freelancer – Page 27

Traveling as a woman

Caryl Eve Dolinko, author of A Woman’s Guide to World Travel, has been to 93 countries and counting. (photo from caryldolinko.com)

Caryl Eve Dolinko’s A Woman’s Guide to World Travel literally covers everything you need to know when traveling, from choosing where to go through to reacclimatizing when you get back home. Anyone, but especially women, about to take their first international trip should have this book handy. For people who have been a few places, and even for seasoned travelers, Dolinko’s latest also has snippets of history, many short, informative travel stories, an interesting perspective – and likely at least one point you’ve not thought of before.

Dolinko, who is a member of the Vancouver Jewish community, has been exploring the world for more than 40 years. She has been to 93 countries and counting. She has journeyed on her own and with others, as a young person and as an older person, as “a working professional, a mother with kids, as a straight and gay woman, and a daughter caring for an elderly parent.”

A Woman’s Guide to World Travel, published by Whitecap Books earlier this year, is Dolinko’s third travel book, but the first as sole author. She co-wrote both The Complete Guide to Independent Travel (self-published) and The Globetrotter’s Guide: Essential Skills for Budget Travel (Red Deer Press), with Wayne Smits. The latter was a Canadian bestseller, notes Dolinko.

In the 25-plus years since The Globetrotter’s Guide came out, much has changed.

“The world’s population has almost doubled from over 4 billion in the early 1980s when I started to travel, to just over 8 billion today, putting a strain on finite resources,” writes Dolinko. “Many tourist attractions are now overused, overrun and exploited as a result of global tourism’s exponential growth. I believe it is past time for us to reconsider how we travel and become more aware of the impact we have.”

Her own approach to travel has changed since she started, at age 18, with a planned four-month trip to Europe that turned into “an epic eight-year odyssey.”

“When I first started traveling around the world in 1982, there was very little information available, especially for women, as very few were traveling the world alone,” she writes. “The internet didn’t exist, and neither did smartphones, digital cameras, selfies, social media, travel and hotel apps, GPS or texting. Lonely Planet was just starting to publish travel books and National Geographic was about the only magazine that showed exotic places around the world. Travel guides and literature were written with men in mind and, with so few women traveling, there was no need to address our particular issues and concerns. Only a small selection of useful advice was available to address women’s needs.”

That situation continues to change, with some studies estimating that “women are the primary decision-makers for travel in households, influencing up to 80% of all travel decisions. That’s a tremendous amount of buying power and it has influenced the tourism industry to change to meet our needs,” points out Dolinko, whose guide takes readers through some of the history leading to this development.

She briefly highlights six women “who dared to travel in their day,” starting with Ida Pfeiffer, who was born in Vienna in 1797. While Pfeiffer’s “travel stories and books inspired future generations of adventurers … her ethnocentric views frequently led her to be critical and intolerant of other cultures,” writes Dolinko. “As a result, she could be a harsh traveler, lacking the ability to appreciate other cultures on their own terms.”

Dolinko places great emphasis on what can be learned from other cultures, and stresses the importance of traveling with humility, not just for our own education, personal growth and safety, but for the benefit of the people and communities we encounter.

“Through our spending habits, we have the power to influence local economies and cultures, so it’s crucial to make informed decisions and be mindful of our impact,” she writes. “By supporting local businesses and organizations that prioritize sustainability and conservation efforts, we can make a positive difference and be a catalyst for change. Your actions have real consequences, so aim to leave a positive impact and a gentle footprint wherever you go.”

Elsewhere, she shares warnings, like “It’s strictly a cultural taboo or against the law in some cultures to be gay, and open displays of affection are discouraged”; “In some cultures, it’s expected and even considered impolite to accept the initial price offered by the seller without attempting to negotiate”; and “When communicating nonverbally, it is important to be aware of cultural differences and the meanings behind certain gestures. Pointing with your finger, for example, can be seen as rude or confrontational in many cultures.”

Dolinko spends time on photography in this context – reminding readers that some religious sites may prohibit photography, some people may not want to be on your social media feed and some cultures believe that a camera can steal a person’s soul. She talks about selfies, camera types and photo composition.

