Download pdf - Rosh Hashana 5775

Vol. LXVIII No. 38 | 23 Elul, 5774September 18, 2014 | njjewishnews.com

Cover illustration by Dayna Nadel

SHANA TOVA 5775

NEW YORK — Have you heard the one about the young Jewish couple who have a kid while living in a big city and find themselves searching for community around the High Holy Days?

You know, the couple who decide to pony up for synagogue membership at a large congregation in their city neighborhood and then subsequently become involved through the syna-gogue preschool, the young sisterhood, and various holiday events?

This couple basks in the warm glow of baking challah and attending Tot Shabbat services. They introduce their kids — first the one kid, then two — to more Judaism in five years than either of them had been exposed to in over 25. And they enjoy it. Never before had they yearned for Jewish connec-tion and yet here they are, singing the prayers, making Jewish friends, teach-ing their kids Hebrew.

Then, as the creep of kindergarten approaches, said couple feels the need to find a new home in the suburbs. As a consequence, they leave their big warm city shul and head east (or in this case, north).

Do you know what happens next in this all-too-familiar-tale?

The couple, with their two tots in tow, feels lonely around the Jew-ish holidays. So they call up their old friends at the big warm city synagogue and inquire about tickets for holiday services. But this young, participa-tory, involved family is told that alas, because they are no longer dues-paying members, there are no seats for them

this year. We have no room for you to join us for Rosh Hashanah services, they are told. Shanah Tovah.

And so, we are left to assume that this formerly engaged young family of four will spend Rosh Hashanah not at synagogue with their community but at home, alone, or maybe even at McDonald’s. Who knows?

If you haven’t heard this story, you most likely know other stories similar. Stories where monetary, proprietary, yuck-etary issues got in the way of what Judaism and holiday worship is all about — community.

Sure, I’m being melodramatic. And yes, the family I mention above could easily seek out a congregation near where they now live and go knocking on doors, and possibly pay a few hun-dred dollars to sit with a community they don’t yet know. But chances are this family won’t. Chances are very high that this experience will sour the family on synagogue worship for quite some time and truthfully, who could blame them?

The notion of paying for High Holy Days tickets is an old practice and yes, in many ways, necessary for a syna-gogue to keep its lights on. In short, if you are not a member of a synagogue and you want to attend services, and there’s a rabbi and cantor who need to be paid, and a building that needs to be heated and cooled, and booklets to print up and Kiddush wine to order and, you get the idea — then this sort of tithe, if you will, is necessary.

29 September 18, 2014 J NJJN

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In the midst of preparing for yontif there is one food item that is almost always purchased and rarely homemade. I’m talking about applesauce. It’s sad because the homemade applesauce is easy to make and the taste is awe-

some. It’s that wonderful comfort food we all used to serve our kids but forget how great it is as a side dish for just about any holiday meal.

Who among us hasn’t (at one time or another) just opened that jar of that sweet, gooey glop, poured it in a bowl and said “here you go kids, enjoy,”? While I’m certainly guilty of that particular food infraction, I’m here to say that at this time of year, as a holiday gift to yourself and your family you should try the extraordinary taste of homemade applesauce.

Making applesauce is so simple and fun you really should include your kids, grand kids, neighbors, or even your significant other to go picking then end up in the kitchen making memories. The following recipes can be whipped up in no time and frozen for up to four weeks before you need to serve it. For the most part you won’t even have to go to the grocery store for any ingredients (except, possibly for the apples).

As easy as apple pieBy Eileen Goltz

Master recipe: applesauce (pareve)

Wash, pare, and core eight cooking apples. Add about 1/2 cup water and 1/8 teaspoon salt. Cook in cov-ered pot until soft. Add about 1/2 cup sugar while hot. Simmer just long enough for the sugar to be com-bined. You can vary the amount of sugar and water to adjust for your own personal sweetness preference.

Note: Add nutmeg, cinnamon, grated lemon rind, or lemon juice, or a combination of spices depending on how adventurous your taste buds are. Makes eight servings.

Variations: Honey applesauce: In master rec-

ipe, substitute 1/2 cup honey for sugar. Add one to two teaspoons grated lemon rind.

Orange applesauce: In master recipe, add one tablespoon orange

zest with sugar.

spiced applesauce: (pareve or dairy)

12 tart apples2 cup boiling water6 whole cloves3 tablespoons apple cider vinegar1 cup sugar2 tablespoon butter or margarine.

