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Tag: Chanukah

OJC busy and growing

OJC busy and growing

Members of the Okanagan Jewish Community came together to celebrate Chanukah. (photo from OJC)

The Okanagan Jewish Community in Kelowna has been keeping a busy schedule. Bolstered by many new members who have moved to the region – word has gotten out … who wouldn’t want to live here? – the community is growing both in numbers and in strength.

photo - The Tu b’Shevat seder on Jan. 20 was attended by 30 members
The Tu b’Shevat seder on Jan. 20 was attended by 30 members. (photo from OJC)

Traditional events such as the High Holidays – with visiting rabbis Larry and Linda Seidman from California – Sukkot and a Chanukah party attended by 80, started out our Jewish year. Of particular note was a Tu b’Shevat seder on Jan. 20, led by OJC member Barb Pullan, which was attended by 30 members. Everyone gathered to celebrate trees and discuss their importance to the preservation of life. We ate specific fruits representing those grown in Israel, drank wine or grape juice, recited blessings, told stories and sang songs. This definitely will be a repeat event in 5780.

Shabbat services were led by visiting Cantor Russ Jayne from Calgary in October and November, along with other services led by local community member Evan Orloff.

A Movie Night (The Boys: The Sherman Brothers Story) was presented on Nov. 9. The screening was organized by OJC member David Spevakow and took place at the Okanagan College Theatre, with almost 200 guests in attendance. We hope to continue the movie nights on a regular basis.

New programs this year have included:

  1. Coffee, cake and cultural anthropology talks. I gave the first talk, on my experience meeting with the Jews in Gondar, Ethiopia. The second session was presented by Murray Oppertshauser, a retired Canadian diplomat, who spoke about his many postings throughout the world. Further talks are planned.
  2. Several intercultural “meet and greets” have been planned with various cultural/ethnic groups in town.
  3. The OJC participated in Taste of Home, a Kelowna community event, in which various ethnic communities in the city participated by selling a sampling of their ethnic food, and with ethnic dancing. We contributed 340 cheese knishes prepared by our members under the direction of Barb Finkleman. Our local Israeli dance group provided the entertainment.

Future events include a ball hockey tournament, Purim, Passover, regular meetings of the Ladies Group, the continuation of the Hebrew school, and our annual golf tournament in the summer.

The OJC is searching for a full-time resident rabbi. We are in the process of having several candidates come out for a Shabbat weekend, after which the community will decide which spiritual leader best fits our needs.

If you’re visiting Kelowna or, better still, moving here, contact the OJC at 250-862-2305 or [email protected].

Steven Finkleman is one of the original members of the Okanagan Jewish Community, having arrived in 1982. He has acquired lots of memories over the years. Currently retired, he has been serving as the president of the OJC since October 2018.

Format ImagePosted on February 22, 2019February 21, 2019Author Steven FinklemanCategories LocalTags Chanukah, Judaism, Kelowna, OJC, Okanagan, Tu b'Shevat
Sharing holiday spirit

Sharing holiday spirit

Left to right: Archbishop JohnMichael Miller, Dr. Gregg Gardner, Fr. Nick Meisl, Dr. Jay Eidelman and RabbiJonathan Infeld. (photo by Rabbi Adam Stein)

“This is a unique opportunity to learn and growtogether. What better way to open ourselves to that holiday spirit, to welcomethe mysterious and send away the fear of the unknown,” said Congregation BethIsrael president Helen Pinsky in introducing the Dec. 5 program at thesynagogue on Chanukah and Christmas, which was co-hosted by Beth Israel and theRoman Catholic Archdiocese of Vancouver.

After the lighting of a giant electronic chanukiyah by Rabbi Jonathan Infeld, the reciting of the motzi by Archbishop of Vancouver John Michael Miller and a latke-laden dinner, the crowd moved into the sanctuary to hear three scholars: Dr. Gregg Gardner, Diamond Chair in Jewish Law and Ethics at the University of British Columbia; Fr. Nick Meisl, a professor at St. Mark’s College; and Dr. Jay Eidelman, who lectures on the Holocaust and Jewish history at UBC.

Infeld started things off with a short talk.

“The neighbourhood we grew up in, in Pittsburgh, was 50% Jewish or Catholic,” he said. “The kids did not refer to themselves as Jewish or Christian but as ‘Chanukah’ or ‘Christmas.’ We don’t love this, but it shows that the holidays have a particular power.”

Noting that, for many Jews and Christians of the past, neither Chanukah or Christmas were important as religious holidays, the rabbi quoted a documentary he had watched that argued that Charles Dickens had created Christmas, quipping that maybe Dickens “created Chanukah as well, in its modern version.”

Gardner spoke on the origins of Chanukah, noting it was a festival created by the Maccabees to mark their military successes against the Greeks in an effort to preserve traditional Jewish culture. “Ironically,” he said, “creating a holiday to honour yourself is, in fact, a very Greek thing to do.”

The “subversive” rabbis of later generations altered the holiday to downplay its militaristic elements and its focus on the Maccabees, Gardner explained, replacing that with a focus on God’s miraculous intervention in the miracle of the oil that burned for eight days in the rededicated Temple.

In his remarks, Meisl said the balloon of his “naive beliefs” about Christmas popped when, in the course of his studies, he learned that Dec. 25 was not Jesus’s birthday, but rather a date chosen for other reasons. He explored the theories linking the day to the ancient Roman Saturnalia festival of late December, or the Dec. 25 holiday of Sol Invictus (Unconquerable Sun). With humour, he quoted the ancient Christian theologian Origen, who questioned whether Jesus’s birthday should be celebrated at all, noting that, in the Hebrew Bible, only “bad people celebrate their birthdays.” In seriousness, he said it seems that it was around 336 CE that Christians began celebrating Jesus’s birthday on Dec. 25.

