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8

FeaturesSeptember 25 - October 23, 2009

1635

Echoes From HeavenThe rabbi was flabbergasted. He did not knowthis man, nor had the man ever seen the Rabbi.Yet, he just handed over a tremendous gift tothe synagogue.Parshas HaazinuRabbi Mordechai Kaminetsky

The Paper Chicken"That's exactly what I do," said Rabbi Elim-elech. "I take the rooster in one hand, the prayerbook in the other, and recite the text. Actually,there might be a certain difference between yourkaparot and mine: you probably make sure to usea white rooster, while to me it makes no differ-ence: white, black, brown -- a rooster's a roos-ter..."The Chassidic Masters

The Pleasure Of Seeing NazisKilledTwo issues ago in this publication, I wrote apiece regarding the new movie “InglouriousBasterds.” ... Boy, did I get interesting responsesfrom that article. Dr. Robert J. Rome, Ph.D

The Four KindsThe citrus, or etrog, combines both delicioustaste and a fragrance which is enjoyed by all. Itrepresents the Jew who is both learned in Torah,as well as observant of the mitzvahs.Farbrengen Magazine

community links • Volume 5 Issue 140

22

44 50




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The Pleasure of Seeing Nazis Killed

Robert J. Rome, Ph.D.


One Rosh Hashanah, on the first day, aRabbi of a small congregation gave thesermon of his life. With passion, he dis-

cussed a contemporary issue. He quoted traditional andmodern sources. He showed humor. He touched thecongregation. After the service, everyone congratulatedthe Rabbi on his sermon. That day, the members of theShul were proud. For them, they had the greatest of Rab-bis. Wow, what a sermon!

Then came the Second Day of Rosh Hashanah. TheRabbi again was on fire. But shortly after he started, thecongregation realized that he was giving the exact oppositesermon as the day before. On the day before, the Rabbihad taken one position of a controversial issue. The nextday, he took the opposite view. Again, he quoted modernand traditional sources. He spoke with such passion.

After the sermon on the second day, the congregationmembers had some mixed feelings. They again witnesseda great sermon. But some questioned whether there wassomething wrong in speaking both sides of an issue onconsecutive days. Some actually went to the Rabbi andquestioned his speaking so passionately about the sameissue from both sides. The Rabbi responded: “MostShuls don’t have money to bring in speakers on one side

of a major issue, let alone two separate speakers for bothsides. For the little you pay me, you got both sides!”

Two issues ago in this publication, I wrote a piece re-garding the new movie “Inglourious Basterds.” I wrotehow there is no real need to create fiction regarding hero-ism among Jews during the Holocaust period. There areplenty cases of heroic acts, acts that are often seen as evenmore heroic because of the difficult times and circum-stances. I detailed a few such heroic acts that remainlargely unknown, even though in the first act that I de-scribed close to 2000 individuals were saved and in thesecond scores of individuals were saved. My point: Be-fore we embark on creating fictional accounts of Jewishheroes, we should do our best to publicize the true inci-dents, to immortalize true heroes.

Boy, did I get interesting responses from that article.Most seemed to agree with my basic premise that we mustpublicize the real acts of heroism as most heroic storiesfrom the Holocaust period are still not widely known.However, a vocal minority disagreed strongly with my ar-ticle. They countered that we must create an image of theheroic Jew so that if, G-d forbid, we are ever facing thesame situation, Jews will fight back and not just “walk likesheep to the slaughter.”

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I got to thinking and questioning that while I remainconvinced that there remain many, perhaps hundreds (ifnot more) true acts of heroism that remain largely un-known, is there a benefit of creating through fiction po-tential role models that can guide us in the future? Can amovie like “Inglourious Basterds” serve a purpose, givingJews superhero role models for the future?

Before I comment about the potential effect and impactof the movie, you, the reader, should know whether thisis a movie worth talking about. Did I like the movie? Theanswer is: Definitely YES! Quentin Tarantino re-createsthe French countryside and the capital city Paris to prop-erly reflect how they were during the Nazi occupation. Hetells the story of the role of Nazi propaganda and film-making during this period. The historicity of the settingand situation are spot on.

Tarantino often is well known for going “over the top”in his story telling. Are there some outrageous compo-nents of this movie? Yes. Without giving away too manydetails of the movie, the “scalping” of the Nazis after theyare killed is more than a little outrageous. Yet, the basicsof the movie seem believable and possible. A womanwanting to avenge her family’s killing is most believable.That a group of Jews would want to destroy Hitler andhis hierarchy also rings true.

This is a movie which thinking Jews should see. It pres-ents a “what could have happened” scenario which getsus to thinking whether the U.S. should have done some-thing like this. We question whether there should not onlyhave been local insurrections against the Nazis, but couldthere have been larger attempts at breaking down the Nazileadership and machinery. A movie that brings about somuch thinking is by my definition a movie worth seeing.

The fact that the movie combines seriousness with humormakes it even more watchable. I recommend it (at least 3½ stars out of 4).

