggested that because Orthodoxy is so dominant in Israeli religious life, there’s more space to subdivide into groups and innovate. While Conservative and Reform Judaism are the largest Jewish denominations in the United States, only a small number of Israelis identify with them. The vast majority of Israeli religious Jews identify with some form of Orthodoxy. Rabbi Riskin has also been less of a publicly controversial figure than Rabbi Weiss. Before founding Maharat, Rabbi Weiss was known as a confrontational activist who would chain himself to public buildings and get arrested for protesting on behalf of causes like Soviet Jewry and keeping a church off the grounds of Auschwitz. While graduates of Maharat eschew the title “rabbi,” Rabbi Weiss ordained his first graduate, Sara Hurwitz, as “rabba.” His men’s seminary, Yeshivat Hovevei Torah, is seen in part as a liberal challenge to Yeshiva University’s rabbinical school. By contrast, Rabbi Riskin has tried to advance his vision of Orthodoxy while avoiding ruffling feathers. The Israeli Chief Rabbinate did threaten to force him out of his chief rabbi position in 2015 before backing down. Rabbi Brander says Rabbi Riskin succeeded in coalescing some Israeli Orthodox leaders around advanced women’s education. Rabbi David Stav, a prominent Israeli Modern Orthodox rabbi who leans liberal, became co-chancellor of Ohr Torah Stone in 2015 and will remain in a leadership role. “What Rabbi Riskin and Ohr Torah Stone have done is create a consensus among a community on the responsibility to educate women on the highest level,” Rabbi Brander said, adding that the consensus has created space for “women to play stronger leadership roles in the Jewish community within the parameters of Jewish law.”

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Romanian actors cleverly save Yiddish theater By Cnaan Liphshiz, JTA BUCHAREST, Romania — When the roof of the ornate Jewish State Theater collapsed during a 2014 snowstorm, after which flooding destroyed its wiring, its director reluctantly knew it was finally time to abandon the century-old building in this capital city. Following years of neglect by authorities, the Bucharest Jewish community had fought for decades to keep the storied theater — where most of the actors and audience members are not Jewish — afloat. The theater was a major cultural institution for Central European Jews prior to the Holocaust. Later, during communism, it was the Romanian Jewish community’s only independent institution. “It was obvious we couldn’t stay,” Mai Morgenstern, a wellknown actress in Romania and the theater’s director since 2012, recalled last month during an interview. So they didn’t. Morgenstern, best known internationally for playing Mary, the mother of Jesus, in Mel Gibson’s “The Passion of the Christ,” and the theater’s 20some employees packed up the surviving sets, costumes and gear. But the theater’s story didn’t end there. Instead, the Yiddish troupe’s members leveraged their forced exile to raise awareness of the need to preserve the four-story building. “We just took the costumes and relocated across the street,” Morgenstern said, gesturing toward an empty lot. For weeks on end in early 2014, the performers put on free shows once or twice a day out in the open, in the freezing cold. The actors’ devotion and talent did not go unnoticed. Despite bone-chilling cold, the shows attracted media and spectators. The increased exposure, Morgenstern said, put pressure on officials to solve the problem of the dilapidated theater, which was founded in the eastern Romanian city of Iasi and moved into the Bucharest building in 1941. For example, the decision to perform outside the ruined theater did not sit well with the mayor’s office, Morgenstern said. “They asked twice if we don’t mind to stop performing,” she recalled. But Morgenstern, 55, persisted, citing her employees’ salaries, which are paid by the state. (Morgenstern earns about $13,000 annually, a figure she revealed earlier this year to protest low wages in Romania’s cultural sector.) “So if we get paid, we need to perform,” she said. “And if the state doesn’t give us a theater, we’ll perform in this field. “It wasn’t like we were protesting or anything,” she added with a smile. Immediately following the collapse, city officials told the

Nicolae Botezatu, sitting, with the rest of the cast of Romania’s JewEdited photo, courtesy Jewish State Theater ish State Theater last year.

media that the building would be repaired. Behind the scenes, however, a blame game was being played: Local officials and a contractor entrusted with preserving the building argued over each other’s responsibility and that of the theater. The sum required for restoring the theater, which was last renovated in 1956, was staggering at nearly $3 million. It made a huge dent in the municipal budget, which is so overstretched that even celebrations of Romania’s national day are canceled occasionally for lack of funds. As city officials debated the problem, Morgenstern’s team leveraged her celebrity status and the media’s interest in the colorful spectacle outside the building to pressure City Hall. “This show is meant to be a warning to public opinion, but also for the authorities,” said a statement announcing the openair production in February 2014 of “Mazl Tov … And Justice For All!” — a musical comedy about the role of humor in Jewish

tradition featuring Yiddish and Romanian songs. “Do not let a theater with a unique tradition and identity disappear from Europe’s cultural landscape because of carelessness.” And disappear it didn’t. Last year, the Jewish State Theater — boasting a shiny new metal roof, reinforced foundations and a new wooden floor — reopened in time to host Romania’s first international Yiddish theater event, with troupes appearing from Canada, the United States, Israel and Germany. Putting on a major production in an empty and frozen field was certainly a challenge, said Marcel Draghici, the theater’s longtime executive producer, who like most of the theater’s employees is not Jewish. “But, in a way,” he said, “it felt like we were connecting to the old history of Jewish theater, which was often performed outside in shtetls, without theater houses.” Though speaking in Yiddish can lead to thespian complications, the language barrier was a boon during the communist dictatorship of Nicolae Ceausescu, who ruled Romania with an iron fist until his overthrow and execution in 1989. “Because we were talking Yiddish on stage, we could say things that weren’t allowed to be said in Romania,” Rudi Rosenfeld, 75, a Jewish actor who has been involved in the theater since the late 1940s, told the New York Times earlier this year. “The audience had headphones on and our colleagues were translating into Romanian, but they would skip the sensitive parts.” The only time that Yiddish was not permitted at the theater was during World War II, when the pro-Nazi regime of Ion Antonescu allowed the institution to remain open, even as preparations were made for the murder of half of Romania’s Jewish population of 800,000. Today, with Romania’s post-Holocaust Jewish population at about 10,000, non-Jews account for the majority of the thousands of people who come to the Jewish State Theater to see its productions — a varied repertoire ranging from classics by Avrom Goldfadn and Sholem Aleichem to irreverent satires by the Israeli cinematographer Hillel Mittelpunkt. And though they don’t speak a word of Yiddish, some of the regulars prefer performances in that language. “I follow the subtitles in Romanian,” said Elena Albu, a 23-yearold university student who comes to the theater at least twice a year. “But I prefer to go to the Yiddish productions because it’s like reconnecting to the rich culture this city and country lost.”

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• Sept. 8, 2017

• 17 Elul 5777

• Five Towns

candles 6:58

By Ed Weintrob The completition of a new Torah scroll for the fledgling Sephardic Congregation of ebrated on Sunday.Hewlett was celAfter the sefer in the Lawrence was completed Mina Aminoff, home of Eric and memory of theirwho dedicated it parents, it was paraded under companied by a canopy and acjubilent well-wishers along Broadway to the Young rael of Lawrence-Cedarhu Isrst, site of speeches and a festive dinner. it was transported Then for Hachnassatt See Torah on page 25 The new kehilla’s rav, Rabbi Refael

pm, Havdalah

Ovadiya, and Rabbi

Blood libel revived in Palestine

Yitzchak Israeli

8:05 • Torah columns

Ribacoff, his sons Avner Shmuel completing the (left) and Moshe sefer Torah. Ed Weintrob / The

Jewish Star

candles THE JEWISH • Five TownsSTAR

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of our Orthodox

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caust was the culmination of thousands of years of hatred targeting the Jews and discrimination — what we now anti-Semitism. call I am ashamed Portugal, is marredthat my own country, was deeply moved by this history, and I by the eloquent mony in the museum testiabout the history of Portuguese Jews, their predicament, and their success hStar.com around the world. The persecution reached its height with the order

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By The Jewish Star Police on Friday according to reports. arrested a Far Rockaway The man they believe 71-year-old rabbi suffered hit-and-run driver is the a severe head injury who severely injured and was sidelined for huda Kelemer Rav Yeseveral months but recently cember as he last Derecrossed turned to work. Hempstead Avenue to A police enter the Young spokeswoman on West Hempstead,Israel of Saturday said the arrest he is the spiritual where Rav was the Yehuda Kelemer result leader. of a 10-month Nassau Police said in a stateinvestigation ment that the 46-year-old suspect clined to provide details, but dewas apprehended Newsday in West Hemp- reported. stead. He was At the time charged with of the ing the scene leav- police of said that Rabbi incident, tampering with an accident and was Kelemer struck by a white He pleaded not physical evidence. pickup Dodge Ram District Court guilty in the First walked truck about 7:30 pm as he Saturday and in Hempstead on not in across the street midblock, was being held a crosswalk. He $20,100 bond was thrown or $10,100 cash on about 35 feet and driver left the bail, scene, police said.

UN chief: Respec legacy, treat Israt Jewish el fairly

By Rafael Medoff, JNS.org United Nations The United Nations Secretary General tónio Guterres has crowned “human rights visited the Museum Anher a defender,” while Jewish People in of the the Qatar-based Tel Aviv Al Jazeera, “This remarkably last Wednesday. a “Palestinian broadcaaster, hails her as rich mosaic Jewish legacy,” supermom.” But he said afterwards. is a mimi’s links to Manal Tais also an important “But it violence ing Jews of “drinking and tweets accusheritage of humanity,part of the collective Palestinian are prompting a showcase of highest summits its some of her backersblood” and its lowest depths.” consider their to reHere are his extended support. remarks: Tamimi, a 45-year-old One cannot escape mother a leader of the many communities, the fact that so Popular Resistanceof four, is where Jews ing Committee and thrived for Organizin the town of centuries, no longerlived near the Palestinian ist because of Nabi Saleh, excountless Authority-controll cution and genocide. waves of persecity of Ramallah. ed Nearly every … the past seven-and-a-half The Holocaust Friday for tragedy and an was an incomparable years, Tamimi and her colleagues incomparable have marched human history. crime in nearby Jewish to the community of The world has demand its expulsion. Halamish to that the Holocaust a duty to remember Halamish is lage where July 34 21, a Palestinian the viltempt to eliminate was a systematic at• Vol 16, No terrorist See Blood libel the Jewish people, together with pages 28–29 revived on page some others.columns 2 • Torah Let us also 7:53 recognize that the HoloUnited 6:46 pm, Havdalah

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By Jeffrey Barken, JNS In their 2009 book, “Start-Up Nation: The Story of Israel’s Economic Miracle,” Dan Senor and Saul Singer first captured Israel’s chutzpahdriven culture of innovation. They identified a winning business model that became the gold standard for fledgling companies in Israel: become what industry professionals call a “unicorn”—a start-up that has achieved a $1 billion valuation—by developing groundbreaking first-generation products during a pilot stage and then selling their intellectual properties to multinational companies capable of scaling production to meet global demand. Recently, though, stunning multi-billion dollar acquisitions have prompted Israelis to rethink what’s possible. Principal among such notable buyouts was computer processor giant Intel’s 2017 record-breaking purchase of the Israeli start-up Mobileye, a high-tech producer of advanced driver-assistance systems, for $15.3 billion. “Sometimes I’m uncomfortable with the term ‘start-up nation,’” Raphael Gross, co-founder of the Israel Aliyah Fund, an online platform that reconsiders what Israel can offer diaspora Jews, told JNS. “People don’t realize that Mobileye was started nearly 20 years ago at Hebrew University. At what point is a venture no longer a start-up but, rather, a full-fledged company?” Gross suggested Israelis are seeking to become a “ramp-up nation,” capable of spawning start-ups that can grow beyond nascent developmental stages and become world leaders in their fields. Accelerators are popping up in cities across Israel to facilitate growth and nurture “ramp-up nation” leaders.

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THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

Start-up to ramp-up: Israel’s innovation tie

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October 20, 2017 â&#x20AC;¢ 30 Tishrei 5778 THE JEWISH STAR

THE JEWISH STAR October 20, 2017 â&#x20AC;¢ 30 Tishrei 5778

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October 20, 2017 • 30 Tishrei 5778 THE JEWISH STAR

The JEWISH STAR

School News

Send news and hi-res photos to Schools@TheJewishStar.com • Deadline Mondays at Noon

In Jewish Houston, Touro delivers its women power It was still dark at 5 am, but eleven students from Touro’s Lander College for Women (LCW)—the Anna Ruth and Mark Hasten School—were bright-eyed as they boarded a plane for Houston days before Sukkos. The students, along with three staff members, travelled to Houston as part of a Touro-sponsored mission to help those affected by Hurricane Harvey. “The trip reflects our values,” stated LCW Dean Marian Stoltz-Loike. “Our students spent two of their vacation days in Houston engaged in chessed, true generosity and kindness, assisting the Jewish community to rebuild after the devastation from Hurricane Harvey. They felt that providing assistance was a privilege and most of the group thanked me for enabling them to help.” Harry Ballan, Dean of Touro Law Center, secured funding for this project, because “I didn’t see any option for us not to help when others are in such need. Touro’s mission is not only the transmission of knowledge, but also, and at least as important, the promotion of justice and service to others, especially those in need. This defines our culture. It’s who we are.” After landing in Texas, the volunteers met with local activist Holly David, the founder of Willow Meadows Community Response Team, to get their assignments. Rebbetzin Rachel Yaghobian, of Congregation Torah Vachesed, introduced them to the Houston Jewish community. “Her message was that at the end of the day, while the damage was extensive, what really mattered the most was that they survived,” recalled LCW student Elisheva Hay. David divided the volunteers into two groups and sent them to Jewish families whose homes suffered damage dur-

Touro women in Houston, from left: Chaviva Mandel, Hannah Levinson, Isabella Miller, Rebecca Ohayon, and Alissa Doctor

ing the hurricane. One group helped a family gut a house that was too water-damaged to be salvaged. The other group helped a family transport furniture to their new apartment. In the afternoon, the second group cleaned a house from debris and bleached the floors to prevent mold. “It was heartbreaking,” said LCW student Zehava Kramer of Cleveland, Ohio. “We spent hours cleaning and bleaching and putting things aside for the insurance company. The homeowner said he’d probably be able to move back in a year-and-a-half and he was one of the lucky ones.” LCW student Sarah Lacks, who grew up in Miami and saw her share of hurricanes, was surprised by the extent of the damage. “I didn’t realize how disastrous it was until we got there,” said Lacks. “You don’t think about how much water can damage something. Some homes had a foot of water and the houses had to be gutted.” On the second day of the trip, students organized and packed donated supplies and then distributed them from a warehouse in northeast Houston. “People didn’t have a chance to pack anything before they had to leave,” explained Lacks. “The warehouses provided everything from socks to canned goods to toiletries and shirts.” After two exhausting days, the students returned to New York. Lacks felt the mission was a Kiddush Hashem. “People saw us in our LCW shirts and they saw us dressed modestly,” Lacks said. “We were proud to show them that we were part of a Jewish institution. It was a great experience.” For Hays, the reason was simple, “We came because we heard they could use extra hands.” Source: Touro College

SKA explores outer and inner self; open house this Sunday By Shira Cohen and Aliza Neuman, SKA ‘19 We, juniors at the Stella K. Abraham High School for Girls, recently had a fascinating experience connecting our learning in both Judaic and general studies while examining our outer and inner selves. SKA’s 11th grade human anatomy and physiology classes created edible cookie cells with our teacher, Dr. Neera Kimmel. Using all the different candies provided, we were able to represent the various organelles in the cell. Together with our limudei kodesh teacher, Mrs. Aviva Dennis, we connected this fun activity to the yomim tovim. Mrs. Dennis presented the following statement to us: “Taking a good hard look at yourself is not the same as taking a selfie.” With these words, we learned to look at our INNER self.