Eidelman took to the podium to the sound of the 1970s classic “Eight Days of Chanukah” by Sharon Jones and the Dap-Kings, while changing from his suit jacket to a tacky Chanukah sweater, in the style of the dreaded Christmas sweater. His speech covered various historical and pop-culture themes related to the two holidays, with a focus on how Jews have imagined and reimagined Chanukah “as a way to define ourselves spiritually and a way to claim space in a culture largely based on Christian customs.”

After a short question-and-answer period in which people asked about the development of certain Chanukah customs and the role the story of the Maccabees has played in the Christian tradition, among other things, the archbishop wrapped up the event.

“This has been a wonderful evening of sharing the joy we each feel in the holidays with each other,” said Miller, who made a point of thanking everyone involved in the event by name, right down to the members of the catering and kitchen staff.

“The event was a splendid manifestation of the ties that bind Christians and Jews together in an age-old spiritual heritage,” Miller told the Jewish Independent by email. “Such occasions foster friendships and mutual understanding, and my hope is that they continue. I am very grateful to Rabbi Jonathan Infeld for his leadership role in interfaith relations.”

Matthew Gindin is a freelance journalist, writer and lecturer. He is Pacific correspondent for the CJN, writes regularly for the Forward, Tricycle and the Wisdom Daily, and has been published in Sojourners, Religion Dispatches and elsewhere. He can be found on Medium and Twitter.

Format ImagePosted on December 14, 2018December 12, 2018Author Matthew GindinCategories Celebrating the HolidaysTags Chanukah, Christianity, Christmas, interfaith, Judaism
Community milestones … archery, Carter Wosk awards, Lamplighters, Chanukah at Kollel

Community milestones … archery, Carter Wosk awards, Lamplighters, Chanukah at Kollel

Adi Shapira (centre) willcompete in archery in the 2019 Canada Winter Games.

Adi Shapira, 16, is an up-and-coming athlete in the sport of archery. In Grade 10, she is part of the SPARTS program at Magee Secondary School, which is open to students competing in high-performance athletics at the provincial, national or international level, as well as students in the arts who are performing at a high level of excellence.

Since being introduced to archery only 18 months ago, Adi has climbed in the ranks, winning two gold medals in the 2018 B.C. Winter Games in the cadet category (15-17 years old) of Olympic recurve bow.

On Nov. 24, Adi won the qualifying tournaments against other female archers ages 15 to 20 and will be representing the province of British Columbia in the female recurve category in the Canada Winter Games in Red Deer, Alta., in February 2019.

The games’ website notes this is “the largest multi-sport and cultural event for youth in Canada and the largest event to be hosted in Red Deer’s history.” It will feature more than “150 events in 19 sports and a major arts and cultural festival” and welcome “up to 3,600 athletes, managers and coaches and more than 100,000 spectators.”

***

Left to right: BillPechet, Afshin Mehin, Claudia Schulz and HenryNorris.

Awardees of the Carter Wosk Awards in Applied Art and Design were honoured for their creative excellence at the 14th annual awards presentation Nov. 29. Bill Pechet, the architect for the restoration project of the Jewish section of Mountain View Cemetery and the renovation of the Schara Tzedeck Chapel and grounds, received the 2018 B.C. Creative Achievement Award of Distinction.

Pechet has dedicated himself for more than 30 years to creating environments that bring people together in refreshing and unexpected ways. He has made his mark on public spaces across the country through his street furnishings, lighting, urban infrastructures, public art and memorial design. Many of his contributions can be found around the Lower Mainland, including seating and lighting on Granville Street and the Shipyards in North Vancouver. In all his projects, he has extended the possibilities of merging social space with sculptural invention and sound ergonomics.

Since 2000, as a faculty member of the architecture and environmental design programs at the University of British Columbia, Pechet has encouraged his students to consider how manners of contemporary urban social practice intersect with material and spatial invention, all impacting the experience of the built world.

As an artist and mentor, Pechet frequently lectures on the critical role that public space plays in healthy and vibrant cities. His work emanates from a desire to generate a generous sense of simultaneous recognition and pleasurable strangeness in the public realm, giving individuals the permission to see the world as a little bit wondrous.

The Carter Wosk Awards for Applied Art and Design celebrate British Columbians who, through their creativity, contribute to the cultural economy of the province. Each year, up to three recipients are chosen by jury and each is awarded $2,500. This year, the winners were Afshin Mehin (wearable technology), Henry Norris (furniture design) and Claudia Schulz (hat design).

The awards honour excellence in art with a practical or functional application and are named in honour of philanthropist, academic and visionary Dr. Yosef Wosk and for educator, designer and curator Sam Carter.

***

The 2018 Young Lamplighter Award was presented to Ethan and Simoana Dreyshner.

On Dec. 9, at the Centre for Judaism’s public menorah lighting at Semiahmoo Shopping Centre in South Surrey, the 2018 Young Lamplighter Award was presented to Simoana and Ethan Dreyshner for their dedication to community and those less fortunate. They have raised funds and given of their time and energy to various important causes, including the Jewish Food Bank, B.C. Lung Association, First Call B.C. and the Louis Brier Home and Hospital.

Parents (Marat and Ella Dreyshner) and grandparents were on hand at the ceremony. Dignitaries in attendance included MLAs Marvin Hunt (Surrey-Cloverdale) and Tracy Redies (Surrey-White Rock), Langley Mayor Val van den Broek, Langley Councilor Rudy Storteboom, White Rock Deputy Mayor Helen Fathers and Surrey Councilor Linda Annis.