Core and quarter apples; do not peel. Put the apples in a saucepan with the water and cloves. Simmer, tightly covered, until apples are tender. Cool slightly and then press the mixture through a sieve. Return the mixture to heat; add vinegar and sugar; simmer 10 minutes. Remove from heat; beat in butter or margarine. Remove from heat, remove the cloves and serve either hot or cold. Makes 6 to 8 servings.

Modified from about.com

Brown sugar Baked applesauce: (pareve)

6 to 8 tart applesCinnamon to taste or 2 thin slices lemon2/3 cup waterAbout 3/4 cup brown sugar

Preheat oven to 375.Wash apples, core, and cut in quarters (you don’t need to peel the apples. Place the cut apples in an ungreased baking dish. Add the cinnamon or lemon, and water. Mix well, cover with foil, and bake until tender, 20 to 30 minutes. Place the apple mixture through a strainer and then add the sugar to the apple mixture. Mix well. You can serve immediately or cover and refrigerate for at least 3 hours. This is great either hot or cold. Serves 6 to 8.

Baked applesauce variations:Creamed applesauce: Substitute 2/3 cup

whipping cream for the water. Add 1/2 tea-spoon cinnamon and 1/4 teaspoon nutmeg with sugar.

Honey applesauce: Substitute honey for sugar. Add 1 tablespoon grated lemon rind.

Maple applesauce: Substitute 1 cup maple syrup for sugar and water.

Orange applesauce: Add 2 tablespoons orange zest while cooking.

Modified from Epicurious.com

cranBerry applesauce (pareve)6 lbs. Macintosh or Granny Smith apples,

quartered and cored 1/2 cup water 2 cups fresh cranberries 1 cup sugar 2 tablespoons honey

In a large saucepan combine the apples and water. Cover and cook stirring often, until soft, about 20 minutes. Uncover and cook on low heat, stirring occa-sionally for 10 more minutes. Add the cranberries with

sugar and continue to cook for about 15 minutes until the cranberries “pop” open. Pass the apple sauce through a coarse strainer and return it to the sauce-pan. Cook over moderately low heat, stirring occasion-ally, about 10 minutes. Add the honey and stir until blended. Transfer the applesauce to a glass bowl and cool completely before you cover and refrigerate. Serves 8.

Modified from yummly.com

Berry applesauce (pareve)8 tart apples2 16 oz frozen sliced strawberries in syrup1/2 cup white wine1/8 teaspoon lemon zest

Wash, pare, core, and slice the apples. Place the apples in a large saucepan. Add the straw-

berries and then simmer until the apples are tender 30 to 40 minutes. Add wine,

grated lemon rind. Cook 5 more min-utes and then remove from heat. Cool and then refrigerate for several

hours. Serve cold. This is a thick apple-sauce. Serves 6.

applesauce laure (pareve)1/2 cup boiling water2 pounds apples, peeled, cored and sliced1/8 teaspoon ground cinnamon1/8 teaspoon ground cloves1/2 cup sugar1 teaspoon almond extract

In 2-quart saucepan over medium heat, heat first 4 ingredients to boiling. Reduce heat to low; cover and simmer 8 to 10 minutes until the apples are tender for chunky applesauce, 12 to 15 minutes for smoother applesauce. During last minutes of cooking time, stir sugar into applesauce mixture. Makes 4 cups.

Submitted by Laure Aldridge, Indianapolis© Eileen Goltz applesauce 14a


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H alacha, or Jewish law, literally means the way of walking, and Rosh Hashana is about check-

ing your bearings and taking new paths where necessary.

The Hassidic Rebbe Haim of Tzanz told this parable: A person had been wandering about in the forest for several days, unable to find a way out. Finally in the distance, he saw another person approaching him, and his heart filled with joy. He thought to himself: “Now surely I shall find a way out of the forest.” When they neared each other, he asked the other person, “Brother, will you please tell me the way out of the forest?”

The other replied: “Brother, I also do not know the way out, for I too have been wandering about here for many days. But this much I can tell you. Do not go the way I have gone, for I know that is not the way. Now come, let us search for the way out together.” (Adapted from S.Y. Agnon, The Days of Awe)

Read this story at your Rosh Hashana table, and discuss your hopes for new direction in life. Think about a new path you would like to explore this coming year, or let oth-ers know about an old path you have tried which they might best avoid.