Just as the cell has many INNER parts that help it function, we too have a number of INNER qualities that help us connect with Hashem. Instead of just looking at all of our SELFIES, we should begin to look at our “CELL” FIE. We should look at what is inside each of us and how we can improve, rather than looking at what is on the outside. SKA’s OPEN HOUSE will be held this Sunday, October 22, from 9am till noon. We welcome you to see how SKA bridges our Judaic and general studies in many fields and invite you to meet our dynamic Head of School, Mrs. Helen Spirn, together with SKA’s vibrant administration and faculty members. Learn how SKA can be Nurturing, Inspiring and Empowering through the amazing educational and extracurricular opportunities offered in our school.

Talented HANCsters sign-up for extra-curricular activities

From left, HANCsters Lilah Dublin, Jillian Moldovan, and Noa Gruber.

HANC HS students Aharon Livieim (left) and Matthew Zimmerman.

At HANC High School, students are offered extra-curricular opportunities through a wide array of clubs, committees, and teams. After Rosh Hashana, the Student Life Department hosted its annual Student Activities Fair. Students participated in an elaborate exhibition to learn more about the extra-curricular activities. Faculty advisers and committee chairpersons spoke with students about their respective clubs and showed pictures and videos of some of their accomplishments. New clubs for the 2017–18 school year included the BBQ and Spiritclubs. The excitement and energy at the fair was palpable. Students described it as fun, informative. Each student then signed up on an iPad for the committee of their choice. Thanks to the event’s coordinators — Rabbi Daniel Mezei, director of Student Life; Nomi Bensoussan, and Rav Yitz. Source: HANC

ASSISTANT TEACHERS NEEDED

Send Resume to shira@cahal.org or call 516-295-3666 for information.

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CAHAL has openings for Assistant Teachers AM Limudai Kodesh and PM Secular Studies elementary schools in Far Rockaway and 5-Towns.

technologically savvy children. As the year progresses, webinar topics will include, “ABCs of Advocacy: How to Be Your Child’s Best Advocate” and “It’s All in the Timing: Teaching Time and Task Management,” to name a few. Hidden Sparks, a non-profit that offers professional development opportunities for yeshiva and day school based educators, provides educational opportunities to parents as well as teachers through the HSWOW webinar series. To date, over 80 webinars have been hosted, enjoyed by over 1,800 people, and have been archived and are available for viewing on the Hidden Sparks Website. For Hidden Sparks Executive Director Debbie Niderberg, the drive to provide programming for parents across the country has been a major impetus for HSWOW. “The HSWOW program has enabled us to bring fantastic presenters and important subject matter to parents and teachers in Jewish day schools across North America — from the large urban centers to the small, underserved communities,” she said. “Enhancing the understanding of learning and behavior for teachers and parents is core to our mission of helping children and this webinar format is so easy, accessible, and valuable.” Past webinars for parents and teachers are archived on the Hidden Sparks website HiddenSparks.org and are accessible through a link on the homepage, where parents and teachers can also add themselves to the Hidden Sparks mailing list and find out more about Hidden Sparks programs. For more information, contact Sara Diament, director of school services, at Sara@ HiddenSparks.org. Source: Hidden Sparks

At Midreshet Shalhevet, new friends By Leah Feder, 12th grade One of the first trips that Midreshet Shalhevet High School students went on this year was the annual Big Sister-Little Sister trip, a wonderful program which pairs seniors with incoming freshmen. The seniors show the freshmen around school and gave them advice on how to not only survive but to conquer high school and have an excellent experience. The trip to Long

Island Adventure Park was a huge success. With a packed bus of excited girls, the students went off to a challenging yet fun ropes course. The seniors helped their “sisters” as they climbed, ziplined and swung their way through different ropes courses tens of feet in the air. The girls expressed what a great trip it was and how fun it was so bond with their new friends.

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Are you concerned about the affects of screen time on your children or students? Would you like to build your skills when it comes to advocating for your child? Are you a teacher looking for supportive strategies for your students regarding maintaining focus, staying calm, and managing tasks? Starting on Oct. 24, Dr. Rona Novick, dean of the Azrieli Graduate School of Jewish Education and Administration at Yeshiva University, and co-educational director of Hidden Sparks, will kick off the free Hidden Sparks Without Walls (HSWOW) webinar series for educators and parents with a presentation titled “Technology and Resulting Changes in How Our Children Think and Learn: Implications for Parents and Educators.” In the webinar, Novick will share the latest findings to help parents and educators understand how today’s children think and learn, and will suggest opportunities for creating healthy habits of technology use and for adapting adult teaching and parenting strategies to best fit the changing minds of

THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

Free ‘Hidden Sparks’ webinars for teachers, parents

3 Supreme Court cases Jews are watching closely By Ron Kampeas, JTA WASHINGTON — The Supreme Court is back in session with a full bench of nine justices — four solid liberals, four solid conservatives and one wavering conservative, Anthony Kennedy. The last session was relatively quiet, owing to the absence of a ninth justice following the death in February 2016 of Antonin Scalia, a conservative icon. The new judge, Neil Gorsuch, appears to be comfortably slipping into Scalia’s slot. The return to a conservative majority, with Kennedy an occasional swing vote, worries liberal Jewish groups and heartens right-leaning ones, mostly Orthodox — especially in the case of a baker who refused to sell a wedding cake to a gay couple. Civil liberties groups are also closely watching a case of what they see as gerrymandering by the Republican-led State Legislature in Wisconsin. Here’s a look at some of the cases and where Jewish groups stand. Masterpiece Cakeshop, Ltd. v. Colorado Civil Rights Commission Jack Phillips, a Colorado baker, refused to bake a wedding cake for Charlie Craig and David Mullins in 2012, saying that to do so would violate his religious beliefs. The couple took him to the state’s Civil Rights Commission, which ruled that he could not turn away gay couples. A state court upheld the ruling; now it’s at the Supreme Court. Last month, a prominent ally joined Phillips: the Trump administration. Jewish groups are filing friend-of-the-court briefs on both sides of the case, with an array of Orthodox groups siding with Phillips. The AntiDefamation League and the Reform movement are siding with the couple. The National Jewish Commission on Law and Public Affairs, a group helmed by the fatherdaughter legal team of Nathan and Alyza Lewin that often represents Orthodox groups, is backing the baker. It cites in its amicus brief Talmudic prohibitions on assisting others in carrying out “avodah zarah,” or prohibited acts.

U.S. Supreme Court justices posing for a photo in Washington on June 1.

“The personal duty to avoid meaningful participation in another person’s religiously prohibited behavior is, under Jewish Law, a primary obligation and not merely a form of secondary observance,” the brief says. Agudath Israel of America, which signed on to the Lewins’ brief, filed its own separate friend-ofthe-court briefs in a reflection of the importance of the case for the Orthodox. “For a religious minority community, the Masterpiece case is a big case,” said Nathan Diament, Washington director for the Orthodox Union, which joined another brief. “There’s a way to balance religious liberty and LGBT rights that doesn’t have to end in culture wars.” Oral arguments, the equivalent of tea leaves for Supreme Court watchers, have yet to take place, so it may be too early to speculate on how the court will split. One possible clue: Kennedy wrote the decision in 2015 that codified gay marriage as legal. Gill v. Whitford Supreme Court Justice Ruth Bader Ginsburg says this case, involving redistricting, is among the

Saul Loeb/AFP/Getty Images

most important facing the court this session, and an array of Jewish civil liberties group that signed on to an amicus brief agree. The case addresses redistricting by the Wisconsin State Legislature in 2011 that created a situation in which, the ADL said in a statement to JTA, “Republicans would be able to maintain a 54-seat majority (of the 99 Assembly seats) while only garnering 48 percent of the statewide vote, while Democrats would have to get 54 percent of the vote to capture a majority of the seats.” That poses a threat to American democracy, according to a brief filed on behalf of a number of civil liberties groups, three of them Jewish: the ADL, the American Jewish Committee and the National Council of Jewish Women. “Severe partisan gerrymanders cannot be resolved by the democratic political process, because the very nature of the problem is that severe partisan gerrymanders subvert the democratic political process,” the amicus brief reads. “Without this Court’s intervention and setting of limits on severe partisan gerrymandering, our system will devolve into precisely

what our Founders declared our independence from: government administered by an entrenched ruling class, rather than by the consent of the people.” “It is the blockbuster case that will affect the nature of American democracy for the foreseeable future,” said Stern of the AJC. Court watchers say the four liberal judges will likely remove redistricting powers from the legislature, while the four solid conservatives will uphold the legislature’s right to go about its business without federal interference. Oral arguments took place last week, but Kennedy — the swing vote — did not show his hand. International Refugee Assistance v. Trump This case addresses President Trump’s two executive orders earlier this year placing a temporary ban on entry to refugees and to citizens of six Muslim majority countries. Trump in September added Venezuela and North Korea — non-Muslim majority countries — to the travel ban. That led the court to remove the case from its schedule and ask the litigants to consider whether the case is now moot because the case for religious discrimination appears to have diminished. The government is arguing that the case is indeed no longer relevant. The plaintiffs — including HIAS, the leading immigration advocacy group in the Jewish community — say they still want their case in court, arguing that even if religious discrimination is no longer the issue, the status of refugees remains very much relevant. In an amicus brief filed before the court’s removal of the case, the ADL, the Reform movement and the Jewish Council for Public Affairs, the umbrella body for Jewish public policy groups, made the protection of refugees central to their arguments against the ban, in particular citing the tragic results of European Jews being turned away before the Holocaust “We turned our backs on the St. Louis, a ship with nearly 1,000 Jews fleeing Nazi Germany, condemning hundreds of them to their deaths” the brief says.

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THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

Sale Dates: October 22nd - 27th 2017

October 20, 2017 • 30 Tishrei 5778 THE JEWISH STAR

The JEWISH STAR

Wine & Dine

Say ‘nyet’ to bottled borscht! Make it yourself By Ronnie Fein, The Nosher via JTA I can’t eat borscht that comes from a jar that’s been sitting on a supermarket shelf for who knows how long. So sue me. Tell me I’m a snob. I just can’t. It’s the wrong color, it’s too thin and has these shimmering chopped-looking things on the bottom that I suppose are beets but remind me of pocket lint. But I do love borscht, all kinds. Years ago I was surprised when a friend served me a version that wasn’t at all like the simple beet soup so familiar to Ashkenazi Jewish families. Hers was a thick, marrow bone-based dish laden with vegetables that included lots of cabbage, carrots, parsnips and potatoes, and beets of course. She told me this was the “real thing” and, after doing a little research, I learned that borscht covers a lot of ground and can be vegetarian or made with meat and even poultry. It may or may not be chock full of vegetables, but it’s always a slightly tart or sour soup with beets as the common denominator — whether it’s Ukrainian, Russian, Polish, Jewish or any other type. My friend’s borscht is a hearty dish, fit for cold weather comfort. But now, with the arrival of

Liz West from Boxborough, MA via WikiCommons

spring and warm weather, I want a lighter, beetsonly version — more like the kind sold in the jars, but thicker, richer and more flavorful. I’ve experimented with several recipes and I love this version with orange and mint. There’s enough orange peel and apple to give it that familiar borscht tang, which is balanced by sweet beets. You can make it with or without dairy, and you can serve it hot or cold. You can add half-

and-half cream or coconut milk as an enrichment. Make it more substantial by placing slices of hard cooked egg or boiled potato into each serving, or top the soup with fresh mint, an orange slice or a blob of dairy sour cream or plain, Greek-style yogurt. You can make this soup two to three days ahead. It’s a good family dish and makes a lovely first course. Ingredients (Dairy): 3 large or 4 to 5 medium beets 2 tablespoons olive oil 1 tablespoon butter, margarine, or olive oil 1 medium onion, chopped 1 tart apple, peeled, cored and chopped 2 cloves garlic, chopped 1 teaspoon chopped fresh ginger 2 tablespoons grated fresh orange peel 2 tablespoons chopped fresh mint Salt and freshly ground black pepper to taste 4 cups water 1 cup cream, coconut milk or soy milk, optional Dairy sour cream or unflavored Greek style yogurt, optional

Sliced hard cooked egg or potato, optional Directions: Preheat the oven to 450 F. Scrub the beets, wrap them in aluminum foil and roast for about an hour, or until the beets are tender. When the beets are cool enough to handle, remove the skins. Chop the beets and set them aside. Reserve any natural liquids that have accumulated. Heat the olive oil and butter in a soup pot or large saucepan over medium heat. When the butter has melted and looks foamy, add the onion, apple, garlic and ginger and cook for about 5 minutes, or until the ingredients have softened. Add the beets (plus any accumulated juices), orange peel, mint, salt and pepper and stir. Pour in the water. Bring the soup to a simmer and cook for about 20 minutes. Puree the soup with a hand blender or in a food processor or blender. Return the soup to the pan to heat through. For a creamier, thinner soup, add the cream. Serve garnished, if desired, with sour cream or yogurt for a dairy meal, or cooked egg or potato.

