Guilt. I’m already feeling guilty about the amount of garbage our family produces on Pesach. And the type of garbage.
Gil Student at Hirhurim posted online passover guides this morning and included this note from the cRc:
Paper Goods: All are acceptable, including all paper plates, bowls and cups, all paper and plastic table cloths, as well as all paper towels. It is suggested to not use hot foods or drinks on starched paper goods. Styrofoam products [emphasis mine] may be used instead.
So this is the only time of year I buy Styrofoam. Not only is this stuff bad for the environment, it’s bad for your health, too. (I try not to think too much about this. Stress is bad for your health as well). DO NOT put Styrofoam in the microwave. Buy some uncoated paper plates and use those.
On a positive note, it is always so wonderful to see the greens on the Seder table. In Eastern Europe, where it was hard or impossible to get greens, potatoes were substituted for Karpas and horseradish for Maror, the bitter herbs. Nowadays, we can have both the greens (Romaine Lettuce for Maror and Parsley for Karpas) and the Eastern European traditions.
A tradition I’ve heard of for pre-school children is to plant parsley in a cup on Tu B’Shvat (usually occurs in February) and to nurture the plant so that it is ready to be used by Pesach. Not being very good at indoor gardening, however, (outdoor gardening is much more forgiving; Mother Nature helps), I do have some parsley growing outside my kitchen. Parsley is a biennial, so the little plants I grew from seed last summer (the ones that didn’t die in year one) are now thriving:
Menachem Wecker just posted an interview we did over email on his blog, Iconia. I really enjoyed answering his questions; the connection between Judaism and art for me brings up many issues, struggles, joys.
ֹבָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבו
He shall dwell in isolation; his dwelling shall be outside the camp (Vayikra Tazria 13:46)
From Twerski on Chumash, by Rabbi Abraham J. Twerski, M.D.
One Friday, when R’ Aryeh Levin davened Minchah at the Kossel, he saw a woman crying bitterly. To his inquiry about her distress, she said that her son was hospitalized in isolation in a Jerusalem hospital for lepers. R’ Levin decided to visit the hospital, where he found that there were twelve Jews along with three hundred Arabs. Upon seeing him, the Jews burst into tears. “We have not had a visitor for years,” one man said. R’ Levin made it his business to visit them every Friday. One time they said to him, “Each time you come, we think this is the last time we will see you. All we do here is await death. No one has ever been discharged from this place.”
When the Jews asked for kosher food, R’ Levin’s wife would cook for them, and he personally brought the food to them. On Rosh Hashanah his son accompanied him to blow the shofar for them.
One time, R’ Levin asked the Rebbe of Sochachov to assist him in bringing food to the patients in the leper hospital in Bethlehem. He noted that R’ Levin went into each patient’s room to exchange a few words with them.
“Why do you take so much time to visit this Arab hospital?” the Rebbe asked. “Don’t they have their own clergy?” R’ Levin answered, “There is one Jewish patient there who needs my visit. Once I am there, I will not discriminate, and I will visit all the patients.”
More on Rabbi Aryeh Levin and his biography, A Tzaddik in Our Time
I did this painting about two years ago. The subject is havdalah, the ceremony after the end of Shabbat that we do every week. After saying the havdalah prayer, my husband pours a little wine (or grape juice) unto a plate, and I put the candle in the liquid to extinguish the flame. Can spot the two little cloves, symbolic of the besamim (spices) that we smell so we should have a good week? (Shavua tov = good week)
The havdalah in oils painting has a Rembrandtesque quality that I love.
Rabbi Jonathan Sacks has a nice d’var torah on Parshat Tazria. Why is circumcision a sign of the covenant? First, he tells a bit about life during the time of Hosea:
Hosea lived in the eighth century BCE. The kingdom had been divided since the death of Solomon. The northern kingdom in particular, where Hosea lived, had lapsed after a period of peace and prosperity into lawlessness, idolatry and chaos. Between 747 and 732 BCE there were no less than five kings, the result of a series of intrigues and bloody struggles for power. The people, too, had become lax: “There is no faithfulness or kindness, and no knowledge of God in the land; there is swearing, lying, killing, stealing and committing adultery; they break all bounds and murder follows murder” (Hos. 4: 1-2).