In his diaries Franz Kafka, the 20th century Czech Jewish writer, reflected on the difficulty of finding our way and yet our eternal hope:

If we knew we were on the right road, having to leave it would mean endless despair. But we are on a road that only leads to a second one and then to a third one and so forth. And the real highway will not be sighted for a long, long time, perhaps never. So we drift in doubt. But also in an unbelievable, beautiful diversity. Thus the accomplishment of hopes remains an always unexpected mira-cle. But in compensation, the miracle remains forever possible.

The poet and Bible scholar Joel Rosenberg speaks of Rosh Hashana as homecoming, rather than as jour-neying:

The Hebrew word for year — Shana — means change. But its sense is two-fold: on the one hand, change

of cycle, repetition (Hebrew, l’shanotreiterate, from sh’naim, two), but on the other hand, it means difference (as in the [the Pesach Seder when we ask] mah nishtana? How is this night different?) We are the same, we are different. We repeat, we learn, we recapitulate. We encounter some-thing new. “Shana Tova!” means, “Have a good change!”

And yet, how familiar is this time! The chant, the faces, the dressed-up mood, the Hebrew letter, the call-ing on the same God, the words, the blessings, the bread, the apples, the honey, the wine — all are the same, and yet completely new. We meet ourselves again and for the first time.

A year that begins anew is also the fruit of the year that preceded. Good or bad, it has made us wiser. It will not constrain us. We choose from it what we want and need like gifts we brought from journeys. Rosh Hashana is always like coming home — just as Pesach was always going on a journey.

How do we find our Divine Par-ent who is in Heaven?

How do we find our Parent who is in Heaven?

By good deeds and the study of Torah.

How does the Blessed Holy One find us — through love, through brotherhood, through respect , through companionship, through truth, through peace, through bend-ing the knee, through humility, through more study, through less commerce, through the personal service to our teachers, through dis-cussion among the students, through a good heart, through decency, through No that is really No, and through Yes that is really Yes. (Mid-rash Seder Eliyahu Rabbah 23)

Noam Zion is a Senior Fellow of the Shalom Hartman Institute. He is the author of numerous books and educational programs about the Jewish holidays. This item is adapted from his Rosh Hashana seder. A complete ver-sion of the Seder Rosh Hashana can be found on the Hartman Institute Web site.

Rosh Hashana table talk: Trying a new path

Noam ZionSpecial to NJJN

■

Judaism is an aspirational religion which, while accepting the reality of failure, believes in the human

capacity to transcend and achieve lev-els of excellence in our everyday lives. “You shall be holy, for I the Lord God am holy.” (Leviticus 19:2) “You shall be to me a kingdom of priests and a holy nation.” (Exodus 19:6) These are but two of the more potent examples of the aspirational quality of our tra-dition and its immense respect for the capacity inherent within the human being. As beings defined as being created in the image of God, there is nothing that we cannot do, a factor which created a tradition defined by

commandment and expectation. A significant manifestation of this

future is the commandment of tshuva. We expect people to honestly assess the content and the quality of their lives, regret and admit their failures, and commit to embarking on a new direction. This expectation is brought to a climax during Yom Kippur, where the vidui (confession) which lies at the nucleus of the Yom Kippur liturgy places before us the realities of our sins and challenges us to honestly confront what we have done with our lives.

It is therefore deeply troubling to recognize the profound failure of

Yom Kippur as a force for change. The passion, seriousness, and devo-tion which accompany many of us throughout Yom Kippur, peters out into a form of amnesia during the break-fast meal as we return to our behavior of yesterday.

Yom Kippur is a synagogue success story. More people show up than on any other day, pounding their hearts with great devotion as they cry out, “Ashamnu.” (“We have sinned.”) However, beyond its impact on Day-light Savings Time in Israel, Yom Kip-pur’s impact on Jewish life seems to be marginal.

This is not a new phenomenon.

It may be the meaning behind Isa-iah’s critique of the Jewish people and their fast days: The people indeed fast, “starve their bodies,” and “lie in sack-cloth and ashes,” but this is not the fast day that God desires, but rather a day in which we “unlock fetters of wickedness and untie the cords of the yoke and let the oppressed go free.” (Ch. 58) To paraphrase Isaiah, the quality of repentance is not judged by what one does on Yom Kippur, but by what one does afterwards.

The problem with Yom Kippur in the synagogue is that it is too com-


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Yom Kippur: Why doesn’t it work outside of the synagogue?