Cuban-style, it’s not your typical New York knish By Jennifer Stempel, The Nosher via JTA When I think of knishes, I think of New York Jewish deli-style discs of creamy potato or savory meat enveloped by a flaky crust. Potato knishes are my favorite because they act as a vehicle for as much good, grainy mustard as I see fit. The last time I enjoyed a potato knish, the dough reminded me of the empanada, a classic Latin dish. Each Latin country has its own version of empanadas, and the variety of fillings are endless. With that in mind, I set out to create a Cuban-inspired knish that pays homage to both the New York Jewish delis of the past and the aromatic flavors from my family’s kitchen. In Cuba, and many other Caribbean countries, green plantains are often used interchangeably with potatoes as the starch component of a meal, so adding them to a knish felt like the natural thing to do. Of course, it is written in the laws of Cuban grandmothers everywhere that all savory dishes must contain at least a hint of garlic, and thus smashed plantains covered in a citrusy garlic mojo sauce seems like the perfect filling to a Cuban-inspired knish. Feel free to dunk these knishes in mustard if you’re more traditional, but keep in mind that even this mustard-loving girl can’t resist the pull of a good Cuban mojo sauce. The special filling inside these savory discs has just a hint of sweetness that makes them a winner for the dinner table.

Ingredients: For the dough: 2-1/2 cups all-purpose flour 1 teaspoon baking powder 1/2 teaspoon table salt 1 large egg 1/2 cup vegetable oil 1 teaspoon white vinegar 1/2 cup water 1 large egg, beaten, for egg wash For the filling: 2 green plantains and 1 semi-ripe plantain, peeled and sliced into 1-inch rounds 1 lemon, juiced 1 cup of mojo sauce (*recipe below) Salt and pepper to taste For the mojo sauce: 1/2 cup vegetable oil 8 cloves of garlic, finely minced 2 small sweet onions, chopped 1 heaping tablespoon of fresh chopped oregano 3/4 cup of fresh squeezed orange juice (about 3 navel oranges) 1/2 cup of fresh squeezed lemon juice (about 3 lemons) 1/2 teaspoon sugar Kosher salt and Freshly ground black pepper to taste

Directions: To make the dough, combine all dry ingredients into a large bowl and stir. In a separate bowl, combine all wet ingredients and whisk to combine. Carefully stir in the wet ingredients to the dry ingredients (you can use a stand mixer for this), and once the dry ingredients are moistened, knead about 1-2 minutes, or until the dough is smooth. Cover and set aside for 1 hour. Meanwhile, make the mojo sauce, which you will need for the filling. In a medium saucepan, heat oil over low to medium heat. Fry the garlic until it becomes slightly golden, stirring constantly (this step

can happen very quickly, so don’t take your eyes off it), and quickly add the onions before the garlic has a chance to burn. Sweat the onions until they are translucent, and add the fresh juices, oregano, sugar, salt and pepper. Stir to combine, and let simmer for 10 minutes. Reserve 1 cup for the filling and the rest as a dipping sauce for knishes. Next, prepare the plantains. In a large pot, cover plantain slices with cold, salted water, add the lemon juice, and bring to a boil. Cook until plantains are fork tender. Drain the plantains, and return to the pot. Using a potato masher, smash the plantains until they make a thick paste. Stir in mojo sauce, and season with salt and pepper to taste. Let sit until it is cool enough to handle. Preheat oven to 375 F. On a floured surface, roll out half of the dough mixture into a large rectangle shape, approximately 9 by 12 inches in dimension (it does not have to be perfect). Spoon half of the plantain mixture along the bottom edge of the dough, forming it into a log. Roll the dough over the filling, jelly roll-style, and pinch the dough to close the seam. Cut off the excess dough on the 2 edges and slice into 12 even pieces. Place on a parchment-lined baking sheet. Gently pull up the sides of the dough and twist to cover the filling. Using the palm of your hand, press down on the knish to form into the shape you want. Brush dough with egg wash, and bake for 25-30 minutes or until golden brown.

Save the etrog! Keep the joy of Sukkot alive! tehilla r. goldberg view from central park

ou know the scene from the movie “Back To The Future” where the lady is holding a can with a rattling coin, calling: “Save the clock tower! Save the clock tower!” Well, I don’t have a rattling can in hand, but I am chanting to you, “Save your etrogim! Save your etrogim!” You can repurpose this special ritual citron fruit into a variety of unique and fragrant treats. There’s the classic glassineclear and sticky etrog jam, to be used as part

of an array of fruity Tu b’Shevat tastings. You can use it as an addition to a quince and citrus compote. Etrogim can be turned into candy, orangettes style, so I guess etrogettes would be more apt. Then there are the spirits — you can prepare a Jewish etrog-infused Limoncello as an aperitif for Shabbat. Or even etrog-scented oils. I’ve known someone who infused rock salt with an etrog and used it for fish, as a substitute for lemon salt. There are many recipes out there for

etrog cakes, too. The most famous way of repurposing the etrog is to use it at the conclusion of Shabbat for besamim or spices at Havdalah, inhaling its lovely and intoxicating fragrance as you transition from Shabbat to the working week. However you choose to use your etrog, especially if you prepare it as an edible and will be using its rind, be sure and clean the etrog thoroughly. Since Sukkot etrogim are grown for their beauty, used as an ornamen-

tal fruit rather than for consumption, they are drenched with pesticides. Then think about the etrog from the time it is grown to how many hands it passes through until it arrives for Sukkot, and the etrog is still so beautiful. That is due to the tremendous amount of chemicals. So you can’t rinse and soak an etrog enough, not only to remove its bitterness, but also and perhaps even primarily to strip it of all those chemicals. We’re talking a couple of weeks or even up to a month of twice weekly soaking, rinsing and re-soaking the etrog. It takes some planning, but it is worth it! or etrog schnapps, it’s a matter of soaking the cleaned peels or just the fruit in 80 proof vodka, sealed in a dark place for about a month until it emanates a

Wine & Dine

Appetizers are the key to self-catered simchas Joni Schockett kosher kitchen

fter catering several events surrounding my daughter’s wedding, from her shower to her rehearsal dinner for 125, I decided I would self-cater parts of any simcha I would be blessed to host. This saved a lot of money and has been a lot of fun. Appetizers are some of the easiest foods to self-cater. Many can be made using store-bought components and others can be made well in advance. Lots of fresh veggies can provide healthy foods for munching and good appetizers keep people busy, calm hunger, and foster congeniality. In addition, a large part of any food budget can come from those passed and stationed appetizers, so making your own can be a big budget helper. Appetizers should be easy to eat and easy to clean up. With so many options, they can satisfy all tastes, from gluten-free- to low-fat, to dairy free, vegan and more. They should be healthfully filling, but not so heavy that your guests completely fill up on them. How many times have we been to events where the passed appetizers are so plentiful and filling that there is no room for the sumptuous dinner that follows? Super Simple Curry Dip (Pareve)

This can easily be doubled. Refrigerate overnight to allow flavors to blend. 1 cup mayonnaise, full, low, or non-fat 3 to 4 tbsp. chili sauce, to taste 1 tbsp. curry powder, to taste 1 tbsp. Worcestershire sauce, to taste 2 garlic cloves, minced, more or less, to taste 1 small onion, finely minced 1 tbsp. white horseradish, to taste OPTIONAL: pinch cayenne pepper Process the onion and garlic in a food processor until finely minced. Add the rest of the ingredients and pulse several times to mix. Transfer to a glass or other non-reactive bowl, cover with

fruity etrog aroma. Discard the etrog. Then you add a generous dose of sugar and a little more vodka. Keep storing it, sealed, for about another month or so, at least. Shake it vigorously. Then, l’chaim! Enjoy! For a compote, along with an equal ratio of apples or pears (whatever autumn fruit you like, really), quince (kvittyn as it is known in Yiddish and chavush in Hebrew), oranges and lemons, add an equal ratio of etrog to sugar syrup made of boiling water and sugar. Cook it low and slow. Voila! You’ve got yourself not only a delicious autumn compote but also a dish that is so aromatic. The Tu b’Shevat etrog jam is prepared similarly, although in most recipes the etrog is the starring fruit alone, with no supporting etrocharacters. And instead of cubing the fruit, you slice the etrog thinly. Also, watch the pot carefully. If the etrog seems to be scorching a bit, unlike with a

plastic wrap and refrigerate overnight. Season with salt and pepper to taste and garnish with chopped green onion, red pepper flakes, minced chives or minced parsley before serving. Makes about 2 cups. Serve with raw vegetables, pita, or pita chips. Addictive Dairy Dip (Dairy)

My kids named this because they say it is addictive. It got them to eat all kinds of raw veggies every day. For a long time, I made this every week and for gatherings of any kind. 1-1/2 cups mayonnaise 1-1/2 cups sour cream 1-1/2 cups plain yogurt 3 tsp. brown deli mustard, to taste 1 small onion, minced 2 to 4 cloves garlic (as many as you like) minced 1 to 3 medium sized shallots, minced 3/4 cup dried parsley flakes pinch sugar salt and pepper to taste 2 scallions, white and green parts, minced Whisk mayonnaise, sour cream and yogurt together. Add the rest of the ingredients except the scallions, and chill, covered, several hours or overnight. Garnish with the scallions before serving. Serve with all kinds of veggies. Makes about 5 cups. Crunchy Yam Rounds (Pareve)

4 to 5 sweet potatoes or yams, long thin one work best, peeled 3 egg whites 1 clove garlic, minced or squeezed through a press 1/2 tsp. salt

fruit compote where you might add a bit of water, here don’t add any water; remember, you are going for a jelly consistency. Just lower the flame if need be. Also, since it is a jam, you will use more sugar than in a compote — approximately an even ratio of fruit to sugar. Be sure to include the seeds as a natural pectin, not to mention the rustic flair and charm it gives the jam. You’ll see, it will have an amber gold stained glass window quality. Beautiful and delicious. or candy, although I haven’t personally ever made it, I would follow a classic orangette candy recipe, just substituting etrog rind. I bet it’s delicious. This year might just be my first time experimenting with it. I would keep a stash and use it as I have orangettes, for infusing in tea in the winter or for other cooking or baking recipes. Of course you can always just snack on them as they are!

1 tsp. parsley 1/2 cup bread crumbs 1 tbsp. dark brown sugar 1/2 to 1 tsp. cayenne pepper OPTIONAL: Omit Cayenne and add Garam Marsala spice. Add some turmeric or cumin, to taste Preheat the oven to 425 degrees. Line two large, rimmed baking sheets with parchment and set aside. Peel the yams and slice them about 1/4-inch thick. Place them in a bowl of cold water while you slice the rest to keep them from turning brown. In a small bowl, beat the egg whites with the garlic. In another shallow bowl, mix the bread crumbs, salt, parsley, brown sugar and cayenne. Remove the yams from the cold water and pat dry with paper towels. Dip them in the egg white and then in the crumb mixture. Place the rounds on the prepared baking sheets. Spray the tops of the rounds lightly with the olive oil. Bake in 15 minutes. Remove from oven and flip the rounds. Bake for another 10-15 minutes. Check often to make sure that they don’t burn. Rounds are done when they are soft in the middle and golden brown. Test for doneness by sticking the point of a sharp knife into the center of a piece. If it slips in easily, it is done. Let cool. Serve warm, with a barbecue or mustard-type dipping sauce or with the Addictive Veggie DIp. Makes about 40 rounds. Spicy Mixed Nuts (Pareve) You can really use any spice you like including just simple garlic and onion or more. 1 tsp. garlic powder 1 tsp. onion powder 1 tsp. ground ginger 1 tbsp. garam marsala 2 tsp. sugar 1 to 2 tsp. black pepper, to taste OPTIONAL: 1/2 tsp. cayenne pepper, more or less to taste 3 tbsp. canola oil 4-1/2 cups unsalted mixed nuts or all one kind 1 tbsp. freshly squeezed lemon juice 1 to 2 tsp. kosher salt Combine the garlic, onion, ginger, garam marsala and sugar in a bowl. Heat the oil in a large skillet over medium heat. Add the nuts and stir to coat. Continue to cook about 4-6 minutes, until the nuts begin to toast. Sprinkle the spice mixture over the nuts and toss to coat evenly. Cook about 3-5 minutes more. Sprinkle the lemon juice over the nuts and mix constantly until the nuts look dry, about 3- 5 minutes. Pour onto a prepared baking sheet and let cool. Makes 4 cups. Keeps for 2 weeks in an airtight container.

I have also never prepared the scented oils before, but apparently soaking and storing etrog zest in almond and olive oil makes for quite the perfume. I look forward to experimenting with these two new etrog creations, both the elixir and the candy. In my parents’ home, the Havdalah spices were always the classic etrog repurposing. Each week as Shabbat came to a close, a piece of Sukkot was there with us. In a small oval-shaped deep wheat-colored wicker lay the etrog, or some years more than one, nestled on a bed of crushed myrtle (hadasim) leaves. That fragrance. Ah, the fragrance. For many years, we studded the etrog with cloves. At the end of Sukkot it was one of us kids’ jobs to pierce the etrog with the tine of a fork, and poke little cloves into the marked etrog. It was our treasure trove of Sukkot. The secret is not to push the cloves in too deeply, else you risk mold.

‘Kind-of like’ Hummus (Pareve)

I got this from a very old book about catering that I picked up at a yard sale in the ’80s. The book is long gone, but the recipe, called something like “Mediterranean Garbanzo Spread,” remains a favorite that has gone through many changes over the decades. *Crispy shallots or onion strings, about 2 cups 20 to 30 garlic cloves, peeled (I buy readypeeled cloves) 1 cup canola oil 2 cans garbanzo beans (15.5 ounces each) drained and rinsed 2 cans white cannellini or white northern beans, (15.5 ounces each) drained and rinsed 1 cup freshly squeezed lemon juice 1/4 to 1/2 cup extra virgin olive oil 1 tbsp. ground cumin, more to taste 1/4 cup fresh basil, minced 1/4 cup fresh parsley, minced Salt and freshly ground black pepper to taste

(*To make crispy shallots or onions, thinly slice shallots or an onion or red onions to equal 1 packed cup. If using onions, cut into quarters before thinly slicing.)