There is not a stone left unturned in A Woman’s Guide to World Travel. She covers factors to consider when deciding where to go (like safety, cultural norms and accessibility), budgeting (don’t forget admission fees, tips, snacks, SIM cards and so on), choosing luggage (suitcase vs backpack, for instance) and packing (she gives detailed lists of clothing, footwear, toiletries and medical supplies to bring, plus a host of other items to consider). She suggests where you should be in your preparedness two months out, one month out, a week before you leave and the day before you leave. She explains and lists the documents you’ll need, the insurance and vaccinations, how you should leave your home and office, and what the people you leave behind might need if something were to happen to you on your trip.

Specific to women, Dolinko talks about how to interact with men (“being aware of cultural differences that may affect communication and behaviour, as well as keeping an eye out for red flags and listening to your intuition”) and how to safely have a travel romance (with men or women), as well as what to do if, God forbid, you are sexually assaulted or raped. She lays out how to deal with some common gynecological issues while traveling. She offers advice on visiting religious buildings. She makes suggestions about traveling with kids. And she shares so much more.

To say that the 384-page A Woman’s Guide to World Travel is comprehensive is an understatement. It encompasses 40 years of experience traveling around the world, lots of photos (which I wish had been captioned, with some in colour) and relevant anecdotes. It’s a one-stop “shop” for anything you might want to know – and lots you didn’t know you needed to know – about travel.

Thriller delves into AI world

Daniel Kalla commands readers’ interest from the first sentence of his latest thriller, The Deepest Fake. And he keeps us turning pages straight to the end, not only as we contemplate who might be the culprit(s) of our hero’s apparent demise, but also as we consider the ideas Kalla puts forward about artificial intelligence, intellectual property, relationships, trust, measures of a successful life, and more.

Jewish Independent readers will be familiar with Kalla, who, in addition to being a writer of many international bestselling novels, is an emergency room physician here in Vancouver. The JI interviewed Kalla in 2023 and has reviewed of a few of his previous novels.

The plot-driving topic of The Deepest Fake – artificial intelligence – is new territory for the doctor-writer, who has penned many medical and science thrillers, using his physician’s knowledge to powerful effect. But he also has written an historical fiction trilogy set in Shanghai during the Second World War, where thousands of Jews fleeing Europe found safe haven, even as China and Japan were at war, so we know Kalla’s not afraid to do the research necessary to create a realistic-seeming fictional world centred around places and concepts less familiar to him, and to most readers.

As much as The Deepest Fake highlights some of the moral issues surrounding AI, it also explores other big issues, like medical assistance in dying (MAiD), fidelity in marriage and business partnerships, the foundations of trust, and where the creative process begins and who owns it. Kalla manages to cover all this ground and raise so many relevant questions while telling a great story. The Deepest Fake begins with a bang – “Liam Hirsch never seriously contemplated dying before his forty-ninth birthday – until today” – and keeps up the pace throughout.

Liam, founder and chief executive officer of a thriving AI company, TransScend, is suffering from a mysterious medical condition that’s first diagnosed as an aggressive form of ASL (amyotrophic lateral sclerosis). His symptoms – twitches and challenges with movement – have been getting worse, and he’s likely to lose basic motor function within months, maybe a year.

Despite the seriousness of his illness, Liam hesitates to tell his wife and kids, the former not only because of the pain it will cause, but because, weeks before, he discovered, with the help of a private investigator, that his wife was cheating on him. Adding to Liam’s stresses and the book’s adventure are some accounting irregularities at his company, the competitive nature of the tech world and the potentially manipulative AI app that he helped create. So, when it becomes obvious that someone wants Liam gone, the suspects are numerous, including his wife, all his staff, an aggrieved former business partner, and the technology itself.

The Deepest Fake is a fun, satisfying read.

Two different kinds of magic

It’s almost a new year. We’ve been taking stock more than usual throughout the month of Elul. It’s a valuable skill – being able to do regular cheshbon hanefesh, accounting of the soul, reflecting on our views and actions, with an eye to self-improvement, maybe even creating a positive ripple effect that extends beyond ourselves.