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plete and comprehensive. It creates the myth of putting all of one’s life and behavior up for judg-ment, where we confront every one of our failings and repent for them all. The list of sins in the vidui is too extensive to have any impact on the life of a real person. For a prayer, and within the isolated environment of the synagogue, it is fine. As a force for facilitating change in real life, the comprehensive nature of our service makes it impossible to be a sig-nificant factor in everyday life.

Change, growth, and improvement, are rarely radical epiphanies, but are rather slow and gradual processes. As Maimonides in his “Guide for the Per-plexed” teaches us, radical transformation away from that to which one is accustomed is impossible. (3:32) According to Maimonides, God and the Jewish tradi-tion had immense patience with the idolatrous, slave mentality of the people who came out of Egypt and did not require them to accept or adopt either beliefs or practices which were too radically different from that to which they had grown accustomed. We must do the same both with ourselves and with others.

If Yom Kippur is to be the force that our tradi-tion aspires it to be, it must cease to be the end and

culmination of the process, and instead serve as its beginning. The purpose of the all-inclusive lists can-not be to ask an individual to review all of his life, but to create a menu from within which every individual can find one dimension, one quality that they can commit to working on.

Yom Kippur must cease to be a forum for New Year’s declarations and instead become a catalyst for a new culture amongst the Jewish community, a cul-ture which fosters individual responsibility, reflec-tion, and a commitment to being a tshuva person. As a tshuva person one commits to the ongoing and difficult path of constantly aspiring more from one-self. As a tshuva person one neither views oneself as an ideal, nor fools oneself into believing in overnight conversions.

Our tradition teaches us that, “It is not for you to complete the task, neither are you free to desist from it.” Nowhere is this saying from “The Ethics of the Fathers” more relevant than in the task of build-ing a life of value. This year, let us take tshuva out of the synagogue, disconnect Yom Kippur from its myriad of rituals, and place it at the foundation of our everyday lives.

Yom Kippur from previous page

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Yes, many synagogues have sliding scales for ticket prices or will offer special com-munity services — held at off-hour times during the holidays — for those who don’t want to pay but do want to pray.

And yet I’m here to argue — looking at you again, machers — that our community isn’t doing enough to welcome in the young and exhausted, who are just trying to connect, without strings attached. Turning a young family away, when they want to come to synagogue and worship with a community? Wrong. And at the risk of sounding histrionic, the stuff that total assimilation is made of.

There are five words that the Jewish establish-ment must remember when thinking about how to engage young people: Meet Them Where They Are.

To wit: I recently took my kids to a PJ Library

event at a local s y n a g o g u e i n

our new town. While a friend who happens to be closely connected to this particular congregation invited me, PJ Library events (Jewish-themed activities for young kids based around a PJ Library storybook) are open to the community. So off we went on a Friday after-noon, my twin toddlers and I, to read a story, do an art project, bake challah.

The girls had fun. The challah they “baked” actu-ally tasted good. Everyone was incredibly friendly, hands were outstretched, introductions were made, the young rabbi of the congregation came to visit, took photos, made introductions, helped his own kid color on a challah cover. We enjoyed.

Fast forward not even a week. I’m at home. My

Families from page 29

Continued on next page

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kids are upstairs napping. The mail arrives. I run to catch the carrier before he slams our mail-box cover, setting off a domino effect of barking dog and kids awakened too soon. Top of the mail pile? Envelope addressed to my children. Not in the handwriting of their grandmothers.

Who else sends them mail?I check the return address: It was

from the shul we had just visited for the challah-baking extravaganza.

I open the envelope. Inside is a letter to my kids thanking them for coming to the PJ Library event and two High Holidays tickets, one for me and one for my husband, along with an invitation to join the congregation at Rosh Hashanah and Yom Kippur services as guests of the synagogue. No fee required, no RSVP necessary, no literature on synagogue membership. No “pay for pray.” Just a warm and welcoming gesture from an established community to a new family in town. It was so simple, so menschy and so right.

I don’t know about you, but I don’t have a lot of time on my hands these days.

Raising my kids has sapped me and my husband of basically all the juice we might have otherwise put toward community building. We feel around in the dark for old friends, make ten-tative plans, frequent neighborhood parks, try and catch a PJ Library event when we can. But honestly, we’re mostly focused on keeping it together.

“These are the lost years,” a veteran parent told me not long ago, as she spied me chasing my girls down the hall of the local JCC.

I’d rather not think of them as lost, but yes, these are not easy years, though I know they are precious and will pass by too quickly. In my heart I want to be building a Jewish pres-ence in my kids’ lives. In my reality, I’m lucky if I can bathe them regularly without passing out from exhaustion.