Heat 2 cups canola oil in large saucepan or wok, heat until very hot, about 360-375 degrees. Add half the shallots and stir until golden and crispy, about 3-5 min. Use slotted spoon and place on paper towel. Repeat with remaining shallots. Use oil in salad dressings for a delicious flavor. For Dip: Place the garlic cloves and the canola oil in a heavy saucepan. Bring to a simmer and cook until the cloves are very soft and golden, about 15-30 minutes, depending on size of cloves. Let cool. Reserve the oil for dips or dressings. Place garlic, beans and lemon juice in a food processor and process until thick and creamy. With the motor still running, pour the olive oil through the feed tube to incorporate evenly. Add the cumin, fresh herbs and salt and pepper and process until mixed well. Taste and adjust seasonings, adding more lemon juice, herbs, salt and pepper as needed. If you like, add a bit of the shallot oil for flavor. Refrigerate overnight to allow flavors to blend. Warm the crispy onions in a small pan in the oven for several minutes. Scrape the dip into a serving dish and sprinkle the shallots over the top. Makes 4-5 cups. Serve with raw veggies, pita or crackers.

From week to week we would see the etrog get drier and drier, shrink more and more, as the etrog kept closing in on the cloves and giving them a tighter and tighter place. They would release the scent of the cloves and that pungent clove mixed with the crushed perfume of the hadasim leaves and the ethereal etrog became the heady fragrance at our departure from Shabbat. As the years have passed, somehow the cloves got dropped, and now it’s just the plain dried etrog over the crushed hadasim, yet it is still so fragrant. So, save that etrog! Make something special with it to preserve the joy of Sukkot throughout the year, not to mention to enjoy the heavenly fragrant etrog perfume. This year I might have to just save the seeds and finally plant my own etrog tree! Then I won’t have to urge everyone, “Save your etrogim!” Copyright Intermountain Jewish News

THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

The JEWISH STAR

Weinstein case shows how perps pose as victims By Ruti Regan In an interview with The Daily Beast, George Clooney described Harvey Weinstein as a very powerful man with a tendency to hit on young beautiful women over whom he had power. Despite the “rumors” he had heard about Weinstein’s openly predatory behavior, Clooney expressed sincere shock and outrage at the widespread sexual misconduct allegations directed at Weinstein. Clooney is not alone in this cognitive dissonance. MSNBC’s Rachel Maddow reported that well before articles in the New York Times and the New Yorker quoted dozens of Weinstein’s victims, his colleagues routinely referenced his behavior in public speeches. Everyone knew that Weinstein abused his power, yet the harm he did to his victims was a well-kept secret. Michelle Obama addressed this dynamic last year in response to the news that thencandidate Donald Trump had been caught on tape bragging about sexual assault. She said that women are drowning in violence and abuse and disrespect, and trying to pretend that it doesn’t hurt because it’s too dangerous to look weak. Victims are coerced into treating the harm they suffer as a shameful secret, even when the crimes committed against them are public knowledge. Far more people have seen misleading TV shows than have ever seriously listened to abuse victims describe their experiences. Television has led people to expect that assault victims, like drowning victims, will thrash against the waves and loudly cry for help. When a real woman smiles at a powerful man who won’t take his hand off her leg, or says, “It’s OK,

strictly personal

really,” or even quietly and insistently says “no,” bystanders do not understand that she is in danger. Meanwhile, abuse victims are coerced into giving the impression that nothing is wrong. Those who speak up are punished more often than they are protected, with devastating consequences. In their consistent testimony about Weinstein’s behavior, his victims describe the professional and legal pressure they faced to be peaceful and show the world that they were OK. Weinstein does not face this pressure. In multiple statements, he has expressed intense distress in terms that suggest he feels he is is entitled to sympathy and validation. He has also expressed an expectation that he will be forgiven and restored to his position if he makes enough progress in therapy. No professional association has condemned or will condemn Weinstein’s perceptions of therapy, because they are within normative practice. Women and other marginalized people are familiar with this pattern. When accused of abusive or oppressive behavior, privileged people seem to expect that with the right combination of apparent remorse and therapy, others will comfort and forgive them. Women who complain about sexual harassment, disabled people who demand usable bathrooms and people of color who ask white people to stop using racial slurs all face this kind of emotional retaliation. Victims are pressured to disregard their own feelings in order to help perpetrators feel better about themselves. In his statement following the New York Times expose, Weinstein briefly apologized for the “pain” caused by his behavior, but pivoted quickly to emphasize his own feelings. “Although I’m trying to do better, I know I have a long way to go. That is my commit-

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ment,” his statement read. “My journey now will be to learn about myself and conquer my demons.” Weinstein is pursuing therapy not for the sake of his victims, but because he is suffering and would like to feel better. In the professional literature, this sense of woundedness is called moral injury. Weinstein and others who see their own moral injury as a bigger problem than the harm they have done have no trouble finding therapists and spiritual leaders willing to validate their worldview. Spiritual leaders and therapists are too often more willing to put pressure on victims to forgive. For both victims and perpetrators, justice is dismissed as a spiritual distraction and healing is purported to depend on deciding that the abuse doesn’t really matter anymore. Well-meaning people rush in to tell victims that their abusers “only have as much power as you give them,” as if spiritual growth can somehow stop bullets, restore lost professional

Bialik... Continued from page 1 She wrote that “absolutely nothing” excuses men’s sexual assault or abuse of women, adding that “we can’t be naive about the culture we live in.” She noted that she took a long break from Hollywood to get a doctorate in neuroscience and admonished young women that “having others celebrate your physical beauty is not the way to lead a meaningful life.” On “The Big Bang Theory” she portrays nerdy neurobiologist Amy Farrah Fowler. Critics quickly accused Bialik of suggesting that dressing and acting modestly is protection against the kind of behavior Weinstein is accused of. Mashable internet reporter Chloe Bryan said that Bialik was insinuating that she had evaded harm because of her choices, and that this was “irresponsible and dangerous.” In a Facebook Live interview on Monday, Bialik emphasized that “the only people who are responsible for their behavior in assault [are] the predators who are commiting those horrendous acts.” “I am deeply hurt if any woman … thinks that in any way I have been victim blaming,” she said. In her essay, she wrote that she was “shocked and disgusted” by the accusations directed at Weinstein by dozens of women. However, she said, she was not surprised. Bialik described the insecurities she felt growing up in show business as a “prominentnosed, awkward, geeky, Jewish 11-year-old.” She criticized Hollywood as “an industry that profits on the exploitation of women — and not just on screen.” “I quickly learned even as a preteen actress [from ages 14 to 19, she was the name star on the NBC TV series Blossom] that young girls with doe eyes and pouty lips who spoke in a high register were favored for roles by the powerful men who made those decisions,” she wrote. “Contrary to Bialik’s implications, it’s not just ‘doe-eyed’ women with personal trainers who experience harassment,” Mashable’s Bryan wrote on Sunday. “It’s all of us.” Social media users, including many self-described fans, echoed the sentiment. “I still love you, but as a child molestation survivor with PTSD I can not take your words for any other way than the way they made me feel … disappointed,” wrote one woman. “You need to take an honest read of what you wrote and commit to some serious introspection, if you think that wasn’t victim-blaming,” wrote another. “Very disappointing.” One of Bialik’s minority of early defenders commented, “Mayim that was a very brilliant and powerful piece! Those who are taking it out

standing or render formative experiences irrelevant. Abuse has consequences that are beyond the control of victims, but it is almost never socially acceptable to acknowledge this. This is spiritually corrosive to everyone involved. Superficially gentle lectures on the importance of tolerance, forgiveness and second chances prevent those who are being drowned from crying out for justice. This cowardice sometimes disguises itself as the virtue of tolerance, but it is just as misogynistic as sexual harassment. Both of these violent acts send the message to victims that their lives matter less than someone else’s self-image. Victims of all genders deserve solidarity from their spiritual leaders. It is time to stop keeping secrets about the consequences of abuse. Ruti Regan is a disability advocate. She provides ritual consulting and training for rabbis, cantors and communities in accessibility and disability-informed spiritual leadership.

of context either didn’t read or are not being intellectual enough to allow an objective analysis. My question to them is, do they lock their doors? No thief has a justification to deprive others of their property simply because they left their door unlocked, but that doesn’t make it reasonable to leave one’s door unlocked.” Defender Michael Leon wrote that “by attacking Bialik … people are both denying the reality of her experience, which includes a narrative of facing discrimination in Hollywood for not fitting the traditional stereotype of a female actress, and dealing with self-esteem issues, and refusing to engage in the valid substance of the piece.” In a post on her GrokNation.com website that predated her New York Times op-ed, Bialik wrote that with news of the Weinstein scandal breaking “over the Jewish religious holiday of Sukkot,” she first learned of it “as I emerged from my news-free cocoon that is religious observance.” “We need to raise a future generation of girls who understand that the kind of attention men in power seem to promise is not something to aspire to, and that sexual attention does not equal validation,” she wrote on GrokNation. “Having others celebrate your physical beauty is not the way to lead a meaninful life,” she said in the Times. Her GrokNation post was accompanied by a video in which she confronted the question, “Will I Raise A Son Like Harvey Weinstein?” Bialik in the author of the recently published book, “Girling Up: How to be Strong, Smart and Spectacular.”

Balfour... Continued from page 1 that nothing shall be done which may prejudice the civil and religious rights of existing nonJewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.” Black is the author of 11 bestselling books, including “IBM and the Holocaust” and “The Farhud.” His work has appeared in numerous publications, both secular and Jewish, including The Jewish Star. Dr. Gordis is the author of 10 books — including his latest, “Israel: A Concise History of a Nation Reborn” — and is a regular columnist for both the Jerusalem Post and Bloomberg View. At Stern College, his topic will be “Balfour Declaration: Origins and Legacy.” Dr. Gordis’ Oct. 30 lecture will take place at 15 W. 16 St., in cooperation with the American Jewish Historical Society, at 7 pm. Free tickets are available at yeshiva.imodules.com/balfour or email millan@yu.edu.

19 THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

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Israeli-Americans galvanized as a ‘living bridge’ By Erez Linn, Israel Hayom via JNS “Today no one talks about Israel in synagogue, because the Jewish leadership doesn’t want to approach a point of conflict,” Shoham Nicolet, CEO of the Israeli-American Council (IAC), says with regret. The IAC, which Nicolet founded with other Israelis a decade ago, describes itself as the fastest-growing Jewish organization in the U.S. It has 15 official branches in the U.S. and is active in 27 states. The group says it serves more than 250,000 IsraeliAmericans. According to Nicolet, political discussion about Israel in the U.S. today, like almost every other public issue in America, often splits into right and left. Identifying as Israeli and pro-Zionist is someties enough to be categorized as a right-wing nationalist. Yet Nicolet argues he and his team are in a unique position to make Israel a natural part of Jewish life for one reason: They are an integral part of the community, but at the same time they represent Israeliness outside Israel in the fullest meaning of the term. “There’s one thing that is off limits, and that is the understanding that the state of Israel is critical to the Jewish people and the Jewish people are critical to the state of Israel,” he says. ‘Advantage’ in the fight against BDS Nicolet does not attempt to hide his disappointment in Jewish groups that are at the forefront of the BDS campaign. “Who is our biggest opponent in our war against BDS? The Jewish group Jewish Voice for Peace,” he says, explaining that in contrast to the prevailing impression in Israel, the fight against Israel boycotters is a fight that takes place to a large extent within Jewish communities themselves, and possibly even comprises a resurgence of the old battle between Zionists and anti-Zionists. In that regard, an Israeli-American organization—as opposed to a “regular” Jewish-American group—might be best-suited to lead the fight against BDS, the IAC believes. Proof of this can be seen in the IAC’s success in getting a law passed in Nevada making it illegal for the state to do business with companies that boycott Israel. The group beat back BDS supporters who lobbied against the legislation by presenting lawmakers with a personal, authentic perspective. “That’s our advantage as Israeli-Americans. When they boycott my home country and attack me because I’m an Israeli-

Israeli-American Council’s “Celebrate Israel” festival in Los Angeles Facebook earlier this year.

American, it hurts me personally, which is why we fight [leftist groups] using their own language and take the fight to a place of liberal values,” Nicolet says. He argues the IAC has brought about a “revolution” in the past 10 years, both in terms of the standing of the Israeli community in the U.S. and in terms of the Israeli government’s attitude toward Israelis who emigrated to the U.S. Among other things, the group identified that a huge vacuum existed for an enormous U.S. Jewish community that had not found its place. Not only was the Israeli-American community isolated, but its voice was also going unheard when it came to pro-Israel activity. Nicolet was prompted to found the IAC when he noticed it was difficult to get Israelis to attend Jewish community events or even pro-Israel rallies. In addition to Nevada’s anti-BDS law, the IAC has worked to see 20 U.S. states pass measures against Israel boycotts. There is also a federal law in the works, and the organization is determined to use its personal, direct approach to continue its fights. “We are a living bridge. When I come to talk to someone, I don’t fall into any political category. No one knows who I am. They only know that I’m an Israeli-American. I think that’s an

enormous advantage, with the Jewish-American community as well,” Nicolet says. National conference All this activity on behalf of Israel is done without any remuneration from the Israeli government. In a way, Israeli ministers who are planning to attend the IAC’s annual national conference, scheduled for Nov. 3 to 6 in Washington, are further proof of how their government’s view of expatriate Israelis in the U.S. has changed. “The organization doesn’t just reach out to Israeli-Americans,” Nicolet says. “About 30 to 50 percent of us are American Jews. What makes us special is the ‘Israeliness:’ the connection to Hebrew, to the mother tongue, and the connection to Israel beyond politics. We are building a community that reaches out to the young generation.” But with all due respect to Israeli Diaspora Affairs Minister Naftali Bennett, the main star of the Washington conference is expected to be U.S. Ambassador to the United Nations Nikki Haley. Haley has spearheaded the current administration’s change in tone when it comes to the conduct of the U.S. in the U.N., where America has been an outspoken defender of Israel under the new envoy’s watch. Last week, the U.S. withdrew from the U.N. cultural body UNESCO due to “anti-Israel bias.” Earlier this year, Haley received a hero’s welcome at the AIPAC conference. “Her appointment is one of the biggest gifts the president has given Israel,” Nicolet declares. The next generation The IAC prioritizes fostering the leadership of the next generation. This past year, 13,000 people have—on their own initiative and without recompense—taken part in a volunteer program, IAC Beyachad, to promote the organization’s vision, Nicolet says. “We are active on more than 80 [college] campuses,” he says. “Students want to hear Hebrew, even if it’s not as easy for them. They come for that. They attach themselves to that Israeliness. If you look at who shows up, they come from all across the political spectrum. Somehow, with us, everyone is under one roof, because we don’t talk to them about politics and give them the feeling that there is an Israel outside of Israel.” “Today, when we are fighting anti-Semitism and BDS,” he adds, “it’s not only for Israel, it’s for my children’s future in the U.S.”