Two new children’s picture books introduce – or reinforce – the Jewish values of Shabbat (taking a break from work and technology, thereby recharging our physical and mental selves) and tikkun olam (taking care of ourselves, our homes, our neighbourhoods, and so on). They remind us that making the world better starts with us, what we do, how we treat ourselves and others.

Seattle publisher Intergalactic Afikoman released Fairy GodBubbie’s Shabbat by Ann Diament Koffsky this month. Koffsky has written and illustrated more than 50 kids books, with many about Judaism, its holidays, foods and symbols. Her website is worth checking out: there are reading guides, you can see her many artistic styles, download colouring pages featuring scenes from her books, as well as other images, and, of course, there are links to purchase her books.

In Fairy GodBubbie’s Shabbat, the Mazel family is busy and seems happy enough, Dad on his laptop, Mom on her phone, Sara playing games on a tablet. But, “Why is no one schmoozing?” wonders Fairy GodBubbie. “Noshing?? Kibbitzing!”

“Unlike regular fairy godmothers who come only when called, Fairy GodBubbies just show up to fix things.

“Even when they’re not invited,” writes Koffsky.

So, poof! With a couple of Shabbat candles and a frequency jammer, Fairy GodBubbie helps the Mazels experience a different kind of Shabbat, a much more fulfilling one, a magical one. And readers can create the experience at their own homes, trying out what Koffsky calls a “a Tech Shabbat – a day away from screens.” She asks, “If your family does choose to try out a Tech Shabbat, what would you most like to do during that time?” And offers some choices – “Will you eat a family meal? … Curl up with a good book?” – and encourages readers to come up with their own ideas to make their “next Shabbat feel magical.”

The Collective Book Studio’s Ruby Finkelman Finds the Real Magic, written by Mike King with illustrations by Shahar Kober, which came out earlier this year, also features a young heroine and, as the title indicates, “magic.” But there are no magical GodBubbies; rather, a self-realization that a beautiful village, a beautiful life, don’t just happen by magic – happiness, cleanliness, kindness, etc., require not only effort, but sometimes doing things you don’t enjoy doing. In Ruby’s case, she “especially didn’t like brushing her teeth,” so, one night, she decides, “I’m never going to brush my teeth again.”

Even such seemingly inconsequential actions have repercussions. Other kids stop brushing their teeth. Then they decide not to wash their faces, tidy up after themselves or treat one another kindly. Parents nag, children kvetch. The grownups become so exhausted, they have “no strength left to lift a toothbrush, do the laundry, take out the garbage, and on and on.” Kvellville soon turns into what neighbouring villages start calling “Schmutzville.” A town meeting devolves into several arguments, everyone turning on one another.

Seeing the madness, and realizing how it all started, Ruby sets about to right the situation.

“Mensch is a Yiddish word that means ‘human,’ but when used in the sense of ‘being a mensch,’ it means being a human in the best possible way, or being the best human that you can be,” writes King in an author’s note at the end of the story. “But it’s not only a Jewish thing – it’s a universal value, an idea of how to act in a way that makes the world a better place, simply because you behave in a good and kind way.”

While the toothbrushing premise is a little bit of a stretch, King is a pediatric dentist, so it’s no wonder, and he does manage to make the story work. It’s a wonderful message, of course, and Kober’s artwork is delightful.

Don’t be alarmed, but …

From the “Tribe of Reuben”: a culinary heart-attack-on-a-plate, never mind the trayf factor. (photo by Alan C. / flickr.com)

On the last morning of our five-day trip to Victoria this summer, my husband Harvey woke me at 6:30 with the ominous words: “I don’t want to alarm you, but I’m having chest pain and I’m really clammy.”

Now, this is a man who has gone a few rounds with cardiac opponents like stents, a pacemaker/defibrillator, cardiac ablation and atrial fibrillation. He is no stranger to people poking around in his arteries and veins. And I am no stranger to health anxiety.

So, I leapt into action and tried to get an outside line through our hotel phone. Impossible. Harvey, cool as a cucumber (well actually, sweaty as a hairy guy in a shvitz), says, “Maybe just use your cellphone and call 911.” Within five minutes an ambulance and a fire truck arrived at our hotel room, and three paramedics started assessing him. Obviously, we all suspected a heart attack, G-d forbid, but they had to check everything anyway. Two puffs of nitroglycerine later and the pain subsided.