The Talmud teaches kol yisrael are-vim zeh le zeh, which basically trans-lates as “all of Israel is responsible for one another.” This synagogue took responsibility for my family. And it didn’t take much. They sent a note in the mail. They made it easy for us. They let us know they wanted us around.

Temple trustees, board members, presidents and staff: During this High Holidays season, if you find yourself in a position to open your doors to the young and unmoored, do so. Worry not about hosting poker nights or golf club extravaganzas.

Don’t send bulletin after bulletin to a ream of addresses that mean nothing but wasted paper. Identify a family; throw two tickets in the mail. Include a schedule of child-care hours at the temple. Make it easy. They will come. And it will be sweet. Shanah Tovah.

Adina Kay-Gross, a contribut-ing editor for Kveller, works as a writing consultant at Hebrew Union College-Jewish Institute for Religion.

Families from previous page

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To contact your local PJ Library, visit pjlibrary.org, click on New Jersey, and then your community.


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S ummer is over. Ok, not truly officially over but rather in a school has started, all the pools

are closed, and the High Holy Day items are starting to show up in the grocery aisles kind of summer is over. However, the temperature still hasn’t gotten the memo that it’s supposed to drop to a tolerable level and I’m still in wanting to eat cool meals without heating up the kitchen mode (as well as thinking about what to serve in the sukka). This is when I start making layered salads. Great veggies are avail-able, they don’t take long to throw together, and I can whip them up in the morning and they are ready to go when we get home from shul and I need to feed my rampaging hoard of guests.

The standard ingredients in most layered salads are lettuce or spinach (or both), hard boiled eggs, meat or smoked fish, grated cheese if it’s a fish dish, green onions, and green peas, which are layered in a pretty glass

bowl so the layers can be seen in all their glory.

But the true sign of a great layered salad is the dressing: an incredibly simple topping, spread over all the goodies to “seal in” the flavor of the ingredients. After that, it’s covered, refrigerated for at least one hour but hopefully at least six to 12 (you can make it the night before for lunch the next day), and then tossed just before serving. A perfect dish for shabbos, yontif, or just an evening where mak-ing dinner in the morning is the per-fect choice for someone on the go, or an addition to a holiday buffet.

Salad Note: One 10-ounce bag of salad greens yields between four to five cups and all the salads can be tossed and eaten immediately but, for best results, all of them taste better if they are chilled for at least one hour before serving.

Layered salads for holiday meals

By Eileen Goltz

See Salads page 40

S h a n a T o v a !

M any Jews fast on Yom Kippur. But why? And who shouldn’t?

“When we walk around with a full belly, we develop a sort of haughtiness, a sense of self-satis-faction,” says Rabbi Avi Moshel of Jerusalem. “So in

the 25 hours of fasting, we actually put ourselves in a state of humility.”

“The goal of the day is to bring ourselves down enough to sincerely ask for forgiveness, increase our awareness of God in our life and our commitment to

hands-on Judaism, the religion of action,” he adds.But who exactly should fast? Youngsters start fast-

ing for real at bar/bat mitzva age, but also beginning as young as age nine, Jewish tradition encourages children to postpone their meals a bit and skip the candy and ice cream treats.

Also, women in their first 72 hours after birth, certainly, and even those during the first week should work closely with their rabbi and doctor to determine how much fasting they should do. As for pregnant women, all those except for the ones having high-risk pregnancies are expected to fast. The others need to again coordinate with their rabbi, or doctor, or midwife.

Judaism insists that life comes first, and gives guidelines for the sick to take in needed sustenance while respecting the spirit of the fast. After checking in with their rabbi and doctor, they typically restrain themselves to 30ml of water or food (one fluid ounce) every 10 minutes or so to prevent dehydra-tion and weakness. In the case of required medica-tions, rabbis and doctors make provisions on a case-by-case basis.

But with the vast majority of Jews fasting, there is another, less spiritual benefit to hosts and hostesses everywhere: the break-fast — you will never have such appreciative guests at any other time during the year!

Tips for an Easier FastCarbo Load. Don’t overeat the night before, and

focus on complex (whole grain) starches and fruits and veggies to give you energy on the big day.

A good soak. Stay well hydrated in the days lead-ing up the fast, as this reduces weakness during Yom Kippur.

Just say NO… To alcohol, coffee, and sodas in the two days before the fast, since these actually dehydrate you.