Is there harm in creating fictional Jewish superheroes?Probably not. If we set aside dreams that I had as a childwhere I was able to fly like superman and the possibilitythat a young child with similar dreams may have tried tofly off of a roof, there does not appear to be anythingwrong with the creation of superheroes. Superheroes canbe inspirational. They can rekindle our optimism that ul-timately, good wins out over bad. Especially in bad eco-nomic times or times of tragedy, superheroes can awakenus and make us feel good. There is continued interest inthe characters of Superman, Batman, Spiderman, and theothers because of the victory of good over evil and re-lated scenarios they help to create. Similarly, there is aplace for the “Inglourious Basterds” who are able to winout over the evil Nazis, even able to kill Hitler to bring anend to the war.

So many people during the war and after, and evenyoung people born long after the war, question whetherthere can be a G-d in a world where six million can bekilled. “Inglourious Basterds” shouts out, there is not onlya G-d, there can be victory over evil where individuals ofdifferent backgrounds can help win the good fight.

While I still feel it is our duty and responsibility to tellthe true stories of heroism which come from the Holo-caust period, I agree with those who see a good also increating images of heroes that will help provide the modelfor a different kind of action in the future.

With a warning that parts of the movie are violent andsomewhat difficult to watch, I recommend that you seethe movie and tell me what you think. •

Robert J. Rome, Ph.D., is a licensed psychologist in clinical practice in Encino, California. He can be reached at [email protected].



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PARSHAS HAAZINU


This week's portion begins with Moshe'spoetic plea, " Give ear, O heavens, and I willspeak; and may the earth hear the words of my

mouth." (Deuteronomy 32:1)

The verb tense differs dramatically from the begin-ning of the sentence to the end. Normally a plea is saidin the active tense. It is uttered as a command. "Giveear O heavens." "Listen my people." "Lend me your ear."When it comes to the heavens, Moshe expresses hisappeal in an active manner. When it comes to the earthhowever, the expression becomes passive: "May theearth hear." It is almost as if he is not commandingbut submissively acquiescing. "I cannot command the earthto pay attention, rather, may it overhear my pleas."

The Ohr HaChaim points out this anomaly and won-ders why Moshe tells the heavens to listen, but he doesnot include the earth in that directive. Instead Moshesays that the earth shall hear, almost as if the proverbialearth is listening in the background to the prophecyhe directed toward their heavenly counterparts.

Rabbi Yissachar Frand, Magid Shiur in Yeshiva NerIsrael, Baltimore, and noted author and lecturer, tellsa story that he heard from a Rabbi in Dallas, Texas.

One day a man walked into the office of his ortho-dox shul in Dallas. The man was obviously not an ob-servant Jew. In fact, the Rabbi never saw him in thesynagogue before.

"Rabbi," he said, "I'd like to make a contribution." .He proceeded to hand over a check for ten thousanddollars.

The rabbi was flabbergasted. He did not know thisman, nor had the man ever seen the Rabbi. Yet, he justhanded over a tremendous gift to the synagogue."Please, " said the rabbi. "There must be a reason.After all, you are giving this donation to a rabbi whomyou do not know and to a shul in which you do notparticipate. Please tell me the reason."

"The man answered very simply. "Not long ago I wasin Israel. I went to the Wall. There I saw a man. Hewas obviously a very observant Jew. He was prayingwith such fervor, with unparalleled enthusiasm andfeeling. I just stood there and listened. I heard his pleasand supplications, I saw him sway with all his might, Isaw his outpouring of faith, love, and devotion all har-moniously blending as an offering to G-d. From the

day I saw that man pray, I could not get him out ofmy mind. If this is Judaism, I want to be part of it. Iwant to help perpetuate it." Perhaps Moshe is teachingus the significance of an active, forceful, message andits passive ramifications. Effective influence may notonly come when talking to a particular individual,rather it may also come when others hear.

My grandfather, Rabbi Yaakov Kamenetzky ofblessed memory, explains that the word for influencein the Hebrew language, hashpa'ah, comes from thesame root as the word slant or incline, shipuah. Thereare two ways to water a garden; one is to douse thevegetation directly. That takes effort and constant wet-ting. A better way that is more practical is to build aslated roof from which the steady flow of rain will ir-rigate the vegetation. Moshe teaches us that to theheavens we may have to shout. But we don't have toshout at the earth. Because when we speak to the heav-ens with fervor and enthusiasm, the earth listens aswell. •

Rabbi M. Kamenetzky • Courtesy of www.torah.org

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The Paper Chicken

From the Chassidic Masters


O nce, on the evening beforeYom Kippur, one of the chas-sidim of Rabbi Elimelech of

Lizhensk asked his Rebbe to allow himto see how he, Rabbi Elimelech, ob-serves the custom of kaparot.

"How I do kaparot?" repeated RabbiElimelech. "How do you do kaparot?"

"I am an ordinary Jew -- I do whateveryone else does. I hold the rooster inone hand, the prayer book in the other,and recite the text, 'This is my exchange,this is in my stead, this is my atone-ment...'"

"That's exactly what I do," said RabbiElimelech. "I take the rooster in onehand, the prayer book in the other, andrecite the text. Actually, there might bea certain difference between your ka-parot and mine: you probably make sureto use a white rooster, while to me itmakes no difference: white, black,brown -- a rooster's a rooster..."

But the chassid persisted that hisRebbe's kaparot was certainly no ordi-nary event. He had been coming toLizhensk to pray with the Rebbe everyYom Kippur for more than twentyyears now, and had always wanted toobserve his Rebbe at this most solemnmoment.