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By Josefin Dolsten, JTA The University of Florida, home to the largest Jewish student body in the country, was for an on-campus speech on Thursday afternoon by white supremacist leader Richard Spencer. Only six weeks after Hurricane Irma wrought destruction in Florida, Gov. Rick Scott declared another state of emergency, this time ahead of Spencer’s speech in Gainesville. Some 9,400 Jewish students attend the university, which has an enrollment of 52,000. The university allowed Spencer to speak after initially declining his request, saying that as a public institution it must uphold the principles of free speech. He was a promoter of the “Unite the Right” rally in Charlottesville, Virginia, in August that turned deadly. Spencer, the founder of a white supremacist think tank, has advocated a white ethno-state that would exclude non-whites and Jews. The Anti-Defamation League said he has become “more openly anti-Semitic in recent years.” “Our decision to disallow the September event was based on specific threats and a date that fell soon after the Charlottesville event,” the university said in a statement. “Allowing Spencer to speak in October provided additional time to make significant security arrangements.” Although the event is not sponsored by any groups affiliated with the university, the public university must pay over $500,000 in security for the event. In 1992, the Supreme Court ruled that the government cannot charge a speaker for security costs due to potential protesters. Chabad director Rabbi Berl Goldman said that dozens of Jewish students, parents and staff members had contacted him with worries regarding the event. “I just received a call 10 minutes ago from a parent worried about his daughter that lives in a sorority,” he told JTA on Monday. “Another parent called my colleague, Rabbi Aron [Notik], the other Chabad rabbi here at UF, telling him that his daughter wants to know if she should attend classes or not.” Law enforcement has been in touch with Chabad, which Goldman said will have “a very strong, armed security presence.” The University of Florida is Spencer’s latest stop on a speaking tour that has riled U.S. campuses. In April, Auburn hosted the far-right speaker after a federal judge ordered it must. This month, Ohio State denied a speaking request by Spencer, while the University of Cincinnati approved it. The Florida speech is his first campus appearance since the Charlottesville weekend, during which he led a a torch-lit march on the University of Virginia campus by neo-Nazis and other groups that at times chanted “Jews will not replace us.” Spencer was to be a featured speaker at the white-nationalist rally the next morning, but it was canceled due to security concerns. A woman was killed when a suspected white supremacist rammed his car into a crowed of counterprotesters. Scott’s state of emergency order will allow local law enforcement officials to work with state and other agencies. The governor is also activating the Florida National Guard. Norman Goda, a professor of Holocaust studies, dismissed the university’s argument that it

had to host Spencer due to free speech. “I think it’s been posed as a free speech issue as if he is just another right-wing speaker,” said Goda, naming figures such as “alt-right” provocateur Milo Yiannopolous and conservative political commentator Ann Coulter. “I think Spencer is a very different animal. He is the leader of a movement who it seems to me from everything he says is working for the violent overthrow of our constitutional system.” Leah Gorshein, a 20-year-old political science and Jewish studies major, worries that the event could fuel a rise in campus anti-Semitism. “We do have a really strong Jewish and proIsrael base, so I have a lot of confidence in our students, but I am worried for their safety, and the anti-Israel and anti-Jewish movement that

could arise from this,” said Gorshein, who serves as president of the Israel advocacy group Gators for Israel and sits on the Hillel student board. Gorshein’s professors canceled classes on Thursday, and though she personally feels safe, she plans to either stay in her sorority house or go out of town, she said. Brett Hartstein, a finance major and vice president of programming for Chabad, said he isn’t worried about his personal safety. Still, he won’t be going to class on Thursday, saying “I’ll just be with other students and do my lectures online.” “I feel like it will be hard to focus in class that day, people will be anxious about other stuff,” Hartstein, 20, told JTA on Tuesday. “I’ll be able to get more studying, be more focused

on the lecture by just watching it on my laptop by myself.” Chabad is encouraging members of the Jewish community to heed a call by the university’s president, Kent Fuchs, to stay away from the event and is hosting a “good deed marathon” to provide “an opportunity to transform the message of hate into love, and of darkness into light,” Goldman said. Goda’s students have expressed discomfort at Spencer’s Gainesville speech. “I’ve spoken to enough to know that they’re bothered by the fact that he’s going to show up on their campus,” he said. “There’s one kid who actually works in the Phillips Center — that’s the place where he’s speaking — who was quite anxious about the whole thing.”

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THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

Jewish-heavy Florida U braces for Spencer

Adelson-backed Israel advocates change their sales pitch on campus

October 20, 2017 • 30 Tishrei 5778 THE JEWISH STAR

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By Ron Kampeas, JTA WASHINGTON — A group of student leaders from a major American university meets in eastern Jerusalem with Palestinian students on the campus of Al-Quds University, named for Jerusalem, the city Palestinians hope will one day be their capital. It’s the kind of encounter that once might have sent Sheldon Adelson and other rightwing pro-Israel givers into a tizzy — except it’s the casino magnate and philanthropist who is funding the meeting. Two years ago, when he launched The Maccabee Task Force to fight the Boycott, Divestment and Sanctions movement against Israel on campus, mainstream pro-Israel student groups were wary of Adelson’s reputation as a hard-line rightwinger. Now the organization is quietly making inroads among progressives on campuses that have been the focus of anti-Israel activity. Moreover, the group, helmed by David Brog, who maintains an executive role at Christians United for Israel, is working with Hillel, one of the establishment groups that initially held Adelson and his initiative at arm’s length. “We are very grateful for the really impactful activities to change the conversation about Israel,” said Sarita Bronstein, the Hillel director at San Jose State University. In 2015, the campus became among the first to pass a student resolution favoring BDS. San Jose was one of 20 campuses where the Maccabee Task Force sent a team of strategists and funders last year. That’s doubled to 40 this year, an official of the group said. Beneficiaries say that what sets the group apart is that it provides cash and tactical advice — but leaves the vision up to the students. “We’re familiar with many organizations who hire interns, distribute promotional materials and are very intentional about trying to get their name out,” said Rabbi Yehuda Sarna, who directs the New York University Hillel. “It was refreshing to have a group say they would come and support many indigenous organizations with varying political and cultural viewpoints.” That impression is the opposite of what observers took away from the rollout two years ago of Adelson’s initiative. At a weekend retreat held in June 2015 in Las Vegas, Adelson’s home base, presenters lined up to prove they had the best plan for spending the magnate’s money. Most of the presenters were on the right — among them the Clarion Project, a secretive group dinged in the past for spreading videotapes and other materials some consider Islamophobic. Mainstream groups either declined to attend or sent observers and did not make a presentation. Haim Saban, the billionaire entertainment mogul who is a pro-Israel force among Democrats and was part of the initiative, soon dropped out, reportedly under pressure from centrist Jews appalled at the tenor of the rollout. Brog immediately understood that things had gone awry. Meeting with a JTA reporter in October 2015, within months of the program’s rollout, he said he was recalibrating. “When you’re trying to appeal to a demographic like students on campus, who are largely progressive, you’d be ill advised to come with a right-wing agenda,” he said at the time. “We’re still figuring out a strategy.” The strategy has been in place for a year, and Hillel is now fully on board. “MTF empowers Hillels and pro-Israel students to develop programs that educate and engage the campus community about Israel’s people, culture and history,” said the task force’s spokesman, Matthew Berger. “With their support, our students are able to create the programs they feel will have a real impact on campus.”

Sheldon Adelson at a Republican Jewish Coalition leadership meeting in 2014. Ethan Miller/Getty Images

Not everyone is convinced. Ariana Jahiel, a student at Macalester College in St. Paul, Minnesota, who is active with the Jewish anti-occupation group IfNotNow, said the anti-boycott thrust of the Maccabee Task Force is beside the point for Jewish students living with the specter of renewed white supremacism. She noted the proliferation of expressions of support for white supremacists since the election of President Donald Trump, whom Adelson backed and who has equivocated in condemning bigotry. Brog, meanwhile, suggests that some on the far left are trying in turn to connect Israel to white supremacy as a way to justify their own “pet hatred” of Zionism. “The campus left is now laser-focused on claims of white supremacy, police brutality and anti-immigrant racism — so Israel’s campus detractors are changing their rhetoric, updating their slogans and aggressively inserting themselves into every new protest,” he told JNS last month. The group’s modus operandi now is to send a team of Maccabee Task Force advisers to a campus at the beginning of the academic year. The team, usually two people, offers its own ideas, solicits ideas and suggests tweaks — but no major changes — and figures out funding. Funding per campus, according to a task force official, is in the low six figures per academic year. Students bring in speakers and organize oncampus Israel weeks — usually timed for Israel’s Independence Day, which usually falls in May. But by far the most successful initiative, participants say, are Israel trips for campus leaders. The only criteria Macabee Task Force sets is that the participants are leaders in a campus group and in their junior year or earlier, allowing the student time to counter anti-Israel activity. “It was enriching because it was not a brainwashing experience,” Sarna said of the three tours that students on his campus did last academic year. “Many people were social justice oriented working for minority causes, women’s rights.” The tours organized by the campus Hillel and the task force, lasting 10 to 11 days, include stops at Palestinian Authority headquarters in Ramallah and a meeting with a P.A. official. Also on some itineraries are meetings with African refugees in Israel — a touchy subject there, with Israeli Prime Minister Benjamin Netanyahu’s government facing accusations of cruel and discriminatory treatment. “The purpose was to show them a lot of narratives on the Israeli-Palestinian narrative as opposed to campus, where everything is very one-sided, very sound bite,” said Noa Shemer, a Jewish Agency Israel Fellow who until recently was assigned to the San Jose campus.

The Defense Ministry initiative is mostly focused on the “development of observation satellites,” Blasberger said, without elaborating. The need for these observation satellites was originally a consequence of Israel’s 1979 peace treaty with Egypt. Then-Israeli Prime Minister Menachem Begin tasked nuclear physicist Yuval Ne’eman with creating Israel’s space program in 1983, to develop satel-lites capable of monitoring the newly demilitarized Sinai Peninsula, thus eliminating the need for spy planes. The technology developed under this military space program was eventually applied to produce civilian satellites. The civilian program, Blasberger said, was funded “just within the past four or five years, with a relatively small budget.” Following the Venus satellite’s launch in Au-

Israel’s first nanosatellite, BGUSAT.

BGU

gust, Israel’s Science, Technology and Space Minister Ofir Akunis noted the need to expand funding for similar future space endeavors to maintain

the Jewish state’s status as a leader in the field. Nevertheless, with its relatively small budget, the public face of the Israeli space program runs various advanced initiatives. These programs “are only for peaceful purposes and based on a lot of international cooperation, and a lot of investment in education of youth,” Blasberger said. In recent years, the Israel Space Agency has cooperated on various projects with international space agencies such as France’s CNES, Italy’s ASI, NASA, the German Aerospace Center DLR and India’s ISRO. In 2016, the Israel Space Agency also became an official member of the United Nations Committee on Space Affairs, after Israel was accepted into the U.N. Committee on the Peaceful Uses of Outer Space in October 2015.

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By Adam Abrams, JNS Adding to Israel’s existing reputation as the “start-up nation” and a major hub of innovation, the Jewish state is a rising star in space and satellite technology. Several key developments in recent years highlight Israel’s growing contributions in the field, including the successful launch of the Venus satellite on Aug. 2. Venus, a micro-satellite weighing 550 pounds, was jointly designed by Israeli and French aerospace firms for the purpose of monitoring climate change. The cutting-edge satellite observes 110 sites on five continents every two days, and closely monitors the impact of human activity on vegetation, water and carbon levels. The micro-satellite was built as part of a collaboration between Israel Aerospace Industries and France’s space agency, CNES. Israel’s Rafael Advanced Defense Systems provided the microsatellite’s electric propulsion system and Elbit Systems manufactured its high-resolution camera. Israel is the smallest country in the world to launch its own satellites, and is also one of only 11 nations with the ability to independently launch unmanned missions into space. Currently, Israel has 17 civilian satellites orbiting the Earth, two-thirds of which are communication devices. “Israel is one of the few countries that has the entire chain of satellite capabilities, which means launch, design, construction and operation,” Avi Blasberger, director general of the Israel Space Agency at the Israeli Science Ministry, told JNS. “It’s an entirely self-sustained program. Israel is one of the few countries in the world that can be proud of this.” Preceding the launch of Venus, Israel launched its first nanosatellite, BGUSAT, in midFebruary as part of an academic initiative by Ben-Gurion University of the Negev that enables researchers to study climate change as well as agricultural and other scientific phenomena. Slightly larger than a milk cartoon, the nanosatellite is outfitted with a visual and short wavelength infrared camera and hovers at 300 miles above the Earth’s surface—allowing researchers to study a broad array of environmental phenomena, including atmospheric gases like carbon dioxide. ‘Miniaturizing satellites’ In line with the nanosatellite launch, Blasberger said one of the Jewish state’s greatest feats in the field is its “very strong” capability for “miniaturizing satellites.” “Our satellites’ performance per kilogram is the best in the world,” he said. “For example, the Venus satellite is 250 kilograms (550 pounds). In comparison, other satellites in its class weigh at least two or three times as much.” Besides being able to condense a large amount of technology into a small space—much like the modern state of Israel itself—other Israeli satellite innovations are being devel-oped in the private sector. With the global civilian satellite technology market worth an estimated $150 billion a year, Israel hopes to corner at least 10 percent of that sector, and is aiming to earn as much as $15 billion in space technology exports annually. “Currently, we have several Israeli start-up companies with innovative ideas for space technology and services, which we hope will be on the cutting-edge of technology in this sphere within the next few years,” said Blasberger. Military and civilian applications While Venus and BGUSAT are two prominent examples showcasing Israel’s prowess in space technology, these public-facing initiatives fall under the smaller of two separate organizations that comprise the Israeli space program. “The Israeli space program is supported by two government agencies, the Ministry of Defense and the Israel Space Agency,” Blasberger explained. “Israel’s largest space pro-gram today is run through the Ministry of Defense. This program started back in 1983, and most of Israel’s [space-related technological innovations] were gathered through this program.”