Wishing You a Happy and

HealthyNew Year

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T ova Hartman and Charlie Buckholtz in Are You Not a Man of God? have taken two sto-ries from the bible, two from the Talmud,

and one from Greek literature, stories that we all know — or that we think we know — and shown us how to read them in a fresh and radical way.

The authors begin their recently released book with two stories that seem to mirror each other — the story of Iphigenia by the Greek tragedian Euripides and the story of the Binding of Isaac (which is detailed in the Torah portion of the second day of Rosh Hashana). The two stories raise the same moral issue, an issue that parents encounter in every generation: What do you do when you are caught between what the Supreme Authority commands of you and what your love for your own flesh and blood commands?

Not only every zealot who sends his child out to die as a martyr, but every parent who sends his child off to war for his country, knows this ten-sion. On the surface, the child in both stories — Iphigenia and Isaac — seems to accept the com-mand of the father and go along with it passively. But commentators on both stories discover what the authors of this book call “devotional resis-tance” hidden inside the narratives. They claim that the “supporting actors” challenge the fathers by reminding them of the covenant of love, which they say is as sacred as the covenant with the Supreme Authority. Neither Iphigenia nor Isaac can explicitly refuse to obey their fathers because that would put the children outside the bound-aries of their culture. But they undermine their fathers’ authority in subtle ways that are easy to overlook in these stories — unless you read them very carefully.

When Iphigenia fails to persuade her father to change his mind, she gives in but instructs her mother not to mourn for her, and not even to bury

her, because she is an instrument of the nation and not a daughter. By saying this, she turns her father’s whole argument upside down. She says:

You want me to be an instrument of the state and not a daughter? I’ll show you what it means to be an instrument and not a daughter. I’ll show you

what happens when you make the covenant of love less sacred than the covenant with soci-

ety. It is never quite said in words, but the point of the play may be to under-mine the values of the society for the sake of the values of the family.

The same hidden agenda can be found if you


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CLASSIC LAYERED SALAD (mEAt)

2 heads iceberg or romaine (or a combo of the two) lettuce, chopped

8 oz. baby spinach, tornsalt and pepper, to taste2 cans sliced water chestnuts,

drained8 whole hard boiled eggs, chopped1 lb. crisp cooked kosher breakfast

beef, crumbled, or pastrami or salami, chopped

4 large tomatoes, seeded and chopped

10 green onions, green and white parts, sliced thin

1 bag (10 oz.) frozen peasDressing:1/2 cup mayonnaise1/2 cup pareve sour cream1 tablespoon sugarUp to 2 tablespoons, fresh dill,

chopped or 1 tablespoon dried

In large glass bowl combine the let-tuce and spinach and mix to combine. Sprinkle the water chestnuts on top of the greens. Sprinkle the eggs on top of the water chestnuts, then the crumbled meat on top. Spoon the tomatoes over the top of the meat. Sprinkle a little salt and pepper over the tomatoes then place the green onions on next. Sprin-kle the peas on top. In another bowl combine the mayonnaise, pareve sour cream, sugar and dill and mix to com-bine. Spoon the dressing over the top of the peas and cover the bowl with plastic

wrap. You can toss and serve immedi-ately but it’s best if you let it sit for at least two hours and up to 10 before serving. Serves 8 to 10.My files, modified from a Bon Appétit article, date unknown

SEAFOOD LAYERED SALAD (DAIRY AnD FISh)

8 cups mixture of torn romaine and bib lettuce and spinach if you like

2 (8-oz.) can sliced water chestnuts, drained

1/2 cup chopped red onion 2 cups (about 7 oz.) fresh snow pea

pods, halved4 stalks celery, chopped2 cans baby corn, drained and cut

into pieces1 lb. kosher imitation crabmeat

chopped into bite sized piecesDressing 1/2 cup mayonnaise1/2 cup sour cream (you can use

the pareve sour cream)1 tablespoon prepared white horse-

radish1 teaspoon Dijon mustard1 teaspoon lemon juice

In large glass bowl combine the let-tuce and spinach and mix to combine. Sprinkle the water chestnuts on top of the greens. Sprinkle the red onions on top of the water chestnuts, then the snow pea pods on top of the water chestnuts. Sprinkle the chopped celery then add the imitation crab. Place the baby corn on top of the crab meat. In another bowl combine mayonnaise, sour cream, horseradish, mustard,

RoshHashanaGreetingsSalads from page 37


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lemon juice and dill and mix to com-bine. Spoon the dressing over the top of the baby corn and cover the bowl with plastic wrap. You can toss and serve immediately but it’s best if you let it sit for at least two hours and up to 10 before serving. Serves 8 to 10.Submitted by Lois Rose of Glenview, IL