"You want to see an extraordinary ka-parot?" said Rabbi Elimelech. "Go ob-serve how Moshe the tavern-keeperdoes kaparot. Now, there you'll seesomething far more inspiring than myown, ordinary kaparot."

The chassid located Moshe's tavern ata crossroads several miles outside ofLizhensk and asked to stay the night."I'm sorry," said the tavern-keeper. "Asyou see, this is a small establishment,and we don't have any rooms to let.There's an inn a small distance furtherdown the road."

"Please," begged the chassid, "I'vebeen traveling all day, and I want to restawhile. I don't need a room -- I'll just

curl up in a corner for a few hours andbe on my way."

"O.K.," said Moshe. "We'll be closingup shortly, and then you can get somesleep."

After much shouting, cajoling andthreatening, Moshe succeeded in herd-ing his clientele of drunken peasantsout the door. The chairs and tables werestacked in a corner, and the room,which also served as the tavern-keeper'sliving quarters, readied for the night.Midnight had long passed, and the hourof kaparot was approaching. The chas-sid, wrapped in his blanket under atable, feigned sleep, but kept watch inthe darkened room, determined not tomiss anything.

Before dawn, Moshe rose from hisbed, washed his hands and recited themorning blessings. "Time for kaparot!"he called quietly to his wife, taking carenot to wake his guest. "Yentel, pleasebring me the notebook -- it's on theshelf above the cupboard."

Moshe sat himself on a small stool, lita candle, and began reading from thenotebook, unaware that his "sleeping"guest was wide awake and straining tohear every word. The notebook was adiary of all the misdeeds and transgres-sions the tavern-keeper had committedin the course of the year, the date, timeand circumstance of each scrupulouslynoted. His "sins" were quite benign -- aword of gossip one day, oversleepingthe time for prayer on another, neglect-ing to give his daily coin to charity on athird -- but by thetime Moshe had readthrough the first fewpages, his face wasbathed in tears. Formore than an hourMoshe read andwept, until the lastpage had beenturned.

"Yentel," he now

called to his wife, "bring me the secondnotebook."

This, too, was a diary -- of all the trou-bles and misfortunes that had befallenhim in the course of the year. On thisday Moshe was beaten by a gang ofpeasants, on that day his child fell ill;once, in the dead of winter, the familyhad frozen for several nights for lack offirewood; another time their cow haddied, and there was no milk untilenough rubles had been saved to buyanother.

When he had finished reading the sec-ond notebook, the tavern-keeper liftedhis eyes heavenward and said: "So yousee, dear Father in Heaven, I havesinned against You. Last year I repentedand promised to fulfill Your command-ments, but I repeatedly succumbed tomy evil inclination. But last year I alsoprayed and begged You for a year ofhealth and prosperity, and I trusted inYou that it would indeed be this way.

"Dear Father, today is the eve of YomKippur, when everyone forgives and isforgiven. Let us put the past behind us.I'll accept my troubles as atonement formy sins, and You, in Your great mercy,shall do the same."

Moshe took the two notebooks in hishands, raised them aloft, circled themthree times above his head, and said:"This is my exchange, this is in mystead, this is my atonement." He thenthrew them into the fireplace, where thesmoldering coals soon turned the tear-stained pages to ashes. •



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Sukkah: The "Easy" Mitzvah


From the Chassidic Masters

How [does one fulfill] the mitzvah of dwelling inthe sukkah? One should eat, drink, and live in thesukkah, both day and night, as one lives in one’s

house on the other days of the year: for seven days aperson should make his home his temporary

dwelling, and his sukkah his permanent dwelling.Shulchan Aruch, Orach Chaim 639:1

G-d says... “I have one easy mitzvah, and sukkah is its name”Talmud, Avodah Zarah 3a

“In sukkot you shall dwell for seven days,” instructs the Torah,“...in order that your generations shall know that I made the childrenof Israel dwell in sukkot when I took them out of the land ofEgypt.”

Our sages, noting the Torah’s use of the verb “to dwell”in the above verses, define the mitzvah of sukkah as a com-mandment that, for the duration of the festival of Sukkot(Tishrei 15 to 21), the sukkah is to become our primarydwelling place. Everything ordinarily done in the homeshould be done in the sukkah.

So every autumn, just as the weather is turning inhos-pitable, we move outdoors. For a full week, we exchangeour regular home for a home which leaves us at the mercyof the elements, demonstrating our trust in G-d’s provi-dence and protection, as our ancestors did when “followingMe in the wilderness, in an uncultivated land.”

Dwelling in the sukkah for seven days is a beautiful andinspiring experience; however, one would hardly describeit as “easy.” Yet this is the mitzvah singled out by the Tal-mud as G-d’s “easy mitzvah”!

The Commanding Connection

“Mitzvah,” the Torah’s word for the divine preceptswhich guide and govern our lives, has a dual meaning: theword means both “commandment” and “connection.”

In commanding us the mitzvot, G-d created the meansthrough which we may establish a connection with Him.The hand that distributes charity, the mind that pondersthe wisdom of Torah, the heart that soars in prayer, eventhe stomach that digests the matzah eaten on the first nightof Passover—all become instruments of the divine will.There are mitzvot for each limb, organ and faculty of man,and mitzvot governing every area of life, so that no part of

us remains uninvolved in our relationship with the Cre-ator.