Off we went to Royal Jubilee Hospital. Which sounds like a place of celebration and festivities – jubilee! It was not. Ten hours and countless doctors, residents, nurses and nurse practitioners later, they announced that it was not a heart attack, but “some sort of heart-related issue.” They suggested we stay in Victoria an extra day, gently informing us that the chances of having another such “event” was most likely within the next 48 hours.

Long story short, we stayed in Victoria for two more nights, then came home. That was a Wednesday. On Friday, at around 10:30 p.m., Harvey woke me up again to tell me: “I don’t want to alarm you, but I’m having chest pain again and my jaw feels tight.”

Like an anxiety-fueled robot, I dialed 911 and off we went to Vancouver General Hospital to spend a thoroughly horrendous two nights in the emergency department. Thanks to a nurse who advocated for us and a cardiologist who finally saw us after 19 hours of waiting, Harvey was promised an angiogram “within the next three days.” Seriously? I caught sight of incredulity in the rearview mirror.

I’m convinced that nonstop praying is what got Harvey an angiogram on the Sunday morning. And what did it show? He had a blockage in the smaller of the two “widow-makers” – a term cardiologists use to refer to the heart’s biggest artery, and the one that commonly causes fatal heart attacks. This is a term that no wife wants to hear. Ever. But, thank G-d, they caught it in time and put a cardiac stent in. To date, it’s still a mystery as to why a fairly recent cardiogram didn’t catch this blockage. Needless to say, this wife will be armed with an extensive list of questions for Harvey’s cardiologist. For the record, I’m not comforted when doctors opine that “sometimes we just don’t know.”

When I asked Harvey how I could possibly tie in his cardiac episodes with my Balabusta column, without missing a beat, he said: “Tribe of Reuben.” I immediately understood the reference to the two Reuben sandwiches he’d consumed that week. I have become very adept at extrapolating the gems that spew forth from my husband’s witty piehole. For those of you not familiar with this culinary heart-attack-on-a-plate, a Reuben consists of corned beef, Swiss cheese and sauerkraut slathered with Russian or Thousand Island dressing, grilled between slices of rye bread. My arteries clog just contemplating this. Never mind the trayf (non-kosher) factor.

Suffice it to say that, while I cannot be my husband’s keeper, I can be the gatekeeper for what we eat at home. And there sure as heck aren’t going to be any Reuben sandwiches darkening our doorway. They might try knocking, but nobody’s going to answer.

In the service of taking on a heart-healthy diet, Harvey will be eating nothing but salads, fruit and vegetables from now on – as if. Me, I’m a dyed-in-the-wool carnivore, so meat is a staple and I refuse to banish it. Given the state of things, I anticipate cooking separate meals for Harvey and me. Imagine my delight. Although I suppose certain proteins in regulated portions would be OK for him, I will have to explain to Harvey that corned beef and salami are not proteins, but rather heart attacks waiting to happen.

Alternative proteins like tofu and quinoa are out of the question for hubby, as you already know. So, my challenge will be to get creative and cleverly hide those loathed substances in appealing-looking dishes. A little quinoa thrown into a vegetable stew. Beyond Beef jumping into the understudy role for lasagna. Tofu masquerading as schnitzel. Not likely. Not ever. Harvey has the nose of a bloodhound and will sniff out these offending pseudo-proteins before you can say traitor.

What’s a wife to do? I could bribe his cardiologist to read Harvey the riot act. Or I could just throw my hands up in frustration and accept the fact that Harvey is a grown man with the capacity to make his own choices, good, bad and otherwise. I just hate giving in to sensible options, so I’m opting for Door #1. Wish me luck.

In the meantime, I’ll explore the big wide world of vegetables and figure out how I can disguise spaghetti squash and golden beets to make them look like Big Macs and Reuben sandwiches. Tonight, Harvey will be eating a salad composed of avocados, blueberries, mangoes, Persian cucumbers and fresh mint, with a healthy homemade dressing. And he’ll love it. The dressing is simple: lime juice. If I’m feeling magnanimous, I might even slip in a small portion of real protein on the side. Depends on whether or not he snuck in a Sabich for lunch while I was out. I’ll be sniffing his breath for signs of falafel and onion before dinner.

