Community Links Issue 196

D e c e m b e r 1 6 - D e c e m b e r 3 0 , 2 0 1 1 V o l . 8 I s s u e 1 9 6 c”ga, .ehn - cahu

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2 D e c e m b e r 1 6 - D e c e m b e r 3 0 , 2 0 1 1 • 323-965-1544 • [email protected]

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FeaturesDecember 16, 2011

Turning GunsInto MenorahsExamining it further, I was extremelysurprised to see that the candle hold-ers were the shells of M14 rifles.

Rabbi Eli Hechty

Oh Baby'You still think I'm a baby!' shesobbed. 'I am almost eighteen al-ready, and all you do is call me yourbaby! Won't I ever be a grown-up inyour eyes?'

Rabbi Mordechai Kaminetzky

The dog tagdilema

Dog tags. When you get right downto it, the military’s dog tag classifica-tion forced me to reclaim myJudaism.

By Doron Kornbluth

Our Children Deserve Better

There are things which can be donefor our children. There are thingsactually being done by many to helpand protect our children.

Dr. Robert Rome

COMMUNITY LINKS • Volume 8 Issue 196

38

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In my psychological practice, I see a lot of things, goodand bad. I witness many successes within our Jewishschools as students get accepted to prestigious colleges

upon graduation while others successfully achieve Smichah(rabbinic ordination) and other honors. I see youth sportsleagues and successful youth programs and camps. Unfor-tunately, however, I have been seeing a lot of bad things latelyimpacting children in the Orthodox Jewish community. Ourchildren and families really deserve better.

I am concerned about the behavior, or frequent lack of ap-propriate behavior, in many of our schools. In my work as apsychologist in the community, I observe children at manyschools. In the course of a year, I visit close to 20 schools,three to four of them typically are Jewish day schools oryeshivas. When I visit a public school or a secular privateschool, even in ghetto areas, I see very well behaved class-rooms. Students in public elementary schools walk orderlyto recess in formation along a line painted on thecorridor/walkway. The scene is often much different in Jew-ish schools. I remember one of my recent visits to a Yeshivawhere about 25 boys were gathered among the lockers in thehallway at recess and two of the boys were actually fighting,beating up each other. The others were cheering them on.These boys never even got to the recess yard. In the publicschool, an on-staff person is always nearby. I saw no teacher

or staff member in the vicinity of the 25boys fighting and cheering in the hallwayof the yeshiva. In classrooms I have vis-ited in Jewish day schools, I most oftensee one or two kids acting virtually outof control with hyperactive and similarbehaviors. Classes often look, and actu-ally are, out of control. Other childrenwith identified learning disabilities areasked to leave the school as there areoften no resources to serve their needs.Bullying activity is common. Horren-dous language is used. Jewish dayschools are often out of control. Ourchildren deserve better.

There are many talented individualswho teach our children. But whereteachers in public and secular privateschools have teaching credentials, includ-ing proper training and experience be-fore being hired, we often find teachersin our Jewish schools who lack even adegree, let alone a credential. Their “stu-dent” teaching is often done after theyhave been hired to be a full-time teacher

in our schools. And who is guiding the uncredentialed teach-ers? Principals who lack administrative credentials. Few havebeen properly trained in how to discipline or encourage goodbehavior. Teachers and administrators may have very goodintentions, but they often lack the training and skills to ac-complish their tasks. Our children deserve better.

Traditional Jewish parents are often fearful of licensed psy-chologists and other certified professionals who may workwith children as they are afraid that non-religious profession-als will oppose sending children to Jewish schools or will en-courage inappropriate, non-traditional behaviors andactivities. They fear that our children may be influenced byindividuals who do not share the same values or may even beopposed to religion and traditions. When their children areidentified as having problems, they will often take them tounlicensed individuals who may like children very much, butwho lack professional training, credentials, or appropriate li-censes. The person may be a rabbi with a long beard, but nota board certified behaviorist or a licensed psychologist ortherapist. The young tutors employed lack the formal quali-fications of a certified educational therapist. They may bevery well intentioned and even pretty good. But they lack thetraining to handle difficult circumstances and special needs.And unlike a licensed individual, the families have no recourseif the treating individuals are less than professional. There