He then contrasts the word Ba’al, which means husband in Hebrew but also refers to the idol of those times, with the word Ish.
[Ba’al] was also, of course, the name of the Canaanite god – whose prophets Elijah had challenged in the famous confrontation at Mount Carmel. Baal (otherwise known as Hadad, and usually portrayed as a bull) was the god of the storm, who defeated Mot, the god of sterility and death. Baal was the rain that impregnated the earth and made it fertile. In terms of myth, Baalism is the worship of god-as-power.
In contrast, Ish(man) and Ishah(woman) are explained:
Here the male-female relationship is predicated on something quite other than power and dominance, ownership and control. Man and woman confront one another in sameness and difference. Each is an image of the other, yet each is separate and distinct. The only relationship able to bind them together without the use of force is marriage-as-covenant – a bond of mutual loyalty and trust in which each makes a pledge to the other to honour one another and the reciprocal duties that bind them together in a moral bond.
His conclusion:
Now we understand why the sign of the covenant is circumcision. For faith to be more than the worship of power, it must affect the most intimate relationship between men and women. In a society founded on covenant, male-female relationships must be built on something other and gentler than male dominance, masculine power, sexual desire and the drive to own, control, possess. Baal must become ish. The alpha male must become caring husband. Sex must be sanctified and tempered by mutual respect. The sexual drive must be circumcised and circumscribed so that it no longer seeks to possess and is instead content to love.
Aside from me: so does this mean in Birkat HaMazon, the blessing after meals, I can say “Ishee instead of Baalee”? (Both mean my husband)
Alpha Man Definition
Cross-posted to Congregation Etz Ahaim’s forum (thank you, David Weintraub, for providing our community with another toy means of communication)
I tend to be fond of blogs with visual content. Not surprising, as I am an artist. So here’s where I’ve been recently:
- Batya posted scenes of spring last week. It is fun to compare spring in one part of the world to the other; at first I mistook her grape vine shot for forsythia, but now that I can compare the two photos I see that grape vines are much woodier.
- Poor Batya! It seems that her monitor is broken, as she again reported here. Do you think she can find one in this office of monitors? Meanwhile, Pesky Settler starting naming her photos, and my favorite is the fig.
- I’ve been noticing that A Simple Jew has simply great visual taste. Take a look at this landscape painting, by Rhode Axel who I think is really Meir Alexlrod(1902-1970), a Russian artist who may have never even seen the subject of the painting, namely the Golan. Note the use of cool, distancing blue in the background against the complementary warm fiery orange in the foreground. Another interesting visual choice by A Simple Jew: a bearded father reads a great big book, presumably a gemarah, while the little boy in a cap plays the violin. Contrast it with the subject matter of the post; in the drawing, it is the boy who yearns for the father’s attention. In the post, Chabakuk Elisha asks how can we get kids attracted to Yiddishkeit.
- Finally, I posted a comment to this post on Iconia, and I got an email back asking me about my artwork in connection to religion. Like my four cups or candles. Stay tuned for more at a later point…
Last week I was discussing the term Sephardi, and Little Frumhouse on the Prairie, who just posted a delicious carnival of delightful bites, suggested I blog about how we Ashkenazim came to a Sephardi shul (or should I say beit knesset…shul is yiddish).
There are a lot of Ashkenazim at Congregation Etz Ahaim. A while back, I wrote a post about Voices of Etz Ahaim, a marvelous oral history book put together by two Ashkenazi members. Many of the Ashkenazim are women married to Sephardi men, but sometimes it’s the reverse. I decided to make a list of “key ingredients” of why Ashkenazim are attracted to Etz Ahaim. Then I add my own personal note at the end.