JST

THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

Israel’s star is rising in space and satellite tech

October 20, 2017 • 30 Tishrei 5778 THE JEWISH STAR

SHAbbAT STAR

‫כוכב של שבת‬

Read The Jewish Star’s archive of Torah columns at TheJewishStar.com/category/torahcolumns/browse.html

To build a better world, focus on each individual Rabbi binny FReedman the heart of jerusalem

ontrary to popular myth, there is no better or worse way to lose someone close to you, but there is definitely a worst way to find out about it. It had been a long day, and I was finally taking a few moments to relax, sitting in our small living room watching the evening news. There had been a terrible tragedy. An elite unit of paratroopers, on a mission deep in Lebanon, had gotten too spread out, and there was a heavy fog. The unit walked around a curve around until the front of the unit was almost heading back in the direction from whence they had come. Suddenly, the men on point saw silhouettes in the fog and, assuming them to be the enemy, opened fire. As I was watching the story on the news, Dvir’s picture flashed across the screen, and I felt like the wind had been sucked out of me. I must have let out a horrible cry, because my wife came running out of the kitchen. There is no more horrible way to discover that someone special had been killed, than to see his picture on the evening news. Years earlier, I had taken a job on the educational staff of an Israeli high school, and as I was waiting outside the principal’s office for what would be the last interview, I struck up a friendly conversation with a boy who

was sitting in one of the waiting chairs. He appeared to be waiting for an unpleasant talk with the principal, and since I’ve always had a soft spot for the troublemakers, we started talking. I could tell he was a rebel, but I couldn’t help liking the kid as he flashed his mischievous, winning smile. A short while later, as I concluded my interview with the principal, I was told I had the job, and that I would be working with the eleventh grade when the next year began. So I asked whether D’vir, whom I had just met, would be one of my students. “Oh, don’t concern yourself with him; he’s a real troublemaker, and it looks like he’s on his way out. We’re probably going to expel him from the school; he doesn’t really fit in.” I don’t know whether I simply wanted to impress the principal, or this kid had touched something, but I offered to take him on as a project. “Why not give him a couple of months (the current school year was a week away from being over), and I’ll take him on as a project? I think we hit it off.” And so, when I began the school year, I was reminded that he was my project, and his future was in my hands. And a project he was, but D’vir not only made it through the system, he became one of the leaders of his class. And over the next two years I learned what a difference a little faith in someone can make. Five years later, I watched as his coffin, draped with an Israeli flag and surrounded by his fellow paratroopers, was lowered into the ground at Har Herzl, Israel’s national

The world today speaks of equality, but Judaism begins by stressing individuality.

military cemetery. Of all the things D’vir Mor-Chaim represented to me, what was most powerful was the beauty and value of each individual. Everyone has something to bring to the table. idden between the lines of Noach, this week’s parsha, there is a powerful idea that gives us much to think about regarding this question. “And the whole land was one language and

one speech. And it was, when they journeyed from the East (Mi’Kedem), and they found a valley in the land of Shinar and dwelled there. … And they said, let us build for ourselves a city and a tower, who’s top will be in the heavens, and we will make for ourselves a name, lest we are scattered upon the face of the earth. “And G-d went down to see the city and the tower that the children of man were building. And G-d said: ‘Behold, they are one people and one language and this is what they start to do? Behold, nothing will come of all that they plotted to do. … And G-d scattered them from there, across the face of the entire earth, and they ceased to build the city. Therefore was its name called Bavel (babble) for there did Hashem mix up (balal) the language of the entire earth, and from there did Hashem scatter across the face of the entire earth.” (11:1-9) One would have imagined that there was at least one redeeming factor about this group of people who got themselves into so much trouble: namely, that they were all together, sharing the same goal. These were the descendants of Noach after the flood; in the context of the Torah, this is the entire world, essentially one family, living in one place. The entire world was at peace, sharing the same goals. Isn’t that the dream we are still waiting for? Why is this what G-d undoes? A careful look at the verses tells us that even within the context of their unity, something was seriously wrong. “Come,” the people say, “let us build us a city and a tower with its top in the sky” See Individuals on page 28

Why, exactly, do G-d’s waters belong to Noach? Rabbi avi billeT Parsha of the week

he verse in Yeshayahu 54:9 twice contains a curious phrase. “For this is to Me [as] the waters of Noah, as I swore that the waters of Noah shall never again pass over the earth, so have I sworn neither to be wroth with you nor to rebuke you.” Waters of Noach? This week’s parsha makes it clear that the waters come from the heavens, in other words, they are more accurately “G-d’s waters.” G-d told Noach he was going to send the flood and destroy the world. If anything “belongs” to Noach, it is the ark that he took many decades to build. How are the waters his? Rashi famously notes two opinions when he compares Avraham and Noach: either that Noach was righteous only in his generation, but had he lived in Avraham’s time he’d have been nothing special, or that Noach was an extremely righteous man, no matter in which time period he might have found himself. One major difference between Avraham and Noach is that when confronted with the proposition that there was to be a destruc-

tion, Avraham prayed on behalf of Sodom, while Noach said nothing on behalf of the people of his era, simply going about his business. In his book “Me’otzarot Bereishit,” Rabbi Yeshayahu Maleyeff says it’s an unfair argument. Noach was told by G-d, “The end of humanity is before Me. I’m going to destroy the earth.” (6:13) Avraham was told, “The cries of Sodom have reached Me. I’m going to descend to see what’s going on.” (18:20-21) Before I explain the difference, I’ll give another example. Moshe is told, “Leave Me, so My wrath can flare up against them and I will destroy them” (Shmot 32:10). Similarly, in the aftermath of the Korach story, as G-d begins to send a plague to kill those complaining about what had just transpired, He says to Moshe and Aharon, “Get away from this rabble so I may destroy them in an instant.” he difference is that in Noach’s case, he was essentially told, “This is going to happen and there’s nothing you can do about it.” In Avraham’s case, and in Moshe’s case, the pending destruction wasn’t clearly

going to happen. Sodom needed to be examined. Twice it seems that the destruction facing the people was conditioned on Moshe leaving the space he was occupying. Such a concept is certainly unnecessary — meaning, if G-d wants to destroy and wants to spare Moshe, He could certainly make that happen without Moshe moving. So if Moshe needed to move, it is clear that G-d was opening the door for a prayer or objection to take place. But in Noach’s case, the door doesn’t seem to be open to an objection. Rabbi Meleyeff points out that Chizkiyahu, the king, was told by the prophet Yeshayahu, “Put your house in order, because you are going to die” (Kings II 20:1, Yeshayahu 38:1). Yet he was able to repent, and he lived another 15 years. Along similar lines, we have the tale of Yonah whose prophesy to Nineveh was pretty definite: “Another 40 days and Nineveh will be overturned!” There doesn’t seem to be a way out. But, as we all know, the Ninevites changed their ways, and the decree was overturned. And this is why the waters are ascribed to

building an ark was not enough. noach needed to do more.

Noach. Because while it’s true that a definite pronouncement of a decree doesn’t seem to be open for discussion, there is a difference between whether Noach personally — or, better, the people it actually affected — could do anything about it. The Nineveh example is great because it demonstrates the truth that there was nothing that Yonah could do for the Ninevites, but in informing them of the pending doom, they could change their own destiny. uilding an ark was not enough — Noach needed to do more to teach his generation of the danger of the pending “unconditional” doom. Not that his prayers on their behalf would have been enough; that element, I think, was out of his hands. But it was not out of the hands of those who would be directly impacted by the flood. As a result, the flood waters are ascribed to Noach, because he did nothing — to the extent that he could have had influence — to help people stay the waters. In that sense, he remains at fault. Even when things seem definite or destined to be, those most directly impacted have the power to shift their destiny. I’m not saying it’s easy —it can be exceedingly difficult. But what is life worth, if we can’t use our strengths for a purpose and put ourselves in the driver’s seat to accomplish our goals?

alan Jay geRbeR Kosher BooKworm

uring the New York City mayoral election of 1969, the incumbent mayor, John V. Lindsay, found himself in an electoral jam for re-election. Having just lost the Republican primary to state Senator Dr. John Marchi of Staten Island, Lindsay, left to running on the Liberal Party line, decided to go all out to get the city’s large Jewish vote. This effort, and some of the zany tactics employed, were detailed in a in an article in 2013 in the journal, “American Jewish History,” entitled, “The Snubs and the Sukkah: John Lindsay and Jewish Voters in New York City.” This article was recently adapted from the original by Tablet Magazine and republished under the revised titled, “John V. Lindsay Builds a Sukkah: How a liberal mayor learned to embrace Jews’ international and cultural concerns to court their vote, and changed New York City politics.” In this essay, by Dr. Jeffrey F. Taffet, professor of history at the U.S. Merchant Marine Academy, we learn how American-Israeli foreign policy jelled with domestic municipal political interests to determine the outcome

of what was thought to be a hopeless mayoral race for the incumbent mayor. Using the frequent visits to this country by the then Israeli prime minister, Golda Meir, her visits would serve as a prop for Lindsay’s campaign in the Jewish neighborhoods; he almost never left her side. As a prime example of this tactic, the author devotes the bulk of his essay to a rather strange strategy used by the Lindsay campaign to draw the interest of the Jewish vote, that being the building of a large and expensive sukkah on the grounds of the prestigious Brooklyn Museum designed to host and honor the Israeli prime minister during the feast of Sukkot a month before the municipal election. This public relations stunt, using a religious prop and involving, through selected invitations, the leadership of the New York City Jewish community, was designed to give the mayor the political profile that he needed to influence the Jewish vote in a matter that, in reality, had absolutely nothing to do with the civic competence of Lindsay. Much of the political history of that era is given legitimate profile in this 14-page essay. Many of the political characters of that era are given their justified bows that would prompt the careful reader to research their names for further details concerning their political interests. My own personal interests were focused on

Mayor John Lindsay carries his budget in April 1966. Orlando Fernandez/World Telegram

the Marchi campaign on whose staff I served. In the years to follow I was on his senatorial staff, dealing with education and civil liberties, hot buttons issues in the late 1960s and 1970s. The Taffet essay brought back many old memories of events and personalities. In the perspective of the current mayoral race, this essay is worth your attention.

Lastly: When I shared the essay with my neighbor, Village of Cedarhurst Mayor Ben Weinstock, I learned something totally unexpected. Mayor Weinstock wrote to me the following: “I helped decorate the sukkah. In fact, the picture shows the real fruit that I attached to the wall behind the spot where the official photo was taken. It was a giant sukkah behind the museum. “All the decorations were fresh fruits and vegetables that I hung by pushing a wire through them and then I stapled the free end of the wire to the walls that were made of plywood. All the walls were covered with fabric. I worked on this project for two full days. It was the most beautiful sukkah I ever saw.” Ben was all of 16 years old at the time of this most memorable experience, an experience that was to serve him well, in my most humble opinion, in the years to come as the mayor of our community. FOR YOUR FURTHER STUDY Please note of the following readings in the weeks to come: “The Beast that Crouches at the Door” by Rabbi David Fohrman, “Genesis: From Creation to Covenant” by Rabbi Dr. Zvi Grumet, “A Bridge Called Prayer” by Rabbi Yehonason Alpren, and the Fall 2017 issue of the distinguished journal, “Hakirah: The Flatbush Journal of Jewish Law and Thought.”

There’s more to Terah than we might have thought Rabbi david etengoff

e encounter the following pasuk toward the end of our parasha, Noach: “These are the generations of Terah, Terah was the father of Abraham, Nahor and Haran” (Bereishit 11:27). If you were to ask most people to identify Terah, they would probably tell you that he was Abraham’s father and an idol worshipper. This idea is based on a well-known verse that was popularized by its inclusion in the Passover Haggadah: “And Joshua said to the entire nation, ‘Thus said the L-rd G-d of Israel, your fathers dwelt on the other side of the river from earliest time, Terah, the father of Abraham, and the father of Nahor; and they served other gods’.” (Yehoshua 24:2) Many midrashic passages portray Terah as a successful idol manufacturer and one of the great business leaders in Nimrod’s realm. Terah’s very name meets with almost universal revulsion based on the following well-known midrashic passage in which he voluntarily placed Abraham into Nimrod’s control: “He (Terah) took him (Abraham) and gave him over to Nimrod. (Nimrod) said to him: ‘Let us worship the fire!’ (Abraham) said to him: ‘Should we not then worship water, which extinguishes fire!’ (Nimrod) said to him: ‘Then, let us worship the water!’ (Abraham) said to him: ‘Should we not then worship the clouds, which carry the water?’ (Nimrod) said to him: ‘Then, let us worship the cloud!’ (Abraham) said to him: ‘If so, should we not then worship the wind, which scatters the clouds?’ (Nimrod) said to him: ‘Then, let us worship the wind!’ (Abraham) said to him: ‘Should we not then worship the human, who withstands the wind?’ (Nimrod) said to him: ‘You are merely piling words; we should bow to none other than the fire. I shall therefore cast you in it, and let your G-d to whom you bow come and save you from it’.” (Bereishit Rabbah 38:11) In short, from a Jewish perspective, there

seems to be little reason to look upon Terah with anything other than total disdain, since his essential values were antithetical to everything Abraham taught the world, namely, dedication to the one true G-d and the singular import of gemilut chasadim (loving-kindness). hen we broaden our scope, a very different Terah emerges that belies the standard understanding of who we think he was: Rabbi Abba bar Kahana said: “Anyone whose name is mentioned twice in succession in the Tanach is destined to be part of the two worlds [this world and the world to come]. [As it states,] ‘Noah, Noah,’ ‘Abraham, Abraham,’ ‘Jacob, Jacob,’ (Sefer Bereishit 7:9, 22:12, 46:2), ‘Moses, Moses’ (Sefer Shemot 3:4), ‘Samuel, Samuel’ (Sefer Shmuel I:3:6), ‘Peretz, Peretz’ (Megillat Rut 6:18).” His fellow sages said to him: “Behold [your position must be incorrect, for] does it not say, ‘These are the generations of Terah, Terah was the father of Abraham, Nahor and Haran’ [And we know, of course, that Terah was an inveterate idol worshipper]!” Rabbi Abba bar Kahana responded: “Yes, even he has a portion in the two worlds, for is it not the case that our father, Abraham, was not gathered unto his forefathers until it was made known to him that his father Terah had done teshuvah? As the verse states, ‘And you [Abraham] shall go unto your forefathers in peace’.” (Bereishit 15:15, Midrash Tanchuma, Shemot, end of section 18) Rashi briefly alludes to this midrash when he states, “His [Abraham’s] father worshipped idols and G-d declared to him that he would go unto him [Terah]! Perforce this means that Terah did teshuvah.” (Commentary on the Torah, Sefer Bereishit 15:15, s.v. “el avotecha”) My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (the Rav) explicates Rashi’s gloss in the following manner: “When a father’s antipathy [as depicted in

our earlier midrash] toward a son reaches the level of enmity, it is often psychopathological. While enmity toward a stranger is not always a sign of a sick mind or mental aberration, this kind of hostility between father and son is due to a ‘sick soul’ and a personality permeated with hatred. … Chazal therefore tell us the story of Terah’s hostility towards Abram, for he saw his destroying everything that he, Terah, had worked to accomplish. Then, suddenly, we hear that Terah repented.” At this point, we may well join the Rav in asking, “What motivated Terah to abandon the luxury of his origins and become a wanderer [at the end of our parasha]?” We are fortunate that he provides us with a powerful response: “The answer is hirhurei teshuvah — stirrings of repentance. Here the patron of the idolaters, a well-known manufacturer of idols, revered and respected by everyone, suddenly abandons everything. Apparently, he realized that all he stood for was absurd and that his son Abram was correct, and Abrams’s ideas reflected the divine truth. He then reappears as a baal teshuvah, one who has repented, and is responsible for the move [at the end of our parasha] to Haran, towards Eretz Yisrael, to begin his life anew.” The Rav’s words are reminiscent of a passage that appears in the Rambam’s Mishneh Torah regarding a late-in-life baal teshuvah: “Even if he transgressed throughout his entire life and repented on the day of his death and died in repentance, all his sins are forgiven as [Kohelet, 12:2] continues: ‘Before the sun, the light, the moon, or the stars are darkened and the clouds return after the rain.’ This refers to the day of death. Thus, we can infer that if one remembers his Creator and repents before he dies, he is forgiven. (Hilchot Teshuvah II:1, translation, Rabbi Eliyahu Touger) Terah’s transformation from idol worshipper to baal teshuvah is a powerful message to

no matter how far away we may be from the Holy one, we may return to His welcoming arms.

us all. This teaches us that no matter how far away we may be from the Holy One blessed be He, we may nevertheless return to His welcoming arms and overflowing mercy. With Hashem’s help, may we learn from Terah’s example and strive to be better tomorrow than we are today. V’chane yihi ratzon.