Cantor Yaakov Orzech lit the menorah and led the Chanukah songs, and Adina Ragetli played the harp. In the “human menorah” presentation (written by Simie Schtroks as a response to the Pittsburgh shootings), Louise Stein Sorensen, Moshe Fidelman, Joanne Yaakov, Marat Dreyshner, Ettie Shurack, Ethan Dreyshner, Bayla Shurack and Schtroks each kindled a flame with a message. Dean Donnelly entertained the children, and winners of last year’s Lamplighter, Emily and Jessie Miller, were there to pass the torch forward.

***

Right to left, Kollel Rabbi ShmuliYeshayahu, Vancouver Mayor Kennedy Stewart’s chief of staff Neil Monckton andStewart share a moment with some of the many party-goers. (photo by AlanKatowitz)

On Dec. 2, the first night of Chanukah, the Ohel Ya’akov Community Kollel hosted its Annual Latke Vodka party at the Maple Grill.



Format ImagePosted on December 14, 2018December 12, 2018Author Community members/organizationsCategories LocalTags Adi Shapira, archery, Bill Pechet, Carter Wosk Awards, Centre for Judaism, Chanukah, Community Kolllel, Ethan Dreyshner, Kennedy Stewart, Lamplighter Award, Simoana Dreyshner, Winter Games

Love the stranger, the “other”

Chanukah came early this year, and I hope you had a fun one. Now that it’s almost over, it can be a long dark vacation for those of us who do not observe anything on Dec. 25.

I say this because, although my family is clearly in the “Chanukah only” category, I know other families handle this differently. Some families are multifaith and observe several winter holidays. There are even (this was a surprise to me) Modern Orthodox Jewish families who have used Dec. 25 to create an entirely kosher Christmas dinner – because everyone had the same day off of work. Some Jewish people choose to observe aspects of Christian or pagan holidays, and, well, that’s up to them. It’s not the custom in my home, but we’re all lucky to be in a place where we are free to choose our own traditions.

A strange thing happened to me this fall. A friend of a friend put together a “women-owned businesses” shopping guide. It had a hashtag of #ShopWithHer. My work includes writing and editing, which can be hard to advertise. The other part is that I write downloadable knitting patterns. That means knitters, or those who love them, can go online and download a pattern I wrote for the price of a big cup of coffee. It’s not a huge earner, but I have a “woman-owned” business, so I asked to be included.

The emphasis of the guide’s creator was to highlight women and minorities. It was the week after the Pittsburgh massacre, so when I got to that question, I said something like, “I’m Jewish and an immigrant and now a dual-citizen. I moved from the U.S. to Canada.”

Why did I mention being Jewish? Jews are a minority in North America. While it has been popular in recent years to downplay any issues of our minority status, the truth is that there are still challenges to being Jewish here. For instance, violence like in Pittsburgh – and the assumption that, if we want to pray in peace, we should be hiring armed security.

If we just go back in history a little ways, we should think about quotas at universities, country clubs and other organizations that didn’t admit Jews at all. There were countless other places with no formal policy, but where folks made sure that we knew we didn’t belong.

For those who think that’s all in the past, I can say sarcastically, sure it is – my father’s university (Duke) had quotas when he attended it. The Women’s Junior League in Virginia did not accept “our kind” when I was a kid. The issue of “anti-Jewish” or antisemitic discrimination is not new, nor is it going away. The recent rise of hate crimes is well-documented in the news. Some American universities and colleges are canceling study-abroad programs to Israel, or their faculty members refuse to write letters of recommendation to Israeli study-abroad programs. I get e-newsletters from JTA and other Jewish organizations – and the news is clear.

When the #ShopWithHer guide came out, I was excited – and then shocked – to see my entry. Where other minorities were labeled “WOC” for “Woman of Colour” or “LGBT” or “Disabled,” mine read “Immigrant, Other.”

I’m proud of being Jewish and it’s not a part of my identity that I hide. I shouldn’t need to feel ashamed of it. I’m also well aware of our minority status, particularly when we’re surrounded by a holiday that celebrates the birth of another religion’s messiah. However, I didn’t include my business in this guide so I could be made “other” all over again. Why was I labeled “other”? Was it an attempt to protect me from hate? Or do I belong to a category that the guide’s creator didn’t feel was valid?

“Othering” isn’t my invention – if you’ve taken social science, religious or cultural studies, philosophy, history or other humanities classes at a university, you’ve likely heard of it. There are academic conferences and teacher in-services on the topic. A simple definition? It’s the action of deciding someone else is different or alien to you, “not one of us.” It’s a very primitive tribalism that helps people survive in adverse conditions. Some theorists think it references early human civilization, and others think it comes from times of war, famine and other natural disasters.

You can read about the “in group” of the Israelites and “others” in the Torah. There’s a lot of tribalism at work in some of our most common stories of identity. At the same time, we’re reminded, “You should love the stranger,” for “We were strangers in the land of Egypt.”

That’s right, Jewish tradition teaches us to love the “other.” In the face of increased hate crimes, discrimination and erasure, it can be hard work to keep reaching out and loving others. Perhaps it is ignorance that allows our identities to be ignored or disregarded; I’d like to think that, because the alternatives aren’t nearly as harmless.

It feels awful to have one’s own religious tradition erased. This time of year, it happens a lot. We’re faced with holiday greetings, music, customs, lights and foods that aren’t ours. When Chanukah is long over, it also feels ridiculous to wish someone or thank someone for a “Happy Chanukah,” even though it’s well-intentioned.

I’m still struggling with what to say to this shopping guide’s organizers. Saying nothing is an option, as is trying to engage in a dialogue. Maybe it’s enough to send along a copy of this column. There are so many ways to divide and diminish others, rather than celebrating and boosting our identities and differences. Chanukah is a holiday that, unmistakably and militantly, celebrates religious freedom. Perhaps it’s time for us to be our own modern version of Judah Maccabee, strong in the face of dangerous discrimination, but also trying to embrace the Jewish notion of loving the stranger rather than “othering” her.