1) food: Sephardim (the women–the men can’t locate the kitchen…so maybe I should say Sephardot?) know how to cook. Elaborate kiddushes might include dishes such as meat patties on pastry, borekas with a variety of fillings, bulghur & chickpea salad with grated carrots and parsley, and fancy cookies. A simpler kiddush has chickpeas and olives. And there’s usually a jar of herring for the Ashkenazim who need their fix.
2) International flavor: Countries represented include Turkey, Greece, Italy, Israel, Iran, Iraq, France, Morocco, Brazil, Russia. French is spoken in pockets; it’s fun to listen in on the conversations.
Ladino is part of the service. Bendicho su nombre is sung when the Torah is taken out. Ain Kelokeinu is also half Hebrew, half Ladino: non come estro Dio (there is none like our God).
3) Community: It is the only synagogue in Highland Park that isn’t over-crowded and bursting at the seams. We remember “losing” our boys as toddlers in the the large kiddushes of the our previous synagogue. And at Etz Ahaim friendliness comes with the territory.
4) Rabbi Bassous: Our rabbi is both learned and kind, a natural teacher. One can learn from him no matter what your level of Jewish education.
Did I mention the food?
On a more personal note, I like the way the misheberachs (prayer for the sick) are done at Etz Ahaim. When my mother z”l (may her memory be a blessing) was very sick with cancer, the misheberach was very important to me. I didn’t care to say it “quietly to oneself” as was done in the Ashkenazi shul we attended. At Etz Ahaim the women can stand at the mechitza (the separation between men and women) with their requests, and the Rabbi says each name loudly and clearly. I started attending Etz Ahaim on my own, in part so I could hear my mother’s name said out loud. My oldest son soon joined me, as his best friend was at Etz Ahaim. His younger brother soon followed (at that age they went to the groups).
We eventually pulled in my husband (my daughter was born later). Now my husband is on the Executive Board, he’s the treasurer, he keeps track of the aliyot donations, he finds someone to do the haftorah each week, he finds lainers (men who recite Torah) and speech givers when the Rabbi goes away in the summer; they caught him!
But really, it’s the food.
This post is dedicated to all those people who are wondering what in the world do those terms mean! Let’s start with two: Hasid vs. Litvak. When you hear Litvak, think Lithuania. Think the Vilna Gaon. Lots of Talmud study. Emphasis on who’s the smartest. My family is basically Litvak (except for those who married into a hasidic branch or married yekkes or one who married a Yemenite or one who married an Ethiopian). Another term used is misnagdim, meaning those who oppose Hassidim(the ‘im” makes Hasid plural in Hebrew).
In the late 18th Century the Ba’al Shem Tov started Hassidism in what is now the Ukraine. It was in response to the emphasis on Talmud study of the Litvaks. Instead, the emphasis is on prayer, joy, spirituality. Hassidim follow a rebbe. So today you have the Belzer Rebbe, the Gerrer Rebbe, the Satmar Rebbe (disputed leadership). Chabad or Lubavitch is also Hassidic.
There is a tiny branch of the Bostoner Rebbe here in Highland Park. The Bostoner is the only Hasidic branch named after an American city. All the other Hasidic branches are named after towns in Eastern Europe.
Yekkes are German Jews. Yekkes are known for being very punctual. This is as opposed to general “Jewish time” (an event that starts later than it is called for). The term “Yekke” comes from jacket, and it refers to the shorter, more Westernized jackets worn by German Jews, as opposed to the longer coats of Eastern European Jews.
Sephardi refers to Jews who were kicked out of Spain in 1492. However, it has come to refer also to Jews from Iraq, Iran, India or Yemen who never had ancestors who lived in Spain. That’s why in Israel they are called ‘Edot HaMizrach’ or congregations of the East. Sephardim are from countries like Morroco, Italy, Turkey, Greece (especially Salonika), Libya, Tunisia. Many have moved from those countries to France. We belong to a Sephardi congregation in Highland Park, Congregation Etz Ahaim. Why two thorough-bred Ashkenazim and children joined a Sephardi synagogue is a subject for another post. But we are not the only Ashkenazim there! (Ashkenaz = Germany and has come to mean any Jew from Europe).