Robert J. Rome, Ph.DOur Children Deserve Better


are no ethical requirements and no required confidentiality.There are no standards or qualifications. Most often, while theparents have paid thousands of dollars, often more per hourthan would have been required for a licensed professional whomay take clients on the basis of a sliding scale, the problemsremain unresolved after dozens, or even hundreds of sessions.Not being trained in community resources, the children are sel-dom referred by these unlicensed individuals to free servicesand supports which may be provided in the communitythrough regional centers, county programs, or schools or otherpublic agencies. Not only do they not refer to community re-sources, when a child has a serious specialized problem, theydon’t even have the training to recognize the severe need, letalone refer to specialists in the community. Children only be-come more and more frustrated. Our children deserve better.

There are things which can be done for our children. Thereare things actually being done by many to help and protect ourchildren.

As you may know, California, unlike other states, does notprovide special education services to any child not attendingpublic school, with one exception. Students can receive a thor-ough evaluation through the school district, for free, to assessfor learning and other special concerns. Knowing that manyfamilies in the Orthodox Jewish community are reluctant toenter public schools, even for a free evaluation, several yeshivasand Jewish day schools have arranged for school district schoolpsychologists to do evaluations of students within the yeshivaby well trained credentialed school psychologists who are wellacquainted with the special concerns of the Jewish community.A couple of these school psychologists are actually OrthodoxJews themselves who currently send or have sent in the pasttheir own children to Jewish schools. These services can bearranged through day school principals. The free assessmentscan be an important first step to gaining for the child identifi-cation of the specific needs experienced and facilitating appro-priate services and resources to help the child.

We should move toward having more of our teachers andschool administrators appropriately credentialed. Loyola Uni-versity of Chicago (very interestingly a Catholic school) has anestablished program to help Jewish educators gain advancedtraining and credentials. The Loyola program includes studyingover a couple of summers, coupled with some supplementalstudies during the school year. Other programs also exist whichcan elevate the skills of our teachers. We need to encourage,and even subsidize as a community such studies. We need toestablish that we want only fully trained teachers working withour children. Imagine if we couple the love of teaching andJudaism that many of our teachers show with sound educa-tional theory, practice, and training!

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We need zero tolerance in our schools, our synagogue pro-grams, and our summer camps of those who have abused chil-dren or who are likely to abuse our children in the future. Likeother child-serving groups and organizations, we need to havebackground checks and fingerprinting of any adults who maywork with our children. In keeping with the law, we must re-port suspected child abuse and not seek to protect offendingrabbis and teachers by rallying as a community to protect these“scholars” while often enabling the harming of other children.

There are things we can implement in the community to fur-ther protect and serve the needs of our children.

Seeing the need to prepare more Orthodox Jews for licensedprofessions to work with and assist our children and families,Touro University Worldwide has instituted a Master’s in Mar-riage and Family Therapy program which can be completedonline, providing all of the education to qualify for the therapyexperience leading to a license in Marriage and Family Therapy.While students will still have to complete the required super-vised clinical experience in the community to gain licensure,the Touro program enables all of the required course work.Sensitive to traditional sensitivities, the school calendar is basedaround the Jewish calendar with no required class sessions onJewish holidays and no work required on the Sabbath. Stu-dents can complete the advanced studies from the safety of

their own living rooms. Students do not have to violate theirJewish observance and values to gain an accredited, recognizeddegree. There are some other exciting programs and optionsat other universities for those seeking to work with our chil-dren and families. As a community, we can gain more trainedand licensed individuals to do effective work with our children.This is indeed what our children and families deserve.

There are other exciting and innovative programs either re-cently created or in the process of creation which will enhanceour schools and programs, our children and our families.While problems still remain, things are looking up.

The first step is often the recognition of the problem. Weneed to establish goals relating to what we want from ourschools and teachers. We need to establish, and enforce, a highdegree of standards. We should strive for the best, and notjust settle for the minimum.

Also, we owe a debt of gratitude to those who are workingso hard every day in the best interests of our children andcommunity. With their hard work and help, the future looksbright.