SMOKED SALMON LAYERED SALAD

(DAiRY AND fiSh)3/4 cup plain yogurt 2 tablespoons olive oil 2 tablespoons lemon juice 1 tablespoon honey 1 teaspoon minced garlic 1/4 teaspoon salt 3/4 teaspoon pepper1/3 cup parsley, chopped 1 teaspoon lemon zest1 cup shredded romaine lettuce2 cups fennel, thinly sliced 2 cups blueberries, or seedless red

grapes

8 oz. smoked salmon (not lox) (or white fish if you prefer) broken into bite sized pieces

1/2 medium honeydew cut into bite sized pieces

1 medium melon, cantaloupe, peeled and cut into chunks

In a small bowl, combine the yogurt, olive oil, lemon juice, honey, garlic, salt, and half a teaspoon of the pep-per. Whisk to combine and set aside. In another bowl combine the lemon zest, parsley and remaining pepper and set aside. In a glass bowl place the shredded lettuce on the bottom. Next place the cantaloupe on top of the lettuce, then layer the fennel, blue-berries, salmon, and honeydew in that order. Sprinkle the parsley mixture over the top of the honeydew. Cover for at least one hour but up to 12 and just before serving spoon the dressing over the top and toss to coat. Serves 6.

You can substitute eight ounces of fake crabmeat for the smoked fish.My files, source unknown n

YONKERS, NY — If you’re going to Brent Del-man’s home in this New York City suburb on the first day of Rosh Hashanah, don’t expect to see the typical meat menu. Delman and his physician wife, Patricia, plan to host a dairy lunch on the first day that features casseroles and quiches. The meal also will feature a cheese tasting with tropical fruits like guava, dates, and figs.

“The sharpness of the cheeses and the sweet-ness of the fruits make a delicious combination,” he said.

What do you expect from someone who dubs himself “The Cheese Guy”? Delman has plans, too, for the holiday’s most symbolic food. “When you drizzle honey over the cheese,” he said, “it’s just a beautiful combination.”

Delman, 51, will be using cheeses he ages in his cheese cellar three steps below ground level in his home in Yonkers, which borders the Bronx. He has 300 wheels and blocks of such variet-ies as havarti, provolone, cheddar, Swiss, gouda, Pecorino Romano, and several variations of par-mesan.

The cheeses he ages are certified kosher by the Orthodox Union. Those he cures in such solutions as oil, beer, and wine are not yet O.U.-certified.

With the High Holy Days approaching, Del-man is preparing a line of Brie that he considers ideal for Yom Kippur break-fasts, when eager eat-ers look for what to slather on their bagels. Brie is a departure from his standard offerings of hard cheeses.

Rabbi Avraham Gordimer, the rabbinical coor-dinator for OU Kosher, a leading kashrut-certifi-


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Brent Delman visiting the cheesemaking facility in Sardinia, Italy, that prepares the kosher Pecorino Romano type he sells in the United States. Photo courtesy Brent Delman

See Cheese page 44

Trailblazing cheese whiz

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Stories from page 39

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L’SHANAH TOVAHA Happy, Healthy & Sweet New Year!

As we usher in the New Year 5775,please accept my best wishes for a year of

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United States SenatorCORY BOOKER

carefully read the story of the binding of Isaac. On the surface, Isaac obeys his father without question. There are a host of midrashim that describe Isaac as taking such steps as asking his father to tie him up in order to make sure that he does not spoil the sacrifice by moving. The Talmud, the Danish philosopher Søren Kierke-gaard, and Rabbi Joseph B. Solove-itchik all agree in calling Abraham a great hero because he does not let concern for his child stop him from carrying out the will of God. And Isaac is praised by them too, for going to be sacrificed without protest and without hesitation. It is for this total and almost inhuman devotion to God that Abraham is rewarded. It is this that we are to remember when we hear the shofar on Rosh Hashana. It is this that we mean when we speak of zechut avot — the merit of the patriarchs — which accrues to the benefit of their descendants.

But then, just when you think that the readiness to sacrifice what is most precious to you for the sake of God is the lesson of the story, there is a line in a midrash in which Isaac says, “I am ready to die, but I grieve for my mother.” Then one can find another midrash in which Isaac tells his father, “Please do not tell mother while she is standing over a pit or on a rooftop, lest she throw herself down and kill herself.” In yet another midrash Isaac says, “Father, who will take care of you in your old age with-out me?” Most surprising of all, Isaac says, “If God has chosen, then… .”