Joanne Seiff writes regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. See more about her at joanneseiff.blogspot.com.

Posted on December 7, 2018December 4, 2018Author Joanne SeiffCategories Op-EdTags Chanukah, culture, minorities, othering
Mystery photo … Nov. 30/18

Mystery photo … Nov. 30/18

Selling bagel sandwiches at a Jewish Community Centre of Greater Vancouver Chanukah event, circa 1990. (photo from JWB fonds, JMABC L.18422)

If you know someone in this photo, please help the JI fill the gaps of its predecessor’s (the Jewish Western Bulletin’s) collection at the Jewish Museum and Archives of B.C. by contacting [email protected] or 604-257-5199. To find out who has been identified in the photos, visit jewishmuseum.ca/blog.

Format ImagePosted on November 30, 2018November 29, 2018Author JI and JMABCCategories Mystery PhotoTags Chanukah, history, JCC, Jewish Community Centre, Jewish museum
Alternatives to potato latkes

Alternatives to potato latkes

(photo from Joy/flickr.com)

An old folk proverb says, “Chanukah latkes teach us that one cannot live by miracles alone.”

Jewish food writer and cookbook author Joan Nathan contends that the word latke is not Yiddish, as everyone presumes, but stems from “a Russian word, latka, and a pastry, from obsolete Russian, oladka, or flat cake of leavened wheat dough.” This, in turn, probably came from a Middle Greek word, eladion, or oil cake, stemming from elaion, meaning olive oil.

Potato pancakes do seem to have originated among poor Eastern European Jews, but potatoes did not become a staple until the mid-19th century. John Cooper, in Eat and Be Satisfied: A Social History of Jewish Food, comments that Jews from Lithuania ate pancakes made from potato flour for Chanukah and had borrowed the idea from the Ukrainians, who made a potato pancake dish with goose fat called kartoflani platske, which they ate for Christmas. Since Chanukah fell about the same time, and there were plenty of geese to provide goose fat or schmaltz, we could conclude that schmaltz became a substitute for oil. Jews living in the Pale of Settlement in the 17th century probably adapted it for Chanukah as a way to dress potatoes differently for the holiday. Cooper also states that many Eastern European Jews ate buckwheat latkes for Chanukah, while Polish Jews made placki (pancakes) from potato flour and fried them in oil.

But what happens when you get tired of potato latkes? Here are some variations for Chanukah.

OLD JERUSALEM ZUCCHINI PANCAKES
Adapted from The Delights of Jerusalem by Rena Valero (Steimatzky, 1985). Recipe makes 20 patties.

6 zucchini
salt, to taste
salt and pepper to taste
1 diced onion
2 tbsp chopped parsley
2 tbsp chopped dill
2 large eggs
1/2 cup matzah meal
1 tbsp vegetable oil
oil for frying

  1. Grate unpeeled zucchini into a strainer. Sprinkle with salt and drain for 30 minutes. Squeeze to remove remaining liquid.
  2. In a mixing bowl, combine zucchini, salt, pepper, onion, parsley, dill, eggs and matzah meal and one tablespoon oil.
  3. Heat oil in a frying pan. Form zucchini mixture into patties. Fry for a few a minutes on each side. Drain on paper towels.

CARROT-PARSNIP LATKES
makes 16 patties

5 grated parsnips
2 grated carrots
1/4 cup flour
2 eggs
1 tsp dry chives or onion
1 tsp dry parsley
1/2 tsp salt
oil

  1. Grate parsnips and carrots into a mixing bowl and toss with flour.
  2. Add eggs, chives or onion, parsley and salt and mix.
  3. Heat oil in a frying pan. Make latkes by hand, add to oil, and fry until brown on both sides. Drain on paper towels.

VEGETABLE FETA LATKES
makes 10 to 12 patties

1 cup grated carrots
2 1/2 cups grated zucchini
1 cup grated potatoes or grated kohlrabi
1/2 tsp salt
3 eggs
salt and pepper to taste
3/4 cup flour
1/2 cup chopped fresh parsley
1/2 cup crumbled feta cheese
1/5 cup vegetable oil

  1. Place carrots, zucchini and potato (or kohlrabi) in a colander. Cover with cheesecloth or paper towels and squeeze out as much liquid as possible. Sprinkle salt and let them drain 15 minutes, then squeeze in paper towels.
  2. Place vegetables in a mixing bowl. Add eggs, salt and pepper, flour, parsley and cheese.
  3. Heat oil in a frying pan. Form mixture into patties. Fry in hot oil until brown on both sides. Drain on paper towels.

Applesauce & sour cream

Recently, someone asked me, why applesauce and sour cream for latkes? I wrote to my American Jewish food expert friend, Joan Nathan, but she didn’t know, so I Googled latkes and applesauce, found a blogger who voiced an idea, and I thought it made sense.

He suggested that, maybe, one year before Chanukah, a shopkeeper somewhere in Eastern Europe placed his annual order for potatoes to his dry goods provider. He wrote potatoes in Hebrew as tapuah adama. Somehow, the word adama was inadvertently erased and ended up being tapuach, the Hebrew word for apple. The supplier read the order and scratched his head, wondering why the shopkeeper didn’t want potatoes for Chanukah. But, due to the limits of communication back in those days, he couldn’t check with him in time, so he went ahead and filled the order, sending a bushel of apples.

When the shopkeeper saw the apples instead of potatoes, he wondered what to do with them but then figured, surely they would be a treat for Chanukah. He was able to sell the idea to the townspeople to buy apples, and some clever women decided to cook the apples – hence, applesauce. By the end of the holiday, everyone was raving about the apples and apple dishes.