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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Chanukah ObservancesLatkes, Donuts, Dreidels & More

Oil & Cheese

Chanukah commemorates an oil-based miracle—whichexplains why we eat oily foods to commemorate it. Someeat fried potato pancakes, a.k.a. latkes, while others eat suf-ganiyot—deep-fried doughnuts. Some eat both. Most sur-vive the holiday.

Yes, food can be dangerous. One of the greatest Mac-cabee victories was the result of feeding the enemycheese—so we also eat dairy foods on Chanukah.

Chanukah Gelt

During Chanukah it is customary to give gelt (money)to children, so that we can teach them to give some of itto charity—and just to keep things festive and happy.Some have the admirable custom of gelt-giving eachweeknight of Chanukah.

Dreidel

The Greek oppressors outlawed Torah schools, so thechildren would study in the forests, posting a sentry toalert them of Greek patrols. When the alert came, the chil-dren would hide their texts and start playing with dreidels(spinning tops).

We, too, play dreidel games on Chanukah to commem-orate the courage of these heroic children. The four He-brew letters on the dreidel are an acronym for “Nes GadolHayah Sham”—a great miracle happened there. So playingdreidel keeps us mindful of the Chanukah miracles evenduring fun and games.

The Prayers

Each day of Chanukah we thank G‑d by reciting thecomplete Hallel in the morning prayer service. We also in-sert a special prayer of thanksgiving, V’al Hanissim, in theprayers and Grace after Meals. Every morning we readfrom the Torah about the inauguration offerings broughtin honor of the dedication of the Tabernacle reminiscentof the Maccabean rededication of the defiled Temple.

Shabbat Chanukah

On Friday afternoon, light the menorah before lightingthe Shabbat candles. The Friday night Chanukah candlesmust burn for at least 1½ hours—so you may need moreoil or larger candles. On Saturday night, light the menorahafter dark, after the Havdalah ceremony.





Baby. Inthe sixtiesit was aterm ofpoetic af-f e c t i o n

meted to any living organism that a particular party was in-terested in. In the school yard, its chant -- and a directive tostick its head in a sauce usually reserved for a roast -- is a ver-bal taunt usually invoked by one of two immature sparringpartners.

But when the Torah refers to someone as a child or a na'arit is taken very seriously. Often it raises a flag. It is reason toanalyze and deduce. The word na'ar is often translated a child.It is hardly used for an infant and rarely for a mature adoles-cent. But when applied in those circumstances, the commen-taries note its usage, and they comment.

In fact, when infant Moshe is found in a reed basket float-ing on the Nile, the Torah tells us that the daughter ofPharaoh heard a na'ar crying. (Exodus 2:6). Rashi commentson the apparent anomaly. After all the word na'ar is not usedfor an infant. He explains by quoting Midrashic sources thatMoshe had a voice like a mature lad.

This week, the term na'ar is also used, and on the surface itis not complimentary. "Yoseph was 17-years-old and was ashepherd with his brothers by the flock, but he was a na'arwith the children of Bilhah and Zilpah, his father's wives.”Again the expression na'ar raises a flag. The Medrash obvi-

ously feels that that term shouldbe reserved for children youngerthan teens. And so the Medrashasks, is it fitting to label a 17-year-old a Na'ar? It teaches usthat at that age Yoseph acted im-maturely; dressing his hair andadorning his eyes to look hand-some.

(Ramban feels that the termna'ar would apply, as he wasyoungest of all the brothers ex-cept for Benjamin, a mere childat the time.)

The Sfas Emes asks a powerfulquestion. If the term na'ar is outof place for anyone even ap-proaching his late teens then anearlier verse surely needs clarifi-cation.

In Parshas Vayeirah Avraham travels for three days togetherwith his sons Yitzchak and Yishmael, and his servant Eliezer,pursuing Hashem's command to bring his son as an offeringon Mount Moriah. As he finally sees the mountain, he knowsit is time to conclude the journey alone with only Yitzchak.So Avraham tells Yishmael and Eliezer, "remain here with thedonkey, and I and the na'ar will go yonder." (Genesis 22:5).

Yitzchak was 37-years old at the time, yet not one commen-tator is troubled that his father calls him a baby! Why?