Therein lies the uniqueness of the mitzvah of sukkah.While other mitzvot each address a certain aspect of ourpersona, the mitzvah of sukkah provides a medium bywhich the totality of man is engaged in the fulfillment ofG-d’s will. All of the person enters into and lives in thesukkah. “Sukkah is the only mitzvah into which a person enterswith his muddy boots,” goes the Chassidic saying. For theseven days of Sukkot, the sukkah is our home—the envi-ronment for our every endeavor and activity.

Man and Turf

The specialty of the sukkah as an all-embracing mediumof connection with G-d is best understood in light of thesignificance of the “home” to the human being.

Our sages point out how deeply rooted is man’s desirefor a home. The desire for a home is much more than theneed for shelter and security—the satisfaction of theseneeds alone, without a plot of land to call one’s own, doesnot satisfy the craving for a home. The Talmud goes sofar as to say that “One who does not possess a homestead is not aman.” The need for a home is intrinsic to the soul of manand a defining aspect of the human state.

Thus, a person’s identification with his home is not con-fined to the hours he spends within its walls. Also whenhe is at work, visiting with friends or taking a stroll in thepark, it is as the owner of this particular home that heworks, visits or strolls. Since his very humanity is incom-plete without it, it is part and parcel of everything he does.

For the seven days that we make the sukkah our home,it comes to form an integral part of our identity. Every-thing we do, including what we do outside of the sukkah,is included in the “connection” with G-d achieved by thismitzvah.

Easy as Life

Now we might understand why the mitzvah of sukkah isG-d’s “easy” mitzvah.

A person can approach the fulfillment of G-d’s com-mandments in one of two ways: as a duty, or as the pur-pose of his existence.

The “dutiful” observer of the mitzvot sees the purposeof his life in the realization of his own personal ambitions.At the same time, he recognizes that G-d is the master ofthe universe and is the one who created him, granted himlife, and continues to sustain him in every moment of his


existence. So he feels duty-bound to obey G-d’s commandments.

But then there is the person who understands that “I was not created, but to serve my Creator.” He recognizes this as histrue “I” and as the ultimate fulfillment and realization of who and what he is.

If one assumes the first approach, regarding the observance of a mitzvah as a duty, there will be both “difficult” and“easy” mitzvot. One might fulfill them all, perhaps even willingly and joyfully, but some will be more pleasant and in-spiring, others more tedious and toilsome. The expenditure of time, effort or money that a mitzvah requires will alsoaffect the degree of difficulty one experiences in its fulfillment.

But when we see the fulfillment of the divine will as the very stuff of our life, the concept of a difficult mitzvah isnonexistent. All mitzvot are “easy,” for they do not constitute an imposition on our life—they are our life. Indeed, therewill be no division between the mitzvah and “non-mitzvah” areas of our life. When we live to implement G-d’s purposein creation, our entire life—including those activities which are not explicit mitzvah acts—becomes a single, seamlessquest to connect to our Creator and serve His will.

All mitzvot can be observed in either of the above ways; but there is one mitzvah whose terms of observance call fornothing less than the second approach. The mitzvah of sukkah does not tell us to do something; it tells us to be some-thing—a sukkah-dweller. The way to observe this mitzvah is to make the sukkah our home—our environment, ourroots, our very identity—for seven days of each year of our life.

And when we apply the model of the mitzvah of sukkah to our observance of all of G-d’s commandments, they, too,assume the all-embracing quality of the sukkah. They, too, become as “easy” as life. •


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One of the special commandments of Sukkot is to take "The Four Kinds," the citrus, the palmbranch the willow and myrtle branches. We hold them close together, recite a blessing and, as

is customary, wave them to all the four winds and upward and downward.

Like all other commandments the mitzvah of Four Kinds should be performed be-cause it is the will of G-d. However, it has its particular significance and meaning. One

of the most known explanations is that the Four Kinds represent the unity of allJews.

The citrus, or etrog, combines both delicious taste and a fragrance which isenjoyed by all. It represents the Jew who is both learned in Torah, as well asobservant of the mitzvahs.

The palm branch, or lulav, is of a tree that bears fruit; dates with good taste,but is odorless. It represents those among Israel who are Torah scholars butdo not particularly emphasize good deeds.

The myrtle twigs, or hadasim, are fragrant but tasteless. It represents Jewswho are filled with good deeds but are not learned in Torah.

The branches of willow, or aravot, have neither taste nor smell. It repre-sents those among Jews who are unlearned in Torah and void of gooddeeds.

Putting these four Kinds together teaches us that no one, not even thecitrus or the palm branch can be complete without every single Jew - evenwithout the willows. Without unity the citrus alone is no mitzvah at all.

We wave them on all sides to signify that G-d is everywhere. •

The Four KindsCourtesy Farbrengen Magazine


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By Shalom Paltiel


Did you ever take a close look at KolNidrei, widely considered the mostimportant prayer of Judaism? Read

the translation and you might be quite puzzled as to whysuch a big deal is made out this particular piece of liturgy.It is a simple--albeit strong--statement of annulling vows.Is that the foremost thought on our minds as we enter thesynagogue on the eve of the holiest day of the year?