In the Encyclopedia of Jewish Food, Gil Marks wrote that Greek Jews had a tradition that the Maccabees ate duck with apples to celebrate their victory, and that this was extended to serving apple rings, apple fritters and applesauce.

John Cooper, in Eat and Be Satisfied, reasons that the only fat for frying latkes was schmaltz, so the only topping could be applesauce.

Another source says apples were eaten on Rosh Chodesh, the start of a new month. Hungarian Jews made apple cake and strudel or tart for Rosh Hashanah, while Indian Jews dip apple in honey and rose water and Sephardi Jews make apple compote. Ashkenazi Jews serve apple strudel on Sukkot, and children place apples at the end of a flag stick for Simchat Torah.

As for sour cream, well, made in its fermented form, it was popular in the Slavic region. The idea of boiled potatoes eaten with sour cream was associated with Eastern European Jews, so, if they found a substitute for the schmaltz when frying their latkes, they could well have used sour cream as an accompaniment.

Sybil Kaplan is a journalist, author, compiler/editor of nine kosher cookbooks and a food writer for North American Jewish publications, who lives in Jerusalem where she leads weekly walks of the Jewish food market, Machaneh Yehudah, in English.

Format ImagePosted on November 30, 2018November 30, 2018Author Sybil KaplanCategories Celebrating the HolidaysTags Chanukah, cooking, Jewish culture, latkes
Hot pancakes for breakfast

Hot pancakes for breakfast

(photo by Brandon Martin-Anderson)

According to my research, some type of pancakes was made by ancient Greeks and Romans, or even earlier; Christians made them before Lent to use up foods they could not otherwise consume. The earliest pancakes were made with spelt flour and the word “pancake” first appears in a 15th-century English document. North American-style pancakes likely began in the form of Johnnycakes, a savoury flatbread made with cornmeal, which are at least 500 years old.

Given their long history, and because they are fried, perhaps during Chanukah, a few pancake breakfasts would be appropriate – and tasty. Here are a few recipes to try.

BASIC BREAKFAST PANCAKES
makes 12 pancakes

1/2 cup flour
1/2 tsp baking powder
1 tbsp sugar
1 egg
1 tbsp melted margarine or butter
1/3 cup milk
cinnamon (optional)
vanilla (optional)
oil for frying

Combine flour, baking powder, sugar, egg, melted margarine or butter and milk in a mixing bowl and blend. Heat oil in a frying pan. Spoon batter around pan and fry until brown on both sides. Keep warm in an oven until ready to serve.

LEMON RICOTTA PANCAKES
Adapted from a Food &Wine recipe from 2002. Makes four servings.

1 cup part-skim ricotta cheese
2 large eggs
2 large egg whites
1/2 cup flour
1 tbsp vegetable oil
1 tsp finely grated lemon peel
2 tsp honey
oil for frying

Blend cheese, egg, egg whites, flour, oil, lemon peel and honey until smooth. Heat griddle or frying pan with oil. Spoon the batter around pan for pancakes. Cook until golden on both sides. Keep warm until ready to serve.

BANANA PANCAKES
makes four servings

3 sliced bananas
2 tbsp orange juice
1 tbsp sugar
1 cup flour
1/2 tsp baking powder
1 egg
1/2 cup milk
2 tbsp melted butter or margarine
1/4 tsp vanilla
1 tsp orange peel
vegetable oil

  1. In a bowl, combine orange juice and sugar. Add banana slices and let stand.
  2. In a mixing bowl, combine flour, baking powder, egg, milk, melted butter or margarine, vanilla and orange peel.
  3. Drain banana slices and add to batter.
  4. Heat oil in a frying pan. Spoon the batter around pan for pancakes. Cook until brown on both sides. Keep warm until ready to serve.

Sybil Kaplan is a journalist, author, compiler/editor of nine kosher cookbooks and a food writer for North American Jewish publications, who lives in Jerusalem where she leads weekly walks of the Jewish food market, Machaneh Yehudah, in English.

Format ImagePosted on November 30, 2018November 30, 2018Author Sybil KaplanCategories Celebrating the HolidaysTags Chanukah, cooking, pancakes
I know who I am … or do I?

I know who I am … or do I?

Moving into a condominium forced the writer to modify how she approached the holiday season, including the purchase of an electric chanukiyah. (photo by Libby Simon)

For Jews, the celebrations of Chanukah arrive on Sunday evening, Dec.2, and close on Monday evening, Dec.10. It is also a time when many people struggle with dissonance between religion and Western values. I know who I am, so it was not a problem – except, an epiphany struck.

I had a dream some time ago. I dreamed I was in the lobby of a hotel filled with a patchwork of people of different colours and garbs reflecting differences in religious, cultural and ethnic backgrounds. My eyes scanned the room searching for someone, or something, the object of my search unclear. No one took notice as I wound my way through the crowd and exited the area into a corridor. Turning to the right, I entered a room through an open door. My eyes were drawn to a box gift-wrapped with blue-and-white Chanukah paper sitting on a table. As I picked it up, a feeling of warmth wrapped around me. Suddenly, a non-descript, dark, threatening shadow loomed overhead, momentarily startling me. With outstretched arms, I handed my gift over to this strange apparition as if to appease it, and was immediately filled with a deep sense of inner peace and contentment.