How can Isaac say “if” when Abraham has already told him what God has said? Here, Hartman and Buckholtz present a counter-version of the story, one in which concern for family outweighs even the word of God. In this version, Isaac is not docile and not passive, but raises the same questions that we raise when we think about this story.

The book’s chapters about other biblical figures, such as the proph-

etess Hannah, the female sage Ber-uriah, and the Stove of Achnai, are just as full of surprises as the sections on Isaac and Iphigenia. This book is not easy reading, but it is well worth the effort. Hartman and Buckholtz reveal how many different ways there are of reading the same stories, and how each reader can find new under-standing by reading the old from the perspective of today.

Are You Not a Man of God? by Tova Hartman and Charlie Buck-holtz, Oxford University Press, Oxford and New York, 2014, 208 pages.

Each reader can find new understanding by reading the old from

the perspective of today.

n

cation organization, called Delman a gastronomic trailblazer. “If not for him, these cheeses — most kosher gourmet cheeses — would not be available at all,” said Gordimer, who specializes in certify-ing dairy products. “The face of the kosher cheese market is changing because of him.”

Delman does it all in a 500-square-foot, $50,000 refrigeration unit installed six years ago, when he decided to expand his wholesale food business. Many of the cheeses, including non-kosher vari-eties, are aged and cured in Delman’s warehouse in nearby East Rutherford, NJ, but he said he likes the hands-on convenience of the home unit, for which he received a permit from the New York State Department of Agriculture and Markets.

Delman said the cool, damp conditions down-stairs, even before the refrigerator’s installation, evoked the environment of caves where some European cheeses have long been aged, such as the Roquefort variety in France.

“I like involving myself in something I’m pas-sionate about. I’m very passionate about food,” he told JTA. Making cheese is “one way to be cre-ative” and is tradition-based — much like Juda-ism, he said. “I enjoy living and practicing the best of our traditions,” said the kippah-wearing Del-

man, a father of four, including a 19-year-old son serving in the Israeli army.

“And since it’s in my home I’m able, six days a week, to go down and age the cheese — the French term is affinage, the process of aging cheese. I try to coax greatness out of each wheel of cheese.”

Gordimer said U.S. kosher offerings before Del-man were “run-of-the mill, standardized cheese,” primarily American and cheddar.

Most cheeses include rennet, an enzyme in ani-mal stomachs that cannot be used in kosher prod-ucts.

The Orthodox Union has certified 84 of Del-man’s offerings as kosher, including 15 aged in the Yonkers cellar, Gordimer said. Delman’s Pecorino Romano, made from sheep’s milk on the Italian island of Sardinia, might be the only one of its kind certified by the O.U., he added.

Most of Delman’s clients are New York-area gourmet shops, supermarkets, and kosher gro-ceries. Many are not kosher observant or even Jewish. At one Long Island store, a woman told Delman that she as a vegetarian and her Muslim husband buy his cheeses because of the certainty that they lack animal byproducts.

Delman contracts with “creameries,” or dairy

farms, in New York, Vermont, Wisconsin, Ohio, and California — and several in Italy — that pre-pare his cheeses under O.U. supervision despite not being kosher themselves.

The cheese wheels and blocks reach Yonkers relatively soft, mild, and creamy. The subter-ranean aging process of one to two years breaks down their bacteria and molds, removes the mois-ture and develops the flavors and textures.

Each aged wheel or block — some weigh 60 pounds — is taken to industrial facilities and sliced into smaller, retail-sized chunks, also under strict supervision.

Neil Weiss of nearby New Rochelle said that visiting Delman’s cellar was eye- and palate-open-ing.

“I was impressed that you can age cheeses, in the right environment, in your house,” he said after nibbling on some Gouda, cheddar, and Pecorino Romano. “I came away thinking that I could buy some really good, quality kosher cheeses.”

Last September, Yonkers Mayor Mike Spano didn’t have to buy. Last September, he received two Rosh Hashanah gifts from Delman — unusual given that he’s not Jewish — at his office.

One was cheddar cheese shaped like a shofar. The other was a wheel of Pecorino Romano that Spano said tasted like the kind he enjoyed as a child.

“I’ve got to see your cheese cellar,” he told Del-man.

Mr. Mayor, one piece of advice: Bring a coat; it’s mighty cold down there!


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