I haven’t even begun to cover the history of religious Zionism here or how various Hasidic or Sephardic groups have responded to the modern State of Israel.
Two good posts on related topics:
FYI, it was Gail‘s comment on this post that prompted the above post. So, folks, if you like what you are reading or if you are confused by what you are reading, let me know by commenting, and I’ll elaborate in a new post!
Last week Little Frumhouse on the Prairie (isn’t that a great name?) posted that she is hosting the next Kosher Cooking Carnival. So my mind starts churning…maybe a post on food photography?
I photographed one of the dishes I made for dinner one night. Because it was pretty. And it looks nice against the blue background. Food often looks good against blue, because there really isn’t any true blue in food. Even blueberries are really purple.
Later, I go visit my neighbor, arguably one of the best cooks in Highland Park. Last erev Yom Kippur she gave some of her Gondi, a Persian specialty of ground chicken, chickpea flour and spices rolled into balls and cooked in a sauce. Wish I had a photo of that! Are you making anything special for Purim, I ask. She said always makes something different for the Purim seudah (feast). I could tell her mind wasn’t yet on Purim.
On Friday night my husband came home from shul and said our rabbi spoke about the times one can have the Purim seudah (feast) this year. Purim falls on a Friday, not my favorite timing. Batya doesn’t have this problem. We can have the seudah at a choice of three times: in the morning, after noon, or at the end of the day, right before Shabbat starts. One then says Friday night kiddush in the middle and continues one’s meal. The latter sounds like an interesting idea, but then my husband would need to find a minyan for ma’ariv of men doing similar. We ended up agreeing on a brunch for the seudah this year. Eggs, bagels, fruit, veggies and salmon sound like a plan…
Years ago I made a Persian Purim feast… I can’t for the life of me remember what I served, but rice was certainly on the menu.
So, in the spirit of Nutrition Nerd, I’ll teach you how to make brown rice in a crockpot. It’s SUPER easy. Put in a cup of brown rice and 2 cups water. Cook for 2 – 2.5 hours. If, for some reason (you have nothing else going on in your life, right?) you forget the rice, don’t worry, you’ve just got brown rice with crispy edges. The middle is still edible.
Hope you’ve enjoyed my strung together food photo, exotic Persian dish, halachic (Jewish law) note, and recipe all in one post.
My husband reads the parsha in depth every week. This week, he said, he gets off easy. There is not a lot of Rashi commentary, because a lot of the parsha is repetition of what was previously said. So, my son wisely asks, why does it need to be repeated? “That’s tonight’s question, replies my husband. Easier to ask questions than to give answers.” A basic theme of this blog, too.
I found one Rashi commentary that is in this week’s parsha but not in last week’s, Ki Tisa. (This is with the help of Avigdor Bonchek, author of What’s Bothering Rashi.)
Exodus 35:34:
וּלְהוֹרֹת, נָתַן בְּלִבּוֹ: הוּא, וְאָהֳלִיאָב בֶּן-אֲחִיסָמָךְ לְמַטֵּה-דָן.
And He hath put in his heart that he may teach, both he, and Ahaliav, the son of Ahisamach, of the tribe of Dan.
Rashi explains that Ahaliav, the son of one of Jacob’s maidservants, is on equal footing here with Bezalel, son of Leah, one of Jacob’s wives, in the holy work of constructing the Mishkan. This exemplifies Job 34:19: “He does not recognize the wealthy over the poor.”
Avigdor Bonchek explains that even though there is a very similar pasuk in Ki Tisa, that one does not get Rashi’s commentary, because that one uses the word “with”. “With” might mean Ahaliav is a subordinate. In VaYakhel, the pasuk uses “and”. “And” puts the two men on equal basis.