This dream was so close to the surface, its meaning became readily clear. I was fully aware of a recent inner struggle triggered by the Christmas/Chanukah season in which I felt the very soul of my Jewishness being challenged from an external source. It was a strange and surprising experience because, as an adult, I have never been particularly observant. Although raised in an Orthodox Jewish family, my personal beliefs led me to a secular lifestyle. Following dietary laws, for example, was irrelevant in determining the quality of good character. Traditions were important more for benefit of family than in any religious sense. Rituals, such as lighting the chanukiyah candles on Chanukah did not seem necessary. After all, I know who I am. I define myself first as a human being, who happens to be of Jewish descent. But, after a lifetime of working and living in a dominant, multi-religious society, why now had it become an issue? As an empty nester, for whom do I practise it?

The answer was surprising but simple: the condominium lifestyle. Who would have anticipated that this popular and accepted way of life would create such a fall-out? I had long questioned this concept in which total strangers of diverse backgrounds would make a large monetary investment and enter into a common living arrangement – an arrangement in which they become inextricably bound to one another in some very basic ways. They accept the premise and agree to give up certain freedoms in exchange for reducing personal responsibilities. In doing so, they turn their decision-making powers and independence over to others who may have different opinions, qualifications, priorities, intelligences and abilities. Nonetheless, this is what I bought into without realizing that, as important as these issues are, others would run even deeper – such as ethnicity, culture and religion.

I have grown up with the symbols and celebrations of Christmas. As a child, I participated in school plays and choirs and Santa never asked your religion when he warmly handed you a candy cane. Feelings of deprivation or envy never entered my psyche because the love of family filled my needs. As an adult, I have continued to take in the festivities, in sharing the spirit of peace and goodwill with non-Jewish friends, neighbours and colleagues.

But something changed. Tolerance, appreciation and participation were all possible when “The Season” did not infringe on my personal turf. In the spirit of goodwill, it is important to accommodate and respect these symbolic religious expressions. However, some individuals threatened to extend these decorations over my personal unit and warned that any resistance on my part could be crushed by a simple vote of the majority. Canada is a multicultural country supporting the values and rights of freedom of religion, thus protecting minorities. Such intimidation threatens to swallow who I am.

As neighbours on a street, such a thought would never even materialize. Yet, in a condominium arrangement, boundaries become blurred. Such actions deny my very existence. They render me invisible and impose a choice – assimilation or alienation. Neither is acceptable and therein lies the conflict.

However, the dream did offer a resolution. It led me on a personal journey through the chaos of diversity. I turned towards what was right for me – the box, wrapped in blue-and-white Chanukah paper, that confirmed who I am. By walking through the open door in my dream, I received the reward of self-discovery. I realized that knowing who I am was not enough. It was only in giving my gift to the “faceless figure” of others did I feel a sense of inner peace and contentment. The dream revealed not only who I am, but who I am in relation to others. Until now, my identity had been like a one-way mirror. I could see through the glass while the other side only reflected the viewer’s own image. If others do not see me, I will disappear like a ghost in the morning light. Still, I cannot ask anyone to extinguish their light, for that is who they are, only not to impose it on mine.

What was the solution? Instead of the customary, small, coloured licorice-like wax Chanukah candles whose symbolic message of freedom dies quickly in a muted puff of smoke, I purchased and placed an electric chanukiyah in my window. Through the sustained bright light, the “mirror” becomes translucent, revealing the beautiful cultural mosaic that is Canada’s proud tradition, one that allows each of us to be who we are.

And, perhaps along with the glittering Christmas lights, we will all be enriched, as, together, they cast a far greater illumination in recognizing, respecting, accepting and even appreciating our differences: Just like the mirror on the wall / Silvered coats reflect us all / Strip bare the veneer of hypocrisy / A window reveals you are just like me.

Libby Simon, MSW, worked in child welfare services prior to joining the Child Guidance Clinic in Winnipeg as a school social worker and parent educator for 20 years. Also a freelance writer, her writing has appeared in Canada, the United States, and internationally, in such outlets as Canadian Living, CBC, Winnipeg Free Press, PsychCentral and Cardus, a Canadian research and educational public policy think tank.

Format ImagePosted on November 30, 2018November 30, 2018Author Libby SimonCategories Celebrating the HolidaysTags Chanukah, identity, memoir
The last candle for the rabbi

The last candle for the rabbi

(photo by Jon Sullivan)

In the village of Chelm, just before every Chanukah, the ancient debate begun by the two great rabbis Hillel and Shammai resumed. Do you start the festival by lighting one candle and counting up, or with eight and counting down?

Every year, Rabbi Kibbitz issued the same ruling – do whatever makes you happy.

This year, although the argument was heated, rumour was that Rabbi Kibbitz was bedridden. He was old. Was he sick? He was tired.

It was worrisome that his wife, Mrs. Chaipul (she kept her name, which is another story), who owned the only kosher restaurant in Chelm, hadn’t been to work in three days.

Filling in behind the restaurant’s counter, Rabbi Yohon Abrahms, the schoolteacher and mashgiach, was cooking, cleaning and taking orders.

“So, about the Chanukah candles,” Reb Cantor the merchant asked the young rabbi, who was busy refilling cups of tea, “how many on the first night and how many on the last?”

Rabbi Abrahms answered with a shrug. “Rabbi Kibbitz always says, do whatever makes you happy.”

“But you’re a rabbi, too,” Reb Cantor said. “What do you think?”

“Do you want food or a theological dissertation?” Rabbi Abrahms shot back. “Because I can’t do both at the same time!”

The room fell quiet.

“Food, of course!”

In Chelm, food was always more important than discussion – until it was gone, then discussion.

* * *

“Channah, you should go to your restaurant,” Rabbi Kibbitz said. His voice was soft.

“No, my love,” Mrs. Chaipul said. “I’ve left it in good hands. I will stay here with you.”

“It’s OK,” he said. “I’m not going to die until after Chanukah.”

“Don’t say such things.” She made the sign against the evil eye.

“Will you cry when I go?”