Two Jews on an Airplane

After completing his morning prayers aboard the El Alflight en route to Tel Aviv, the elderly European Chassidturned to the American Jew sitting next to him and of-fered the use of his prayer shawl and tefillin. The problemwas that a strong language barrier separated the two. TheChassid spoke only Yiddish and Russian, while our modernJew was only able to converse in English. Even sign lan-guage didn't help facilitate communication between thesetwo very different individuals. Finally, in frustration theChassid blurted out the following--probably the extent ofhis English vocabulary: "I Jew--you Jew; I tefillin--youtefillin." There was no need to say another word. The manunderstood. Sure he'd put on tefillin aboard his first flightto Israel.

I love this story because it speaks volumes about thecommon Jewish spark that each of us possess, regardlessof who we are and the extent of our Jewish observance.These two Jews had very little in common; they stemmedfrom different parts of the world, and didn't even share acommon language. Yet, when it came to the Jew within,they connected seamlessly; they were one and the same.Suddenly they understood each other perfectly. In truth,there was no barrier at all. Because after all--"I Jew, YouJew."

Another one of my favorites is the story of the poor,jobless man who came to the circus looking for work. Theonly available position was to fill in for a missing tiger.They gave him a tiger's costume and put him in the cage.All was well until Mr. Lion began strolling in his direction.Petrified, the tiger said what a Jew says when faced withimminent death: Shma Yisrael Ado-noi Elo-henu Ado-noiEchad ("Hear O Israel, G-d is our G-d, G-d is one"). To whichthe lion answered: Baruch shem kevod malchuto leolam va'ed("Blessed be the name of the glory of His kingdom forever andever"--the second verse of the Shema).

That's the story of the Jews: On the surface we mightlook very different from one another. Underneath, we're

all the same.

Brand Name Judaism

The problem is the labels. Every Jew has a label!

Orthodox. Conservative. Reform. Reconstructionist.Modern. Traditional. Secular. Religious. The list goes on.Where did all these labels come from? Do you think for amoment that Moses organized the people of Israel aroundMt Sinai in accordance with their denominational affilia-tions? Of course not. These labels are not rooted any-where in Torah or classical Jewish literature. They arerecent inventions that serve absolutely no purpose otherthan to divide our people. And this, at a time when weneed each other more than ever. I think all agree moreunity is what we need. As for division amongst our people,we've got plenty of that...

When it comes to clothing I'd be the first to agree: labelsserve an important purpose in helping us choose our pre-ferred selections in terms of style, quality, etc. But whoever heard of labels for Jews?

Think about it. What use are these labels to the Jewishpeople other than to create partitions along denomina-tional lines? Why can't we all just be "Jewish"? Why theneed to label ourselves based on our level of observance?

It's true some of us are more religiously observant thanothers. Is that reason to categorically divide us into splin-tering groups? Let us each observe Judaism and its pre-cepts to the best of our knowledge and ability, withoutthe need of a name tag proclaiming ourselves a particularbrand.

In addition to dividing us, the labels also limit ourgrowth as Jews. Once we've been labeled, we no longerfeel the need to learn more about our heritage than is typ-ical for members of our particular group. Remove thelabel, and Judaism is yours to explore, completely andfreely, without fear you might cross the line and observesome tradition that's not for your type. See my point?

If I'm not Religious--Am I a Bad Jew?

Perhaps we subconsciously use labels to lower the barso we can still feel good about ourselves as Jews even ifwe're not growing Jewishly. The truth is there's no needfor that accommodation. G-d loves us just the same--evenif we're not "perfect" Jews.

The Lubavitcher Rebbe would always emphasize thevalue of performing even one single mitzvah (Jewish ob-


servance). He repeatedly proclaimed that Judaism is notan all-or-nothing religion as some might have you think("Either observe all of Torah or don't bother with any ofit 'cause you're a 'bad' Jew anyway"). This would be thecase if G-d were a tyrannical dictator whom we needed toplacate. In truth, G-d is a loving father. He asked us to ful-fill the mitzvahs, not in quest of power or control, but outof His deep love for each of us--His precious children.With children, it's not perfection you look for. A good par-ent wants each child to reach their best potential. It's not"all-or-nothing." It's "do-your-best!"

A man from the Lubavitch community in Brooklyn oncecomplained to the Rebbe about one of his children whohad "left the path" of Torah observance. "I raised all ofmy children exactly the same way. I can't understand whythis one veered away." Replied the Rebbe: "Therein liesthe problem. You raised all of your children the same way.But they're not the same. Each child is unique and requiresdirection and guidance in accordance with his or her indi-vidual personality."

G-d is a loving, wise parent who has a personal andunique relationship with each of us. Sure, He'd like us allto "reach for the stars" and try to observe Judaism fully inall of its beauty and depth. But that's for long term. Forright now what is most important to G-d is that we do ourbest and continue to grow. If we observe one more mitz-vah this year than we did last year--we are making G-dproud!