Stay tuned for my end-of-summer Greek orzo salad that will satisfy your craving for a salty, sweet side salad that doubles as a main dish. It’ll usher your tastebuds from summer into fall in the blink of an eye. Next thing you know, you’ll be nesting and making sheet pan chicken. Honour the seasons, season your food and eat healthy. Btay’avon.

Shelley Civkin, aka the Accidental Balabusta, is a happily retired librarian and communications officer. For 17 years, she wrote a weekly book review column for the Richmond Review. She’s currently a freelance writer and volunteer.

Rare archeological finds

Mosaics attesting to the wealth and prosperity of the ancient Samaritan community were found in Kafr Qasim, located in central Israel. (photo by Emil Aladjem, IAA)

The Israel Antiquities Authority (IAA) has sent out several press releases in the last couple of months. Here is a roundup of what has been discovered recently in a few excavations.

An agricultural estate, about 1,600 years old, was uncovered in Kafr Qasim, located in central Israel. The excavation, undertaken on behalf of the IAA and financed by the Israel Ministry of Construction and Housing prior to establishing a new northern neighbourhood, is within the boundaries of the archeological site Kh. Kafr Hatta.

The Samaritan settlement existed for about 400 years, from the end of the Roman period to the end of the Byzantine period (4th to 7th centuries CE). The site of Kh. Kafr Hatta is described in historical sources as the birthplace of Menander, the Samaritan magician, successor of Simon Magus, who was considered the father of the Gnostic sects and one of Christianity’s first converts.

photo - Architectural elements decorating the 1,600-year-old Samaritan agricultural estate — Architectural elements decorating the 1,600-year-old Samaritan agricultural estate. *(photo by Emil Aladjem, IAA)*

According to IAA excavation directors Alla Nagorsky and Dr. Daniel Leahy Griswold: “The size and splendour of the buildings discovered, the quality of their mosaic floors and the impressive agricultural installations, all point to the great wealth and prosperity of the local Samaritan community over the years.”

In one of the buildings, a mosaic floor was preserved, decorated with a geometric pattern and vegetal images. Alongside its central medallion are acanthus leaves combined with rare decorations of fruits and vegetables, such as grapes, dates, watermelons, artichokes and asparagus. In the entrance to this room was a partially preserved Greek inscription wishing the building’s owner Good Luck!; the owner’s first name was common in Samaritan communities.

In the northern part of the estate were found an olive press, a warehouse building and a public purification bath, a mikvah. The proximity of the oil press to the mikvah was probably used to produce olive oil in purity. The olive press was carefully planned, consisting of two wings; the northern wing contained the main production areas, while auxiliary rooms were erected in the southern wing. In the production areas, two screw presses were found, as well as a large basin in which the olives were crushed.

photo - An olive press for production of oil in ritually pure conditions and an adjacent ritual bath were part of a Samaritan settlement that existed from the 4th to 7th centuries CE — An olive press for production of oil in ritually pure conditions and an adjacent ritual bath were part of a Samaritan settlement that existed from the 4th to 7th centuries CE. (photo by Emil Aladjem, IAA)

Over the years, the estate saw dramatic changes.

“The wealth and luxury of the buildings were replaced by oil production and agricultural installations. New walls damaged the mosaic floors, and the magnificent capitals and columns were integrated within the new walls,” said Nagorsky. She suggested that these changes are related to the Samaritan Revolts under the Byzantine rule – a series of 5th to 6th century CE uprisings against the Byzantine emperors, who enforced restrictive laws on members of other religions.

“What makes this site particularly interesting is that, unlike some of the other Samaritan sites that were destroyed in these revolts, the agricultural estate in Kafr Qasim actually continued in use, and even preserved its Samaritan identity – as evidenced by the Samaritan ceramic oil lamps uncovered in our excavation,” Nagorsky said.