A man once approached my grandfather, Rabbi YaakovKamenetzky, of blessed memory, quite distraught.

"I know this may not sound like a major problem," hebegan, "but my 17-year-old daughter is very upset with me.It has come to a point that she hardly talks to me. It began afew nights ago. My wife and I were with a number of oldfriends at a wedding when my daughter walked by. I intro-duced her to them by saying, 'This is my baby.'

"I could see that at the moment she became very upset. Mo-ments later she pulled me to aside and was crying. 'You stillthink I'm a baby!' she sobbed. 'I am almost eighteen already,and all you do is call me your baby! Won't I ever be a grown-up in your eyes?' Ever since then she doesn't want to talk tome."

The man shrugged as he pleaded with the sage. "I reallydon't want to make this into a major issue, but I'm not surehow to resolve this. Perhaps the Rosh Yeshiva can guide me."

Reb Yaakov put his hand on the man's shoulder. "You live

OH BABY! Parshas Vayeishev


in Flatbush, don't you?"

At the time Reb Yaakov was staying at his youngest son,Reb Avraham's home, and he invited the man to visit himthere together with his daughter. He assured him that hewould not discuss the incident but was confident that by thetime the visit was over the matter would be resolved."

The next day the man and his daughter visited Reb Yaakovat Reb Avraham's home. Reb Yaakov invited the man and hisdaughter into the dining room where they discussed a varietyof issues from school work to life in pre-war Europe every-thing but the incident at the wedding.

About 10 minutes into the conversation, my uncle, RebAvraham, came down the stairs. Reb Yaakov looked over tohim and invited him to join the conversation. But first he in-troduced Reb Avraham to his guests.

"This is my baby!" exclaimed the revered sage as he gave awarm hug to his 55-year-old son.

Needless to say, the impact on the 17-year-old girl changedher perspective on her father's comments. Fifteen minuteslater they left the house with a renewed and invigorated rela-tionship!

The Sfas Emes answers his question very simply. When theTorah in a narrative describes someone as a na'ar it is a flagfor concern. It needs explanation, whether complimentary or

otherwise. But when a father calls a child his na'ar there is noneed to explain. It is simple and more than acceptable. AndHashem Himself refers to his children that way. "When Israelwas a na'ar and I loved him, and since Egypt I have called him mychild" (Hosea 10). •

Rabbi Mordechai Kamenetzky

www.torah.org

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It was years ago that a small band of Jews ousted theAssyrian Greek regime in Israel. When the Jews en-tered Jerusalem they wished to rekindle the temple's

candelabra called the menorah. When the Jewish fighterscleared the temple of idols and dirt, they discovered onlya small amount of pure oil, enough for a day. Miracu-lously, it burned continuously for eight days. Therefore,Chanukah is called "the festival of lights" commemoratingthe lights of the menorah

I remember, some 40 years ago, living in a quiet, beau-tiful area of Brooklyn. Holdups, robberies and rape werenonexistent. Burglaries were rare, but, one year that cameto an end. It happened around Chanukah.

A teenage cousin escaped from Europe during WorldWar II and joined the United States Navy. He convincedthe Navy recruiter of his willingness and readiness to fightthe enemy. "Hitler wasn't only the enemy of the Jews; hewas the enemy of all democracy," he stated.

After the war he manufactured buckles for belts usedby the Armed Forces. His favorite joke was, "Without me,men can't go to war; their pants would fall down."

One of his sons decided to become involved in Jewishcauses. At night he worked in a drugstore, helping thepharmacist with deliveries and general upkeep.

Late one night a hoodlum came into the shop demand-ing some drugs. Before the pharmacist could get him thedrugs, the hoodlum panicked and shot my cousin's son incold blood. The police in the area were completely dumb-founded; a senseless killing in their lily-white area; a placewhere no crime ever took place. The neighbors were in-censed. Imagine, someone coming into their quiet neigh-borhood and blowing away a young boy in his prime.

Activists from all over the city came to the funeral speak-ing on behalf of the family and demanding an investiga-tion. However, after all the noise died down, the murdererwas never apprehended.