Annulling the Labels

So why the whole fuss around Kol Nidrei? On a deeper,mystical level it is much more than just the annulment ofvows and promises. It is a powerful declaration of an-nulling and invalidating any and all labels, restrictions, de-marcations, shackles, barriers and name tags that tend toobscure our sparkling inherent Jewish essence. All of usshare one single designer label: JEW! We are one very spe-cial, indivisible people; the family of G-d's chosen nation.Sure, like any good family we have our share of sibling ri-valry. But that doesn't change the fact that "I Jew--YouJew." •

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It was the first day of Sukkot, and all the congregantsin the shul of Rabbi Elimelech of Lizensk were in afestive mood. One could feel the "Yom-Tov" spirit

in the atmosphere.

As Rabbi Elimelech stood at the lectern and began recitingHallel, all eyes turned upon him. There was something un-usual in his manner this Sukkot. Why did he stop so suddenlyin the middle of his swaying as he held the etrog and lulav inhis hands to sniff the air? And why did he not go throughthe Service in his usual leisurely manner? It was evident thatsomething was on his mind, something rather exciting by thelook on his radiant countenance.

The minute the davening (praying) was over, Rabbi Elim-elech hurried to where his brother Rabbi Zusha (who hadcome to spend the festival with him) was standing, and saidto him eagerly: "Come and help me find the etrog which ispermeating the whole shul with the fragrance of the Gardenof Eden!"

And so together they went from person to person untilthey reached the far corner of the shul where a quiet lookingindividual was standing, obviously engrossed in his ownthoughts.

"This is the one," called out Rabbi Elimelech delightedly."Please, dear friend, tell me who are you and where you ob-tained this wonderful etrog?"

The man, looking somewhat startled and bewildered at thisunexpected question, replied rather slowly, carefully choosinghis words:

"With all due respect to you, Rabbi, it is quite a story. Doyou wish to sit down and listen to it all?"

"Most certainly I do," answered Rabbi Elimelech emphat-ically, "I am sure it will be a story worth hearing!"

"My name," began the quiet-looking man, "is Uri, and Icome from Strelisk. I have always regarded taking the "fourkinds" on Sukkot as one of my favorite mitzvot, and so, al-

though I am a poor man and could normally not afford tobuy an etrog according to my desire, my young wife, whoagrees with me as to its importance, helps me by hiring her-self out as cook. Thus she is independent of any financialhelp from me, and I can use my own earnings for spiritualmatters. I am employed as melamed (teacher) in the village ofYanev, which is not far from my native town. One half ofmy earnings I use for our needs and with the other half Ibuy an etrog in Lemberg. But in order not to spend any moneyon the journey I usually go on foot.

"This year, during the Ten Days of Repentance, I was mak-ing my way on foot as usual, with fifty gulden in my pursewith which to buy an etrog, when on the road to Lemberg Ipassed through a forest and stopped at a wayside inn to havea rest. It was time for 'minchah' so I stood in a corner anddavened minchah.

"I was in the middle of my prayers when I heard a terriblesound of moaning and groaning, as of one in great anguish.I hurriedly finished my davening so that I could find out whatwas the trouble, and if I could help in any way.

"As I turned towards the man who was in obvious distress,I beheld a most unusual and rough looking person, dressedin peasant garb with a whip in his hands, pouring out histroubles to the inn-keeper at the bar.

"From the somewhat confused story, between his sobs, Imanaged to gather that the man with the whip was a poorJew who earned his living as a baal agallah (owner of a horseand cart for carting purposes). He had a wife and several chil-dren and he barely managed to earn enough to make endsmeet. And now, a terrible calamity had be fallen him. Hishorse, without which he could do nothing, had suddenly col-lapsed in the forest not far from the inn, and just lay thereunable to get up.

"I could not bear to see the man's despair and tried to en-courage him, by telling him that he must not forget that thereis a G-d above us who could help him in his trouble, however


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serious it seemed to him.

" 'I'll sell you another horse for fifty gulden, although I as-sure you he is worth at least eighty, but just to help you outin your difficulty!' " The inn-keeper was saying to the wagondriver.

" 'I haven't even fifty cents, and he tells me I can buy ahorse for fifty gulden!' the man said bitterly.

"I felt I could not keep the money I had with me for anetrog when here was a man in such desperate plight that hisvery life and that of his family depended upon his getting ahorse. So I said to the inn-keeper:

"'Tell me what is the lowest price you would take for yourhorse?'

"The inn-keeper turned to me in surprise. If you pay meon the spot, I will take forty-five gulden, but absolutely nota cent less. I am selling my horse at a loss as it is!'

"I immediately took out my purse and banded him forty-five gulden, the wagon driver looking on, his eyes nearlybulging out of their sockets in astonishment. He was justspeechless with relief, and his joy was absolutely indescrib-able.

"'Now you see that the Almighty can help you, even whenthe situation appears to you to be entirely hopeless!' I said tohim as he hurried off with the innkeeper to harness thenewly-bought horse to his forsaken cart tied to the strickenhorse in the forest.

"As soon as they went off, I hurriedly got my few thingstogether and disappeared, as I did not want to be embar-rassed by the thanks of the grateful wagon driver.

"I eventually reached Lemberg with the remaining fivegulden in my pocket, and naturally had to content myselfwith buying a very ordinary looking but kosher etrog. Usuallymy etrog is the best in Yanev, and everyone used to comeand make a blessing over it , but this year I was ashamed toreturn home with such a poor-looking specimen, so my wifeagreed that I could come here to Lizensk, where nobodyknew me."