According to Israeli Minister of Heritage, Rabbi Amichai Eliyahu, “The discovery of the Samaritan agricultural estate illuminates another chapter in the common shared story of the ancient peoples of this land; foremost, in this period, the Jews and the Samaritans. These two ancient communities led their lives based on the Torah and shared common roots, and also experienced similar hardships during periods of antagonistic rule…. These physical remains are another reminder that our heritage in this land is deep and multifaceted.”

* * *

photo - The 2,800-year-old dam wall discovered in the City of David — The 2,800-year-old dam wall discovered in the City of David. (photo by Emil Aladjem, IAA)

A monumental dam excavated in the Siloam Pool in the City of David National Park has now been dated in a joint study by the IAA and the Weizmann Institute of Science, to the reign of the kings of Judah, Joash or Amaziah. Its construction may have been a creative solution to a climate crisis about 2,800 years ago, according to the researchers. The research was published in the scientific journal PNAS.

The wall uncovered in excavations of the Siloam Pool in the City of David National Park was built around 805-795 BCE. Its discovery was made by excavation directors Dr. Nahshon Szanton, Itamar Berko and Dr. Filip Vukosavovic on behalf of the IAA.

“This is the largest dam ever discovered in Israel and the earliest one ever found in Jerusalem,” the directors stated in a press release. “Its dimensions are remarkable: about 12 metres high, over 8 metres wide, and the uncovered length reaches 21 metres – continuing beyond the limits of the current excavation. The dam was designed to collect waters from the Gihon Spring, as well as floodwaters flowing down the main valley of ancient Jerusalem (the historical Tyropoeon Valley) to the Kidron Stream, providing a dual solution for both water shortages and flash floods.”

Dr. Johanna Regev and Prof. Elisabetta Boaretto of the Weizmann Institute explained: “Short-lived twigs and branches embedded in the dam’s construction mortar provided a clear date at the end of the 9th century BCE, with extraordinary resolution of only about 10 years – a rare achievement when dating ancient finds. To complete the climatic reconstruction, we integrated this dating with existing climate data from Dead Sea cores, from Soreq Cave and from solar activity records influencing the formation of certain chemical elements. All the data pointed to a period of low rainfall in the Land of Israel, interspersed with short and intense storms that could cause flooding. It follows that the establishment of such large-scale water systems was a direct response to climate change and arid conditions that included flash floods.”

The newly uncovered structure joins two other water systems from the same period discovered in the City of David: a tower that dammed the Gihon Spring and a water system that gathered water from the Gihon, directed through a channel into the Siloam Pool, where it was joined by floodwaters blocked by the dam.

These systems reflect comprehensive urban planning for managing Jerusalem’s water supply as early as the late 9th century BCE – clear evidence of the city’s power and sophistication.

* * *

Lamp wicks made of textiles, approximately 4,000 years old – among the oldest known in the entire world – were discovered during an archeological dig at the Newe Efraim antiquities site near Yehud, Israel. The wicks, uncovered in an IAA excavation, funded as part of development works by the Israel Lands Authority to establish a new neighbourhood in the city of Yehud, were preserved inside clay lamps, used for illumination in the Intermediate Bronze Age (circa 2500-2000 BCE).

The study was published in the scientific journal ’Atiqot, Vol. 118, published by the IAA.

According to IAA researchers Dr. Naama Sukenik and Dr. Yonah Maor: “This is a unique discovery that we did not expect could ever be found in the moist Mediterranean climate…. Although wicks were a common product for lighting in the ancient world, the fact that they are made of organic fibres makes it difficult to discover them in an archeological dig. Even in cases where the organic matter is preserved, such as in desert climate conditions, it is difficult to identify a wick, unless found inside a lamp, since it has no special characteristics to distinguish it from any group of fibres, threads or ropes…. The fact that three wicks were found – and that one of them survived in its entirety, is especially surprising in the humid climate of the coastal plain.”

photo - One of the wicks tested in the study was found intact — One of the wicks tested in the study was found intact. *(photo by Emil Aladjem, IAA)*

According to Dr. Gilad Itach, Yossi Elisha and Yaniv Agmon, the excavation directors on behalf of the IAA, “The wicks were discovered inside oil lamps uncovered in the graves alongside other burial offerings, including various types of pottery, animal bones, metal weapons and jewelry. While these lamps must have been used to illuminate the underground dark burial space during the burial ceremony itself, it seems that this was not their only function. The fire burning in a lamp has been associated with magical power since the dawn of humankind…. Admittedly, the Intermediate Bronze Age population in the Land of Israel did not leave any writings behind, but various sources from around the ancient Near East demonstrate the central role of fire in burial ceremonies. Just like today, thousands of years ago, the fire burning in a lamp symbolized the human soul. The common term we use today, ‘ner neshama,’ ‘the flame of the soul,’ probably originated thousands of years ago.”