I thought the family would never recover from thistremendous loss. Years passed before I saw my cousinagain. He was continuously working on mass productionof ammunition for rifles, semi-automatic guns and otherweapons of destruction. After the senseless death of hischild, his work was not rewarding and new avenues hadto be explored. I wondered what he would be doing andhow he coped with his immense grief.

On a recent shopping trip to New York I came acrossall kinds of menorahs. Some were made of silver; otherswere ceramic and others were made out of tin. SuddenlyI saw a menorah I had never seen before. It was a widepiece of metal on a unique stand with a place for the eightcandles. Taking a closer look at this menorah, I was struckwith the mere fact that the candle holders were not madefrom the usual material. They were made from heavybrass. Examining it further, I was extremely surprised tosee that the candle holders were the shells of M14 rifles.The base of the menorah was one of those antiaircraftshells that are used to pierce armor. Here, finally, was amenorah made from objects of weaponry transformedinto an object of harmony and hope. I wondered, whocould have produced such a menorah? I was very deter-mined to buy it, but it was not for sale. This menorah wasto be a lesson for the gun dealers and the gang members.The very same machinery that produced weapons wasnow producing candle holders and menorahs, bringinglight and happiness to the world.

This menorah was created by my cousin. The father ofthe murdered boy!

If only we knew how to change guns into menorahs,what a miraculous and bright Chanukah we would all have.

Rabbi Eli Hecht, Chabad of South Bay, Vice President, Rabbinical Alliance of America

(310) 326-8234 (310) 326-1555, E-mail [email protected]

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It was not an easy decision,but the brothers felt that theycame to it in an honest and

fair manner. Yosef was a rebel and hadno place in the family. Death was not thefinal answer, as the brothers decidedthat his rebellion against them was notworthy of capitol punishment just per-manent banishment from their ranks.And so he was sold as a slave. Hashem,however, had different plans. Years later,it was they who were on the hot seat sit-ting before a disguised Yosef, viceroy ofEgypt, who accused them all of spying.."The only way I will believe you is if youbring your youngest brother Benjaminhere to me.” Then he imprisoned Shi-mon as a hostage. At that point, thebrothers realized that this ludicrous ac-cusation was more than a mortal vagary.It must be Divine retribu-tion. "But we are guilty con-cerning our brother, when wesaw his his soulful anguish as hepleaded to us, and we did not lis-ten; that is why this anguishcomes upon us" (Genesis42:21).

Reuven, the eldest of thebrothers, admonishes themby adding a seemingly re-dundant statement. "Did Inot speak to you saying, 'donot sin against the boy! Butyou did not listen, and nowhis blood as well behold isbeing avenged!" (Genesis42:22). What is the mean-ing of this regretful enun-ciation? Didn't the brotherssay the same thing? Whatdid the brothers regret, andwhat did Reuven add?

The story is told that apoor widow holding a

chicken came running to her Rav oneFriday morning. "Rebbe," she cried "forthe last two weeks I saved enoughmoney to buy this chicken which I justhad slaughtered this morning in honorof the Shabbos. After it was slaughtered,the shochet looked at it and said thatthere is a problem with it. Is it kosher?"The Rav looked at the chicken andfrowned; according to the opinion ofthe Shach, one of the most prominentcommentaries of the Shulchan Oruch,the chicken was not kosher. However,the Rav looked up at the tear-strickenface of the widow and looked again verycarefully at the chicken. He rememberedthat there were some opinions of other,not-so-famous authorities which ruledmore leniently.

What A Pity!Parshas Mikeitz


The Rav decided to employ the more lenient ruling andtold the woman that the chicken was kosher.

"Go home and enjoy it with your family!" The womanleft the Rabbi, tears of joy streaming down her face.

Later, the Rav told his students, "When I come toheaven, I am not afraid to face the wrath of the Shach,against whom I employed a leniency. I am afraid, how-ever, to face the wrath of the old widow whom I wouldhave ruled against and forced her family to go hungry."

Many commentators explain that even the terrible mis-fortune that transpired to Yosef's brothers did not inspirethe brothers to regret the actual sale. They felt that thesale of Yosef, approved by the brothers as a Bais Din,was within the parameters of justice.