"But my dear Rabbi Uri," cried out Rabbi Elimelech, nowthat the former had finished his story, "Yours is indeed anexceptional etrog. Now I realize why your etrog has the fra-grance of the Garden of Eden in its perfume! Let me tellyou the sequel to your story."

"When the wagon driver whom you saved thought abouthis unexpected good fortune, he decided that you must havebeen none other than the Prophet Elijah whom the Almighty

had sent down to earth in the form of a man, in order tohelp him in his desperation. Having come to this conclusionthe happy wagon driver looked for a way of expressing hisgratitude to the Almighty, but the poor man knew not a He-brew word, nor could he say any prayers. He racked his sim-ple brain for the best way of thanksgiving.

"Suddenly his face lit up. He took his whip and lashed itinto the air with all his might, crying out with all his being:'Dear Father in Heaven, I love you very much! What can Ido to convince you of my love for you? Let me crack mywhip for you as a sign that I love you!' Saying which, thewagon driver cracked his whip into the air three times.

"On the eve of Yom Kippur, the Almighty up above wasseated on His 'Seat of judgment,' listening to the first prayersof the Day of Atonement.

"Rabbi Levi Yitzchak of Berditchev, who was acting as theCounsel for Defense on behalf of his fellow Jews, was push-ing a wagon full of Jewish mitzvot to the Gates of Heaven,when Satan appeared and obstructed his path with piles ofJewish sins, so that Rabbi Levi Yitzchak just got stuck there.My brother Rabbi Zusha and I added our strength to helphim move his wagon forward, but all in vain; even our com-bined efforts proved fruitless.

"Suddenly there came the sound of the cracking of a whipwhich rent the air, causing a blinding ray of light to appear,lighting up the whole universe, right up to the very heavens!There we saw the angels and all the righteous seated in a cir-cle, singing G-d’s praise. On hearing the wagon driver'swords as he cracked his whip in ecstasy, they responded:'Happy is the King who is thus praised!'

"All at once, the Angel Michael appeared, leading a horse,followed by the wagon driver with whip in hand.

"The Angel Michael harnessed this horse to the wagon ofmitzvot, and the wagon driver cracked his whip. Suddenlythe wagon gave a lurch forward, flattening the piles of sinsthat had been obstructing the way, and drove it smoothly andeasily right up to the Throne of Honor. There the King ofKings received it most graciously and, rising from the Seatof judgment, went over and seated Himself on the Seat ofMercy. A happy New Year was assured."

"And now dear Rabbi Uri" concluded Rabbi Elimelech,"you see that all this came about through your noble action.Go home, and be a leader in Israel! For you have proved yourworthiness, and you shall carry with you the approval of theHeavenly Court. But before you go, permit me to hold thiswonderful etrog of yours, and praise G-d with it." •


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1. Place the head of cabbage in a large pot over highheat and add water to cover. Boil cabbage for 15 min-utes, or until it is pliable and soft. Drain and allow to coolcompletely. Remove the hard outer vein from the leaves.

2. In a separate large bowl, combine the beef, rice,garlic powder and the egg, mixing well. Place a smallamount, about the size of your palm, into the center of acabbage leaf and fold leaf over, tucking in the sides ofthe leaf to keep meat mixture inside.

3. Pile up the filled leaves in a large pot, putting thelarger leaves on the bottom. Add the tomato juice, vinegarand sugar and enough water to cover. Simmer overmedium low heat for about 60 minutes.

• 1 med. head cabbage• Water to cover• 1 Pound ground beef• 1 C cooked rice• Garlic powder to taste

• 1 egg• 1 can tomato juice• 1 tablespoon vinegar• 1 T white sugar• Water to cover

Directions

Ingredients

Calfornia Kosher KitchenStuffed Cabbage

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HOUSING

FOR RENTGuest House and Room for RentCharming Guest House with private patio, fur-nished, 360 sq ft, Kosher kitchenette & privatebathroom on Olympic Blvd. Carthy Circle. Utili-ties included, no smoking, no pets, referencesplease. Call David at Home: 323-934-4826.Cell: 323-687-4154 -1420-

•••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••Guest House for Rent Beverly/La Brea, $1,050/mo. Large, Bright,Clean and Newly Remodeled. Full Bathroom,Kitchenette and Private Entrance, ShomerShabbos 323-687-3698 -1545-

•••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••Apartement WantedSingle mom with 6 yr old child looking for a 1Bedroom, Studio or a Back House to rent.Please call Judy at: 818.605.8774•••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••

Room For RentRoom for rent for woman only, beautiful gar-den, Pico/Robertson, Private entrance, ShomerShabbos, Call Sarah at 818-451-5622 -1519-

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Office Space for rentFurnished office space for rent in quietPico/Robertson area …. Various offices -pri-vate and shared space available. Lease includesfurnished office space with storage, use of con-ference rooms and break room amenities, i.e.:coffee, fridge, microwave, water and bath-rooms. Ancillary services available by arrange-ment—internet, phone, office supplies, copymachine etc. Please contact Ari Brown for in-quiries [email protected] 310-360-8512 -348-