Luach

Fri Oct 20 • 30 Tishrei

Parsha Noach Rosh Chodesh Cheshvan (Fri-Sat) Candlelighting: 5:49 pm

Havdalah: 6:57 pm

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Havdalah: 6:47 pm

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Havdalah: 6:39 pm

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Shabbos Mevarcdhim • Parsha Toldos Candlelighting: 4:17 pm

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Five Towns times from the White Shul

THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

When Lindsay’s run derailed, he built a sukkah

October 20, 2017 • 30 Tishrei 5778 THE JEWISH STAR

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Lost in reports on Iran speech: It’s Obama’s fault Jeff Dunetz politics to go

resident Trump announced last Friday that he would not certify the Iran nuclear deal. But instead of asking Congress to reimpose sanctions on the rogue nation, he asked Congress to revise Corker-Cardin (INARA, the Iran Nuclear Agreement Review Act) to set trigger points that would reinstate sanctions if Tehran fails to meet certain requirements. Here’s a little secret that Senate Minority Leader Charles Schumer and other Democratic Party critics of the president’s Iran policy won’t admit to: It was the President Obama’s fault that Trump was able to make that Iran speech. Not because Obama made a lousy deal with Iran (although that’s true) or because Obama lied to the American public about the deal (also true). Obama gets the

blame because of his hubris. The former POTUS knew he didn’t have the Senate votes needed to approve a treaty, so he did not submit the deal in a constitutional manner as a treaty; doing so would have tied President Trump’s hands. Instead, he skirted the Constitution and treated it as an impermanent executive agreement. When he was George Washington’s Secretary of State, Thomas Jefferson wrote: “It is desirable, in many instances, to exchange mutual advantages by Legislative Acts rather than by treaty: because the former, though understood to be in consideration of each other, and therefore greatly respected, yet when they become too inconvenient, can be dropped at the will of either party: whereas stipulations by treaty are forever irrevocable but by joint consent.” Executive agreements can be tossed in the trash at any time. On the other hand, Article 2 Section two of the Constitution, which explains the treaty process, says: “He [the president] shall have Power, by and with the Advice and Consent of the Senate, to make Treaties, provided two

thirds of the Senators present concur…” In other words, a treaty needs to get twothirds of the Senate’s approval and then the U.S. and all future presidents are bound to the treaty. Instead, the President Obama labeled the JPCOA as an executive agreement. Executive agreements between the U.S. and other countries are short-term in nature. The Supreme Court has ruled more than once that executive agreements are allowed as part of the enumerated foreign policy powers of the president. Why did the founders give the power to the Senate and not the House? Because they didn’t want treaties passed without active deliberation; they didn’t want treaties to be passed easily because they were permanent. he Corker-Cardin bill was an unconstitutional abrogation of the Senate’s treaty power, but no one in the Senate had the guts to fight for their constitutional treaty rights (except for Tom Cotton, R-AR). The review of the agreement bill was meaningless because even if Congress voted to disapprove the JCPOA the president could veto their disap-

proval. Note that the way the bill was worded, a “Yes” vote was against the deal and a “No” vote was for the deal (doublespeak anyone?). Of course, as it turned out the Senate never even voted on the deal because senators such as New York’s Kirsten Gillibrand ignored their voters and filibustered the motion to vote. After all, the Democrats didn’t want their Senate caucus to have to go on the record supporting the deal and ignoring the Constitution. Because President Obama treated the JCPOA the same way he treated the Paris climate deal, President Trump could pull out of it if he wanted. Instead, he decertified the Iran deal and will let Congress decide. In all probability, President Obama would not have been able to get two-thirds of the Senate to approve the deal. Then again, if it didn’t have the support of the Senate, it shouldn’t have been enacted in the first place. Perhaps if Obama followed the Constitution Iran would still be suffering from crippling sanctions and willing to negotiate a fairer and more permanent treaty.

Weinstein disgrace nets another nasty caricature Ben Cohen Viewpoint

alking through central London last week, and with a spare half hour on my hands, I decided to pay a quick visit to the National Gallery in Trafalgar Square. Inside, I spent most of my time intently studying a painting that I could not recall having seen before: “The Philosopher,” a 1645 canvas by the Italian painter Salvator Rosa. Rosa depicts a stern young man with flowing black locks and undistinguished clothing holding a stone tablet that bears the Latin inscription, “Aut tace aut loquere meliora silentio.” In English, it means, “Either be silent, or say something better than silence.” Like any writer who spies a good quote, I made a note of this stoic and elegant maxim, resolving to use it when a suitable occasion arose. I didn’t expect that to happen just five days after I saw the painting, still less that I would invoke it in the context of a discussion centered on disgraced Hollywood producer Harvey Weinstein. But when a friend emailed me a link to a piece

on Weinstein by Mark Oppenheimer, a writer for the Jewish magazine Tablet, the first thing that came into my head was Salvator Rosa’s maxim. This piece is an arch-example of why silence, in a philosophical sense, is sometimes necessary, and why excessive, ill-informed chatter steers us towards prejudice instead of reason. Oppenheimer’s thesis, such as it is, states that Weinstein’s unwanted sexual advances upon women were indicative of—in the delightful phrase coined by Tablet’s editors—a “specifically Jewy perviness.” Unlike other serial offenders against women who are non-Jews, like Roger Ailes or Bill O’Reilly, Weinstein is said to display a particularly Jewish, and deeply pathetic, psychosexual neurosis. Whereas the no-nonsense gentiles do their business and then carry on, Weinstein is driven by a desire to perform for his victims, by committing sexual acts while they are compelled to watch. Since Freud’s time, psychologists have debated why some humans are aroused by “exhibitionism,” with some arguing that its origins are entirely sexual, while others counter that non-sexual causes need to be taken into account. I don’t claim to be an expert on this literature, but I’d be very surprised if any of it links this particular sexual fetish to Jewish males specifically.

But none of that matters to Oppenheimer, who rests his entire case on Philip Roth’s 1967 novel, “Portnoy’s Complaint.” The pre-eminent text of delinquent Jewish sexual deviance, it’s a novel that many of us, myself included, embraced during adolescence—amid warnings from our elders, largely ridiculed, that Roth’s creation, Alexander Portnoy, was a gift to the anti-Semites out there. riting as if he is the very first person to have made these sorts of connections, Oppenheimer provides a pedestrian account of Portnoy’s kinky dalliances with women both real and imagined and then stretches them to Weinstein. His message is simply this: Jewish men who engage in sexual harassment do so because they are burdened with a power that they can’t handle, and are therefore propelled into, as Oppenheimer says of Weinstein, a “revenge-tinged fantasy of having risen above his outer-borough, bridge-and-tunnel Semitic origins.” It is this collision of inner weakness and hunger for power that is, apparently, the Jewish element informing Weinstein’s deviance. I don’t propose for a moment that this highly speculative, deeply silly theory is worthy of serious consideration. But if Oppenheimer has made a singular contribution with this offering, it is the addition of a new caricature—the

“Jewy Perv”—to the gallery of Jewish sexual delinquency designed and maintained by antiSemites. A few weeks ago, I wrote in this column, in the wake of the neo-Nazi violence in Charlottesville, about an extraordinary outburst of sexual jealousy by white supremacist Christopher Cantwell, who railed against President Donald Trump for having “given his daughter to a Jew,” Jared Kushner. Oppenheimer’s portrait of Weinstein belongs firmly in this category of bigoted fantasy: but whereas for the Nazis, Jews (like blacks) are ruthless sexual exploiters of fair white women, in the universe of Brooklyn hipsters, Jews are motivated to do the same by a grasping, unpleasant psychic frailty. I can’t quite decide which stereotype is worse, but at least Oppenheimer has now done what Cantwell will never do, by issuing an apology for his piece. To my mind, the apology doesn’t make much difference—the piece remains online, and the subsequent apology makes no mention of the old-school anti-Semitism Oppenheimer so joyously revived—but it’s something. The next time a prominent Jew becomes enmeshed in a public scandal about sex (or money, for that matter), perhaps he will heed Salvator Rosa’s maxim by keeping his mouth firmly shut.

Jonathan s. tobin

resident Trump’s decision to throw out the ObamaCare contraception mandate as well as to largely exempt religious groups from non-discrimination statutes has drawn withering criticism from most liberal Jewish organizations. The Religious Action Center of Reform Judaism, the National Council of Jewish Women and a number of other groups are united in their dismay at the measures which will now ensure that businesses and institutions are no longer compelled to pay for all forms of contraception demanded by their employees, including abortioninducing drugs. In this, they probably speak for the majority of Jews who are politically liberal and deeply opposed to Trump. As far as these groups, and other mainstream organizations that have taken similar positions in court briefs, are concerned, Trump is waging war on women and granting a license to discriminate against the LGBT community. But you don’t have to agree with Catholics,

allowing bakers to rufuse to take part in gay ceremonies is not Jim Crow.

evangelical Protestants and even some Orthodox Jews about abortion, contraception and gay rights to understand that the trouble here is not Trump, but the way some of us have abandoned the principle of religious liberty now that the people whose rights are in the government’s crosshairs are believers with views on social issues that we don’t share. In 1990, when the Supreme Court ruled Native Americans could not claim constitutional protections for religious practices that were banned by government laws, there was a broad, bipartisan consensus that this was an injustice. The result was the passage of the Religious Freedom Restoration Act (RFRA), which stipulated the state must not place a burden on the free exercise of religion absent a “compelling government interest.” Jewish groups also understood that the RFRA protections not only applied to the smoking of peyote, but could also ensure that any possible future attempts to ban kosher slaughter or circumcision would similarly run afoul of the law. But a quarter century later, now that a different religious minority faces pressure to conform to the cultural imperatives of the secular majority, they are singing a different tune. Most Jews don’t agree with groups like the Catholic Little Sisters of the Poor or private businesses like the family-owned Hobby Lobby

chain of craft stores, and others that successfully sued to stop the government from forcing them to pay for services that offended their consciences, like contraception and abortioninducing drugs, under the ObamaCare mandate. Nor do they sympathize with conservative Christian bakers or florists who don’t think they should be compelled to use their artistic talents to celebrate events like gay marriages that are contrary to their faith. Indeed, most Jews, like most Americans these days, think opposition to contraception absurd and believe opponents of gay marriage are bigots. ut if you can force the Little Sisters of the Poor or an evangelical baker to surrender their rights, there is no guarantee that the time will not come when a majoritarian culture will, as they have in some places in liberal Western Europe, deem the free exercise of Judaism as unworthy of protection.

Even if you think you are entitled to free contraception, does that newly minted right really supersede someone else’s religious liberty? The right to free exercise of religion is the first one listed in the Bill of Rights. Arguments that allege the right to practice your religion legitimizes discrimination are also misguided. There is no comparison between allowing bakers and florists to refuse to take part in gay ceremonies (though not to refuse service for simple purchases) and Jim Crow laws. Do we think a neo-Nazi would have the right to compel a Jew to design placards for another Charlottesville march? That doesn’t mean gays and Nazis are morally equivalent, but this should remind us that governments mustn’t be given the power to pick and choose which faiths are valid. Freedom of religion isn’t merely the right to believe as you like in private—it must allow us to practice our faith in the public square. Such a cribbed view of religious freedom is both wrong and dangerous. Jewish liberals believe expanding health care coverage and promoting marriage equality is more important than the religious liberty of people they couldn’t care less about. But that’s a slippery slope we wouldn’t accept if it were our beliefs that were disdained by the majority. Rather than aiding bigotry, Trump is standing up for a principle that Jews ought to be defending.Religious liberty for me but not for thee is the sort of hypocrisy we shouldn’t accept from those who purport to represent a Jewish community that knows only too well the importance of defending our first constitutional right. Jonathan S. Tobin is opinion editor of JNS. org and a contributing writer for National Review. Follow him on Twitter at: @jonathans_tobin.