“For you? Probably.” She was barely holding back the tears. “But enough. We have years ahead.”

“No.” He sighed. “We’ve had years. Good years. Many, but not enough. Never enough. Now we have only days.”

He began coughing, and she fed him spoonfuls of warm chicken soup.

“Channah?”

“I’m here.”

Do you know what the problem with sitting shivah is?”

“Too much noodle pudding?”

“True.” The rabbi laughed, then he coughed. “Shivah is meant to comfort the living, but I’ve noticed that most bereaved are very uncomfortable. Mourning is overrated. For a week, everyone visits and talks about the recently deceased. And the family has to sit and listen, no matter how tired or sad…. All they really want is their loved one back.”

“Shaa, shaa,” his wife said. “Your shivah is a long way off.”

“No. But I have a request.”

“What is it?”

“During Chanukah,” the old rabbi said, “let me sit shivah with you, before I’m dead. Then you won’t be so alone.”

She covered her mouth to stifle a sob. What a foolish request!

Then she nodded. “Yes. Yes. Of course.”

* * *

It caused quite a stir in the village.

“If he’s not dead, how is it shivah?”

“We’re going to talk about him while he’s lying there in the house?”

“After he dies for real, are we going to have to do another shivah?”

“And what if he doesn’t die?”

This last question was interesting, because no one really believed that Rabbi Kibbitz would ever die. He was a bear of a man, who had been old forever. How could one such as that pass on?

Still, Chelm was a village that embraced the unconventional.

A schedule was made and, on each night of Chanukah, a different group trudged through the snow to light the candles and sit shivah.

The two-room house was small. The table was moved to the side of the kitchen, and extra chairs brought in for visitors. The rabbi’s bed was set in the doorway of the bedroom, so he could sit up or lie down as needed. Mrs. Chaipul’s sewing chair was next to the doorway, so she could sit beside him.

This living shivah turned out to be quite a success, mostly because the rabbi kept his mouth shut and said nothing. Everyone forgot that he was there.

Each night, blessings were sung and candles were lit. Most of the villagers were counting up with Hillel, but some were counting down with Shammai. No matter how many or how few, the light was warm and bright.

Yes, there was noodle kugel, but there were also latkes, so many different kinds, including potato, sweet potato and even zucchini.

Every villager stopped by and shared stories of how Rabbi Kibbitz had listen, talked, helped, advised or officiated. There had been weddings and brises, funerals and so many sermons.

Mrs. Chaipul listened to all the praise, and the occasional complaint. She accepted comfort and hugs, and wondered at the frequent comment, “What will we do now that he is gone?”

Strangely, hearing these words while her husband was still breathing didn’t leave her as sad as she’d expected. She found herself reliving their life together.

“He never had children with his first wife,” she told everyone. “And we, of course, were too old. But he always told me that he didn’t need any kinder because the whole village was his family.”

At last, on the eighth night of Chanukah, by some silent agreement, only the younger villagers came to visit. They all had chosen, with Shammai, to light just one candle.

There was wine and laughter and spirited discussion about the many texts that they had read with the rabbi.

Rachel Cohen said that she was proud to have been the rabbi’s first female student.

Her husband, Doodle, agreed that, without Rabbi Kibbitz, none of his many questions about life and death would have been answered so well.

A hush fell over the room as Doodle mentioned death.

The last few Chanukah candles sputtered and one by one extinguished.

All eyes turned to Mrs. Chaipul, who began to cry softly.

Except for the coals from the stove, the room was black.

“Is he?” someone whispered.

“We should go,” whispered another.

“Why is it so dark and quiet?” came a booming voice. “Am I dead?”

“He’s very noisy if he is dead,” said Doodle.

Rachel Cohen quickly snatched up a spare candle and lit it from the stove.

In the dim light, everyone looked and saw Rabbi Kibbitz was sitting up in his bed.

“Hello,” he said. His eyes glinted brightly. “I’m sorry to interrupt. You all said such nice things about me. Thank you. But I don’t think I’m done yet. I’m feeling much better. Channah, maybe you and I could leave Chelm together and do some traveling?”

“You old fool!” His wife threw her arms around his neck.

Rabbi Kibbitz hugged her close, and thought about the days to come; each of them an adventure to be shared.

One by one, but all at once, the students sneaked out of the house to spread word of the miraculous recovery.

The next morning, when a delegation of elders went to the rabbi’s house, they found it empty.

A note on the kitchen table read, “No, we’re not dead. Yes, we’ve gone. Shalom.”

Mark Binder is an author and storyteller. The former editor of the Rhode Island Jewish Herald – back when there was such a thing as a for-profit Jewish newspaper – writes the “Life in Chelm” series of books and stories. The first volume, A Hanukkah Present, was the runner-up for the National Jewish Book Award for family literature. The Brothers Schlemiel was serialized for two years in the Houston Jewish Voice. Binder’s a graduate of the Trinity Rep Theatre Conservatory, studied storytelling with Spalding Gray, and has taught the course Telling Lies: How To at the Rhode Island School of Design. He’s toured the world telling stories to listeners of all ages and backgrounds with the secret mission of transmitting joy with story. Readers can listen to the audio version of “The last candle” story at transmitjoy.com/spotify.

Format ImagePosted on November 30, 2018November 30, 2018Author Mark BinderCategories Celebrating the HolidaysTags Chanukah, Chelm, storytelling
Jewish identity and Chanukah

Jewish identity and Chanukah

“The Triumph of Judas Maccabeus” by Peter Paul Rubens, between 1634 and 1636. (photo from Wikimedia Commons)

One of the richest statements found in the Talmud about the meaning of Jewish identity is the following: “He who does not feel shame and humility before others, does not show love and compassion or abundant kindness to others, such a person is not from the seed of Abraham.” According to this statement, Jewish “genes” are as nothing without Jewish ethics. To be counted among the seed of Abraham, one’s character structure must reflect the values by which Abraham lived.