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For RentExquisite Studio Apartment/Office - withKitchenette. Brand New A/C & Appliances.Fully tiled full Bathroom. Private Entrance. To-tally Detached. Utilities incl. Centrally locatedin the Heart of the La Brea/Beverly Area-Walking distance from Shuls & Kosher Stores,Ideal for someone single and frum. Please call:323-708-5122 -1436-

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APARTMENT FOR RENT

1 & 2 bedrooms available in West Hollywoodarea. Great Location , hardwood floors.Please call 310-420-8676

EMPLOYMENTFOR LEASE, BRAUM REAL ESTATE

www.BraumRE.com

LUXURY APTS IN VALLEY VILLAGEOversized Floorplans. Laundry on every floor.Security Parking/Entrances. Central AC.Hrdwd Floors. Elevator. Close to shuls. 1+1.5 $1,150, 2+2 $1,475, 3+2 $1,7951 MONTH FREE with 1 YEAR LEASE.Call Daniel @310-925-9972 -1404-

ADVERTISE WITH THECOMMUNITY LINKS CLASSIFIEDS

PHONE: 323-965-1544 Email: [email protected]

REAL ESTATES OPPORTUNITIESFor all your Real Estate needs!Daniel Dayani Realtor Associate at 310-279-2991or e-mail to [email protected] -1457-

SALES PERSON WANTEDExcellent Opportunity for highly motivated salesperson to work for growing business. Create yourown hours. Work from home. For further informa-tion please email us at info@community links.infoRef #1980

BAL KOREH/BAL TEFILAHLooking for Bal Koreh position in the Pico Robertson area.References available upon request. Also available for BalTefilah. Call David at Home: 323-934-4826. Cell: 323-687-

4154 -1420-

DAY CAREMorah Ellen Stern Day Care- Baby sittingOver 25 years of experience, Warm loving environ-ment, Safe personalized attention, Reasonable rates-Flexible hours, Infants-toddlers are welcomeWe still have a few spaces left. Please call(323) 938-8735 -1578-

Seeking a tutor to assist a girl with special needsentering 11th grade at Orthodox High Schoolfall 2009-2010. Part-time position of Up to 10hours in am and pm. Must be able to read,write and translate passages in Hebrew. Available ASAP. Ask for Iris at 213-219-8157.

Large furnished apartment La Brea/Beverly.Spacious 3 bed/3 bath. Close to shuls andshopping. Frum, family oriented neighbor-hood. Short or long term rental. Please call323-377-3811 [email protected]

Childcare needed for Jewish bilingual 4 year oldCare must be superior. Hours are Flexible.Call Richard. s703-628-5472 [email protected]



SALADS

EGG SALAD................................$3.95POTATO SALAD............................$3.95TUNA SALAD................................$3.95COLE SLAW.................................$3.95CORN SALAD...............................$3.95RED CABBAG SALAD.....................$3.95BEET SALAD.................................$4.95CARROT SALAD............................$4.95 CHUMUS......................................$4.95CUCUMBER SALAD .......................$4.95TECHINA......................................$4.95BABAGANOUSH.............................$5.95EGGPLANT WITH TEHINA.................$5.95EGGPLANT WITH MUSHROOM..........$5.95METBUCHA SALAD.........................$6.95ROASTED HOT PEPPER.................$6.95

MEAT

SWEET & SOUR MEATBALLS..........$9.95MEDITERRANEAN MEAT-B A L L S . . . . . . . . . . . . . $ 9 . 9 5SCHNITZEL............................$9.95CHICKEN LEGS WITH -OLIVES & LEMONS........................$9.95CORNISH HENS STUFFED WITH -RICE & MEAT...............................$9.95WHOLE STUFFED TURKEY ...............$9.95ROASTED WHOLE CHICKEN...........$12.00STUFFED CHICKEN BREAST..........$12.95SWEET PINEAPPLE CHICKEN..........$12.95MINI STEAKS

WITH MUSHROOM SAUCE............$14.95ROAST BEEF................................$19.95

FISH

FRIED WHOLE TALAPIA...................$7.95GEFILTE FISH.................................$8.95GRILLED TROUT..............................$8.95GRILLED SWEET SALMON................$8.95MOROCCAN FISH............................$9.95

KUGELS

APPLE KUGEL.................................$5.00POTATOES KUGEL...........................$5.00CARROT KUGEL..............................$5.00NOODLE KUGEL..............................$5.00TSIMMIS.........................................$5.00

SIDE DISHES

WHITE RICE..................................$3.95ROASTED POTATOES......................$3.95POTATOES WITH ROSEMARY............$4.95CHICKEN SOUP..............................$3.95YELLOW RICE WITH VEGETABLES....$4.95YAMS...........................................$5.95STEAMED VEGETABLES..................$5.95MIMI BUREKAS (BY DZ.).................$6.00HOT DOGS IN BLANKETS (BY DZ.).....$6.00MOROCCAN OLIVES.......................$7.95MOROCCAN COUSCOUS WITH VEG...$8.95 CHICKEN CHOPPED LIVER..............$8.95MOROCCAN CIGARS (BY DZ.).........$10.00TANZIA (SAUTEED SWEET DRIED FRUIT

AND ONIONS - MOROCCAN STYLE)........$12.95

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Community Links Issue 140