Belgium, Norway act on incitement; U.S. silent stephen M. Flatow

uropean countries are not exactly known for their love of Israel. Yet recent actions taken by the governments of Norway and Belgium suggest that, in at least one important respect, those two nations have gone much further than the U.S. in confronting the problem of Palestinian incitement against Israel. Belgium, which has been giving the Palestinian Arabs more than $20 million annually, announced this week that it “will put on hold any projects related to the construction or equipment of Palestinian schools.” This followed a report by Palestinian Media Watch that a Belgian-funded Palestinian school, the Beit Awwa Basic Girls School, has changed its name to the Dalal Mughrabi Elementary School. For those who don’t recognize the name, Mughrabi was the leader of a squad of Fatah terrorists who landed on Israel’s shore, just north of Tel Aviv, on March 9, 1978. There was another young woman on the beach that morning. Gail Rubin, an American Jewish nature photographer, was photographing rare birds near the water. Gail’s work had been exhibited at the Jewish Museum in Manhattan, and other major venues. She also happened to be the niece of Sen. Abraham Ribicoff (DConn.). One of the terrorists, Hussain Fayadh, later explained to a Lebanese television station what happened next: “Sister Dalal al-Mughrabi had a conversation with the American jour-

The remains of the Israeli bus hijacked by Palestinian terrorists in 1978.

nalist. Before killing her, Dalal asked: ‘How did you enter Palestine?’ [Rubin] answered: ‘They gave me a visa.’ Dalal said: ‘Did you get your visa from me, or from Israel? I have the right to this land. Why didn’t you come to me?’ Then Dalal opened fire on her.” s Gail lay dying on the beach, Mughrabi and her comrades strolled over to the nearby Coastal Road. An Israeli bus approached; they hijacked it. During the ensuing mayhem, they murdered 36 passengers, 12 of them children. Mughrabi was killed by Israeli troops. Hussain Fayadh, who survived, was sentenced to life in jail, but then released in a prisoner exchange — and was later hired as a senior adviser to Palestinian Authority Presi-

MathKnight via WikiCommons

dent Mahmoud Abbas. A spokesperson for the Belgian Foreign Ministry told the Algemeiner this week, “Belgium unequivocally condemns the glorification of terrorist attacks [and] will not allow itself to be associated with the names of terrorists in any way.” Norway does not want to be associated with Mughrabi, either. Earlier this year, the PA decided to name a women’s center in the town of Burqa after Mughrabi. The Norwegian government, which had contributed $10,000 to the center, demanded — and received — a full refund. The U.S., however, has taken no such steps to restrict the aid it provides to the PA. The

Trump administration gave the PA $344 million this year. Congress tried to pass legislation (the Taylor Force Act) to take away the portion of the aid that the PA gives to imprisoned terrorists and the families of suicide bombers. But the administration insisted on adding a bunch of loopholes that will render the legislation almost toothless. I’m not aware of any Belgian or Norwegian citizens who were harmed by Dalal Mughrabi. Yet those governments have acted appropriately to oppose glorifying her. The U.S. has much more reason to penalize the PA for honoring Mughrabi: she murdered the niece of a U.S. senator. Yet America has done nothing on this issue. If the murder of Gail Rubin is not reason enough, here’s another. Palestinian Media Watch reports that the PA not only has named five schools after Mughrabi (and 26 others after other terrorists) — it has also named three schools after the Nazi collaborators Haj Amin el-Husseini and Hassan Salameh. That’s right, Nazi collaborators. From World War II. The war in which 405,399 American servicemen gave their lives. In other words, 405,399 reasons for the Trump administration to tell the PA: you won’t get another dime from American taxpayers until you stop honoring those who collaborated with America’s enemies in World War II. Thank you, Belgium and Norway, for leading the way in the fight against honoring and glorifying Palestinian terrorists. I hope and pray my own country will follow your lead. Stephen M. Flatow, a vice president of the Religious Zionists of America, is an attorney in New Jersey and the father of Alisa Flatow, who was murdered in an Iranian-sponsored Palestinian terrorist attack in 1995.

THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

O’Care woe: Religious liberty for me but not thee

Individuals are the real key to a better world… Continued from page 24 (“Havah nivneh lanu”) (11:3). The city and the tower are lanu, for us. They are involved in the most magnificent building project the world has ever known, but it’s all for themselves. Indeed, the verse continues: “Na’aseh lanu Shem” (“We will make a name for ourselves”). The new world cannot be built on the foundations of selfishness. Do we delude ourselves into thinking that what we leave behind that really matters are the towers we build rather than the children we raise? Do we make sure our families and friends more important than our bricks and mortar? If what is important is bricks, which are all the same, it is because what we value most is the building, where the more uniform all the

bricks are, the more beautiful and lasting the edifice. People on the other hand, are all very different. e live in a world that places equality on a pedestal. All men are created equal, suggested a brilliant group of men some 250 years ago, and based on that fact, all people have certain inalienable rights. To be sure, equality is a valuable idea. The only problem is, it isn’t entirely true. Because, thank G-d, we are not all equal. Two pennies are equal, because essentially they are exactly the same. They have the same value, serve the same purpose, and most often, cannot be told apart. But two people are anything but the same. We are all so very different. We have differ-

ent characteristics and personalities, different loves and fears and concerns, we even look different. And the fact that we are all different, means that every one of us has what to contribute. If we were all equal, then we could all be replaced. You can always substitute one apple for another. But people can never be replaced. And the world, without any single one of us, simply would not be the same. Judaism suggests, that while there is great value in building up the whole, whether a whole community, nation, or even the world, such that no one individual supersedes the next, it is only as great as the value inherent in each individual. The world today speaks of equality, but Judaism begins by stressing

individuality. This is one of the dangers of an atheistic philosophy — if we are all random, having arrived simply as the evolution of what preceded us, then in the end it is too easy to arrive at the idea that the whole is the greater good, and people are expendable. It is no accident that the societies that left religion and the idea of purposeful creation behind, very soon resulted in so much human misery. More people were killed in our century as a result of Nazism, Communism, and the Khmer Rouge, to name a few, than in all the combined history of the world before. Because if each human being is just part of the large test tube of life, then in the end, what is one more or less when weighed against the goal of the common good? But if every human being is created in the image of G-d, then there is a little bit of G-d inside every one of us, and if you can’t see a little bit of G-d in the person sitting next to you, you’ll never find Him anywhere else. ive thousand years ago, at the dawn of civilization, an entire world was in touch with that idea, that we all are one and yet other as well. And then they got stuck, in a valley. And made the first mistake (the first chet) of the new world. The issue wasn’t the city they built, it was the reason they were building the city. They so loved the beauty of their oneness; they forgot the secret and the beauty of their otherness. Soon they no longer saw each other as individual worlds in the image of G-d, all they saw were the bricks, which were the vehicle for creating a society where the individual was forgotten in the search for the greater good of the whole. So right there, at the beginning of the world, Hashem separates us, to teach us that we are all different, and that even when we speak the same language, we all speak different languages, and that’s OK. Perhaps this story is in parsha Noach, because while he was the most righteous person in the world, but he was righteous on his own. When the rains began to fall, Noach entered the ark alone. Perhaps he became so focused on the world as it was meant to be, he forgot all the people the world was meant to be for. The Ohr Sameach (Rav Meir Simchah of D’vinsk) points out in his Meshech Chochmah that the sign G-d gives Noach after the flood, indicating that He will never again rain such destruction down on the entire world, is the rainbow. Why a rainbow? Why not a lightning bolt? A rainbow provides an opportunity to see all the different colors of the spectrum, but you only get to see all those different colors when the light is refracted through the clouds. Perhaps, suggests the Ohr Sameach, this is to remind us that even in the darkest clouds, one can still find the most beautiful colors. You just have to shine a little light in there. When you take the time to shine that light, you see the beauty of all the different and individual colors. All the different D’vir Mor-Chaims. Shabbat Shalom from Jerusalem.

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30 October 20, 2017 • 30 Tishrei 5778 THE JEWISH STAR

The JEWISH STAR CAlendar of Events Send your events to Calendar@TheJewishStar.com Deadline noon Friday • Compiled by Zachary Schechter Thursday October 19

Seeing Things Clearly: [Weekly] Join Rabbi Shalom Yona Weis at Aish Kodesh for a shiur for women and high school girls titled “Seeing Things Clearly- Learning to View Our World and Our Lives Through Positive Lenses. 8:45 pm. 894 Woodmere Pl, Woodmere.

Iyun Tefilah: [Weekly] Rabbi Moshe Teitelbaum at the Young Israel of Lawrence Cedarhust. 9:45 am. 8 Spruce St, Cedarhurst.

Tuesday October 24

Parsha Shiur: [Weekly] Join Michal Horowitz at the YI of Woodmere for a special shiur on the parsha. 9:30 am. 859 Peninsula Blvd, Woodmere. 516-295-0950.

Learn Maseches Brachos: [Weekly] Join Rabbi Eliyahu Wolf at the YI of Woodmere for a shiur on Maseches Brachos. 5:15 pm. 859 Peninsula Blvd, Woodmere. 516-295-0950. Halacha Shiur: [Weekly] Join Rabbi Yoni Levin at Aish Kodesh for a halacha shiur. 9:30 pm. 894 Woodmere Pl, Woodmere.

Friday October 20

Erev Shabbos Kollel: [Weekly] Eruv Shabbos Kollel starting with 6 am Chassidus shiur with Rav Moshe Weinberger and concluding with 9 am Chevrusah Learning session with Rabbi Yoni Levin. 894 Woodmere Pl, Woodmere.

Sunday October 22

Timely Torah: [Weekly] Join Rabbi Ya’akov Trump, assistant rabbi of the Young Israel of Lawrence-Cedarhurst, for a shiur on relevant Halachic and philosophical topics related to Parsha Moadim and contemporary issues. Coffee and pastries. 8 am. 8 Spruce St, Cedarhurst. Learning Program: [Weekly] At Aish Kodesh led by Rav Moshe Weinberger following 8:15 Shacharis including 9 am breakfast and shiurim on subjects such as halacha, gemara and divrei chizuk. 894 Woodmere Pl, Woodmere. SKA Open House: SKA invites prospective students and their parents to its open house. 9 am. 291 Meadowview Ave, Hewlett. 516-3747195. Gemara Shiur: [Weekly] Join Rabbi Moshe Sokoloff at the YI of Woodmere for a gemara shiu.r 9:15 am. 859 Peninsula Blvd, Woodmere. 516-295-0950. YU And the World of Tomorrow: YU will be holding a symposium to discuss changing conceptions of values, leadership, education and the marketplace. 9:30 am-2:20 pm. 500 West 185th St. To register visit yu.edu/worldoftomorrow. Yad Leah Clothing Drive: There will be a clothing drive to benefit needy families in Israel at the YI of West Hempstead. 10 am-2 pm. 630 Hempstead Ave, West Hempstead. NSHA Open House: North Shore invites prospective students and their parents to its open house. 10 am. 400 North Service Rd, Great Neck. 516-487-2424. CIMBY Far Rockaway 5K Run: Go the extra mile with the CIMBY Far Rockaway Boardwalk 5K run in support of Achiezer. Then join the runners for a finish line BBQ. 2 pm. 516-791-4444. Challenge Early Intervention course in respiratory phonatory issues in children with developmental issues. YI of Hillcrest. 8:30 am to 4 pm. 169-07 Jewel Ave, Hillcrest. 718-851-3300 x315. Gala Dinner: Join the Chabad of Great Neck for their 26th annual Gala Dinner. 5 pm Cocktail, 7 pm dinner. 400 East Shore Road, Great Neck. 516-654-6000. Moreshes Aviva: Women and girls of all ages are invited to join this month’s session of the monthly middos program, Moreshes Aviva with host speaker Rabbi Jason Bernstein. 7:30 pm. 416 Oakland Ave, Cedarhurst.

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92021710884_LIRR_TTTG_Herald_Community___Islanders_Nets_P001.pgs 10.12.2017 11:56

Women’s Shiur: [Weekly] Dr. Anette Labovitz’s women shiur will continue at Aish Kodesh. 10 am. 894 Woodmere Pl, Woodmere.

Women’s Shiur: [Weekly] Rebbetzin Weinberger of Aish Kodesh will give a shiur on the “Midah of Seder in our Avodas Hashem.” 11 am. 894 Woodmere Pl, Woodmere. Jewish History: [Weekly] Join Rabbi Evan Hoffman at the YI of Woodmere for a talk on Jewish History. 8:15 pm. 859 Peninsula Blvd, Woodmere. 516-295-0950. The World of Reb Tazadok Hakohen: [Weekly] Shiur by Rabbi Yussie Zakutinsky at Aish Kodesh. 8:30 pm. 894 Woodmere Pl, Woodmere. Halacha Shiur: [Weekly] Join Rabbi Moshe Sokoloff at the YI of Woodmere for a halacha shiur. 8:40 pm. 859 Peninsula Blvd, Woodmere. 516-295-0950. Gemara Shiur: [Weekly] Join Rabbi Dr. Aaron Glatt at the YI of Woodmere for a gemara shiu. 9:15 pm. 859 Peninsula Blvd, Woodmere. 516295-0950.

Wednesday October 25

Timely Tanach: [Weekly] Join Rabbi Ya’akov Trump of the Young Israel of Lawrence Cedarhurst for a shiur on Sefer Shoftim. 8 pm. 8 Spruce St, Cedarhust. Chumash and Halacha Shiur: [Weekly] Shiur with Rabbi Yosef Richtman at Aish Kodesh. 8 pm. 894 Woodmere Pl, Woodmere. Shiur and Tehillim Group: [Weekly] Join the women of YI of Woodmere at the home of Devorah Schochet. 9:15 pm. 559 Saddle Ridge Rd.

Sunday October 29

Puah Symposium on Genetics: YI of Lawrence Cedarhurst hosts the Puah Symposium on Genetics. 9:30 am-2 pm. 8 Spruce Street. Registration required: 718-336-0603. Shevach Open House: Shevach invites prospective students and their parents to its open house. 10 am. 75-09 Main DRS Open House: DRS invites prospective students and their parents to its open house. 1 pm. 700 Ibsen St, Woodmere. 516-295-7700. From Beethoven to Broadway: Congregation Shaaray Shalom will be hosting a gala concert consisting of works by Grieg, Mozart, Chopin, Beethoven and more by Audrey Schneider and Arbie Orenstein. 2 pm. Tickets are $25 in advance and $30 at the door. 711 Doogwood Ave, West Hempstead. To purchase tickets, call 516481-7448 or email shaarayfin@gmail.org.

Monday October 30

Madraigos Parneting Event: Madraigos and Beth Shalom invite all to a conference on parenting with guess speakers Rabbi Zechariah Wallerstein and Dr. Brad Reedy. 8 pm. Free admission. 309 Broadway, Lawrence. 516-371-3250 ext. 111.

Tuesday October 31

AMIT’s Greater Long Island Gala: AMIT will be honoring several Long Island residents for their longtime service to AMIT at this year’s Greater Long Island Gala. 6:30 pm. $100. 817 Broadway, NY. 516-551-1058.

Wednesday Nov 1

Long Island Challah Bake: Join the women of Long Beach a night of music, dancing and challah baking. 6:45 pm. $36. 1395 Beech Street. Purchase tickets at challahbakeli.com.

31 THE JEWISH STAR October 20, 2017 • 30 Tishrei 5778

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