But the misfortune and false accusations did causethem to realize that there was one ingredient in the trans-

action and in their sentence that was missing. And thatwas compassion. They meted justice but did not respondto the soulful anguish as Yosef pleaded to save his soul.Reuven, on the other hand, felt that the entire sale in it-self was misguided and thus chided his brothers on it.On that the brothers felt they were justified. WhenYaakov is told the story of the accusatory ruler, heblesses his sons that when they return to the viceroy,"may Almighty G-d grant you mercy before the man thathe may return your other brother (Shimon) as well asBinyomin" (Genesis 43:14).

Yaakov understood quite well that compassion maychange a verdict of the harshest order. And the brothers,regretting their indifference, now understood the same.

Often, when faced with the challenge of justice, we dowhat is technically correct. The question we must askourselves is where do we stand when our brother pleads?

Rabbi Mordechai Kamenetzky

www.torah.org


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Do you know what a Protestant B is? Iknow what a Protestant is, and I know whata Catholic is, and I know what a Jew is . .. but until recently, I had never heard of aProtestant B.

I learned what a Protestant B is from anessay by Debra Darvick that appeared inan issue of Hadassah Magazine. It is achapter from a book she is working on aboutthe American Jewish experience. And thisessay is about the experience of retiredArmy Major Mike Neulander, who nowlives in Newport News, Virginia, and whois now a Judaic silversmith. This is his story.

Dog tags. When you get right downto it, the military’s dog tag classifica-tion forced me to reclaim my Judaism.

In the fall of 1990, things wereheating up in Kuwait and Saudi Ara-bia. I had been an Army captain anda helicopter maintenance test pilot fora decade, and received notice that Iwould be transferred to the First Cav-alry Division, which was on alert forthe Persian Gulf War. Consequently,I also got wind of the Department ofDefense “dog tag dilemma” vis-à-visJewish personnel. Then as now, Jewswere forbidden by Saudi law to enterthe country. But our Secretary of De-fense flat-out told the king of SaudiArabia, “We have Jews in our military.They’ve trained with their units andthey’re going. Blink and look theother way.”

With Kuwait occupied and theIraqis at his border, King Fahd didthe practical thing. We shipped out,but there was still the issue of classi-fication. Normally the dog tags ofJewish servicemen are imprinted withthe word “Jewish.” But Defense, fear-ing that this would put Jewish soldiersat further risk should they be cap-tured on Iraqi soil, substituted theclassification “Protestant B” on thetags. I didn’t like the whole idea of

classifying Jews as Protestant-any-thing, and so I decided to leave mydog tag alone. I figured if I were cap-tured, it was in G-d’s hands. Changingmy tags was tantamount to denyingmy religion, and I couldn’t swallowthat.

In September 1990 I went off todefend a country that I was prohib-ited from entering. The “Jewish” onmy dog tag remained as clear and un-mistakable as the American star onthe hood of every Army truck.

A few days after my arrival, the Bap-tist chaplain approached me. “I justgot a secret message through chan-nels,” he said. “There’s going to be aJewish gathering. A holiday? Simka-toro or something like that. You wantto go? It’s at 1800 hours at DhahranAirbase.”

Simkatoro turned out to be SimchatTorah, a holiday that hadn’t registeredon my religious radar in eons. Serviceswere held in absolute secrecy in a win-dowless room in a cinder block build-ing. The chaplain led a swift and

simple service. We couldn’t risksinging or dancing, but Rabbi BenRomer had managed to smuggle in abottle of Manischewitz. Normally Ican’t stand the stuff, but that night,the wine tasted of Shabbat and familyand Seders of long ago. My soul waswarmed by the forbidden alcohol andby the memories swirling around meand my fellow soldiers. We werestrangers to one another in a landstranger than any of us had ever ex-perienced, but for that brief hour, wewere home.

Only Americans would have hadthe chutzpah to celebrate SimchatTorah under the noses of the Saudis.Irony and pride twisted together in-side me like barbed wire. Celebratingmy Judaism that evening made meeven prouder to be an American,thankful once more for the freedomswe have. I had only been in SaudiArabia a week, but I already had akeen understanding of how restrictiveits society was.