Maimonides was fully in accord with the talmudic concern with action rather than descent, with purpose and commitment rather than race. He expressed it as follows: “The distinguishing sign of a child of the covenant is his disposition to do tzedakah.” Placing action at the centre of Jewish identity mirrors a fundamental characteristic of the Judaic tradition.

For Aristotle, the peak of human perfection was to be found in thought. Man perfected himself to the degree that the objects of his thought were perfect. God – the most perfect being – was engaged in thought upon His own perfect self. In the biblical tradition, human perfection was realized in moral behaviour. Not thought but action; not knowledge of the cosmos, but involvement in history. The prophets condemned the community not because of their failure to become intellectuals, but because of their failure to feed the hungry, clothe the naked, care for the lonely and protect the socially vulnerable.

In the Torah, God is an active being. He creates the world, He feeds the hungry, He is involved in the drama of history. Typical of the Judaic worldview is the midrashic “question: “What does God do now that he has created the world?” (Such a question could never have been asked by Aristotle.) The midrash answers: “He arranges marriages!”

In the Jewish tradition, God is the creator of life, and His message to humanity is expressed in the language of mitzvah (commandment). His presence in the world entails human responsibility to improve the conditions of society and history. In the Jewish tradition, we live in the presence of God when we hear a mitzvah that obliges us to act in a particular way. Maimonides wrote that God gave the 613 commandments so that a Jew can find one mitzvah that they can perform with love and complete devotion.

One of the distortions of modern existentialism is the exaltation of the virtues of sincerity, devotion, authenticity, etc., irrespective of their specific content. The sincerity of the Nazis in no way mitigates their barbarity and depravity. Subjective attitudes are important aspects of human behaviour, only if their content is worthwhile and significant. It is ludicrous to celebrate Maccabean courage without appreciating their commitment to monotheism, mitzvah and the dignity of Jewish particularity.

In celebrating Chanukah, therefore, we should direct our attention to the problematic issues involved in the spiritual survival of the Jewish community within the modern world. Many traditional Jews believe that Jewish particularity is incompatible with modern mass culture and that Judaic bonds holding together the community cannot bear the stress caused by exposure to the cultural rhythms of the larger non-Jewish society.

Those who accept this assessment of Judaism in the modern world turn to social and cultural separation in order to secure Judaism’s survival. There are others who are skeptical as to whether this ghettoization can succeed. Modern communication makes it impossible to escape acculturation to modern “Hellenism.” It is, in their opinion, futile to resist. We should accept our fate and accommodate ourselves to the inevitability of our eventual assimilation.

A third option, which defines the philosophy of the Shalom Hartman Institute, rejects the defeatism of the latter point of view and also the separatism of the former. We question the belief that Judaism has always survived because of its radical separation from the surrounding culture. Chanukah does not commemorate a total rejection of Hellenism but, as Elias Bickerman shows in From Ezra to the Last of the Maccabees, the revolt focused specifically on those aspects of foreign rule that expressly aimed at weakening loyalty to the God of Israel.

photo - A Maimonides stamp from Paraguay, 1985
A Maimonides stamp from Paraguay, 1985. (photo from Wikimedia Commons)

Maimonides’ thought was clearly enriched by his exposure to the writings of Aristotle and Plato and Islamic scholars such as al-Farazi and Ibn Baja. Rabbi Joseph B. Soloveitchik was enriched by Kant and Kierkegaard. These two great halachic teachers are living examples of the intellectual and spiritual enrichment that results from exposure to non-Jewish intellectual and spiritual frameworks.

The major question that we must ponder on Chanukah is whether the Jewish people can develop an identity that will enable it to meet the outside world without feeling threatened or intimidated.

Can we absorb from others without being smothered? Can we appreciate and assimilate that which derives from “foreign” sources, while at the same time feel firmly anchored to our particular frame of reference?

In order to determine what we can or cannot select, it is essential that the modern Jew gains an intelligent appreciation of the basic values of their tradition. Learning was not essential for our ancestors, because they were insulated by the cultural and physical Jewish ghetto. For the Jew to leave the protective framework of that ghetto, it is necessary for them to have a personal sense of self-worth and dignity.

In celebrating Chanukah, we remind ourselves that our Jewish identity must not be grounded in biological descent but in a heroic commitment to a way of life. Our past, the memories we bring from the home we came from, are only the beginning stages of our spiritual self-understanding as Jews. How we live in the present and what we aspire for in the future must be the major sources nurturing our identity as Jews.

On the holiday of Shavuot, we remember how our people pledged to live by the Ten Commandments. On Chanukah, we remember how that commitment inspired a nation to engage in a heroic battle against religious tyranny. Today, the battle for cultural and spiritual survival continues.

In the Western, free world, the battle is against indifference, anomie and cultural assimilation. In Israel, the challenge is to do battle against making nationalism a substitute for covenantal Judaism. For Jews who live in the different areas of the globe, the memory of the Maccabees can be an inspiration to persevere and believe that, ultimately, they will be victorious in their struggle.

Rabbi Prof. David Hartman (1931-2013) was founder of the Shalom Hartman Institute. This essay on Chanukah, one of several on the holiday, dates to 1984. This and other writings have been brought to light by SHI library director Daniel Price. Articles by Hartman, z”l, and other institute scholars can be found at shalomhartman.org.

Format ImagePosted on November 30, 2018November 30, 2018Author Rabbi Prof. David Hartman SHICategories Celebrating the HolidaysTags Chanukah, identity, Judaism, Shalom Hartman Institute

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