Soon after, things began coming toa head. The next time I was able to do

By Doron Kornbluth


anything remotely Jewish wasChanukah. Maybe it was coincidence,or maybe it was G-d’s hand that placeda Jewish colonel in charge of our unit.Colonel Lawrence Schneider relayedmessages of Jewish gatherings to usimmediately. Had a non-Jew been inthat position, the information wouldlikely have taken a back seat to a morepressing issue. Like war. But it didn’t.

When notice of the Chanukah partywas decoded, we knew about it at once.The first thing we saw when we en-tered the tent was food, tons of it. Carepackages from the States—cookies,latkes, sour cream and applesauce, andcans and cans of gefilte fish. The windwas blowing dry across the tent, but in-side there was an incredible feeling ofcelebration. As Rabbi Romer talkedabout the theme of Chanukah and theragtag bunch of Maccabee soldiersfighting Jewry’s oppressors thousandsof years ago, it wasn’t hard to make theconnection to what lay ahead of us.There, in the middle of the desert, in-side an olive green tent, we felt like wewere the Maccabees. If we had to godown, we were going to go down fight-ing, as they did.

We blessed the candles, acknowledg-ing the King of the Universe who

commanded us to kindle the Chanukahlights. We said the second prayer, prais-ing G-d for the miracles He per-formed, in those days and now. And wesang the third blessing, the She-hecheyanu, thanking G-d for keepingus in life and for enabling us to reachthis season.

We knew war was imminent. All weekwe had received reports of mass de-struction, projections of the chemicalweapons that were likely to be un-leashed. Intelligence estimates put thefirst rounds of casualties at 12,500 sol-diers. I heard those numbers andthought, “That’s my whole division!” Isat back in my chair, my gefilte fishcans at my feet. They were in thedesert, about to go to war, singingsongs of praise to G-d who had savedour ancestors in battle once before.

The feeling of unity was as pervasiveas our apprehension, as real as the sandthat found its way into everything fromour socks to our toothbrushes. I feltmore Jewish there on that lonely Saudiplain, our tanks and guns at the ready,than I had ever felt back home in syn-agogue.

That Chanukah in the desert solidi-fied for me the urge to reconnect withmy Judaism. I felt religion welling up

inside me. Any soldier will tell you thatthere are no atheists in foxholes, and Iknow that part of my feelings were tiedto the looming war and my desire toget with G-d before the unknown de-scended in the clouds of battle. Itsounds corny, but as we downed thelatkes and cookies and wiped the lastof the applesauce from our plates,everyone grew quiet, keenly aware ofthe link with history, thinking of whatwe were about to do and what hadbeen done by soldiers like us so longago.

The trooper beside me stared aheadat nothing in particular, absentmind-edly fingering his dog tag. “How’d youclassify?” I asked, nodding to my tag.Silently, he withdrew the metal rectan-gle and its beaded chain from beneathhis shirt and held it out for me to read.Like mine, his read, “Jewish.”

Somewhere in a military depot some-place, I am sure that there must beboxes and boxes of dog tags, still intheir wrappers, all marked “ProtestantB.”

Doron Kornbluth is the author of RaisingKids to LOVE Being Jewish and a popular

international lecturer. His popular free “Keeping our families

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(818) 783-2727

Shalom Pizza RCC


(310) 271-2255

Unique Cafe Rabbi Aron Simkin

18381 Ventura Blvd. Tarzana

(818) 757-3100

Fish In The Village RCC

12450 Burbank Blvd. N.H, 91607

(818) 769-0085

Le Sushi RCC

12524 Burbank Blvd N.H. 91607

(818) 763-6600

SushiKo RCC


(310) 274-3474

DINING GUIDEMEAT

DAIRY

PAREVE

Dining Guide Listing Please Call 323-965-1544


Spring semester begins January 30th - Registration now in progress

1317 N. Crescent Heights Blvd., West Hollywood • 323.822.9700www.touro.edu/losangeles • email: [email protected]

Touro College Los Angeles is accredited by the Accrediting Comission for Senior College and Universities of the Western Association of Schools and Colleges:

985 Atlantic Ave. #100, CA 94501; Tel. 510-748-9001. Touro College is an equal opportunity institution.

For more information please call323-822-9700 x 85155 or [email protected]

Documents

Community Links Issue 196