Traces of soot were found in the wicks tested in the study, indicating these lamps were used; seemingly lit while the grave was prepared and/or during the burial ceremony. The analysis also revealed that the wicks were apparently made from reused linen fabric. “It is unlikely that an expensive textile such as linen would have been woven especially for an object intended for combustion,” said Sukenik. “We speculate that the wicks were recycled from other textiles, after their original purpose was completed…. The secondary use of textiles indicates smart economic conduct, in which precious raw materials were maximally utilized.”

– Courtesy Israel Antiquities Authority

About the Rosh Hashana 5786 cover art

This year’s Rosh Hashanah cover art was created by Elaine Arenson in 2024 for Chai Cancer Care, the British Jewish community’s national cancer support organization. “This is my tree of Chai, my tree of light,” she wrote about the image. “Through the art group, we find creativity, renewal, community and exceptional care. We discover we are so much more than a cancer diagnosis.”

There is a story behind the centre’s annual card, which is selected from works created by Chai clients who attend art workshops. In 2013, a Chai client received a Rosh Hashanah card and told the centre: “It was so bright and cheerful. It lifted my spirits and gave me courage and strength when I needed it most.”

So, the brief to workshop participants is simple: create an image that reflects the warmth, light, joy and hope at this special time of year, and the tangible impact Chai support has on its clients. A quote from the artist always accompanies the image, explaining the sentiment and inspiration behind the design.

The centre’s Rosh Hashanah cards not only deliver good wishes but are also a source of income for Chai. They are available to buy blank or with a printed message and as ecards. To purchase some, email [email protected]. For more information about Chai Cancer Care, visit chaicancercare.org.

Significance of the holiday table

While the symbolism of dipping apples in honey for a sweet new year is well-known, many other foods have added meaning at this time of year, too. (photo from pxhere.com)

To prepare for the most holy days of the Jewish calendar, many people reflect on the past year and some contact those in their lives they may have wronged, asking for forgiveness. Another set of people may be planning what to wear to shul for the two regular annual appearances they make, and some are just doing their best to get back in to the swing of the school year. One of the only things we all do, every single one of us no matter how observant we are of Jewish laws and customs, is eat.

This year, Congregation Beth Israel offered a cooking series for anyone interested in getting in touch with the food side of the holidays. I had the privilege of conducting this three-part series for members of the shul, touching on three distinct ways of looking at holiday cooking.

Jewish cuisine is incredibly diverse, so it was difficult to narrow the themes and recipe choices. I didn’t want to omit the important contributions that Ethiopian Jews or Jews from India have made to the range of recipes we call Jewish food, but, with only three classes, choices had to be made. Luckily, the classes were so popular, the cultures that were underrepresented this time will be explored in classes to come. Hopefully, there will be classes at many different synagogues around the Lower Mainland in the coming year.

The first class at BI focused on Sephardi-Mizrachi food. Sephardi cooking is specifically the cuisine of Jews who trace their heritage to Spain, those Jews who ended up in North Africa, the western parts of the Middle East, as well as some places in Europe, such as Greece. Mizrachi Jews are from farther east, those who may trace their lineage back to the expulsion of Jews from Israel after the destruction of the First Temple, the Babylonian exile. This ancient community spread to other parts of Asia and has a delicious set of foods as well.

A uniting factor for all the cuisines, if one keeps kosher, is the adherence to the laws of kashrut. Availability of ingredients is always a factor when preparing food and, as evidenced by the similarity of Jewish foods to the cuisine of our non-Jewish neighbours, Jewish food is, in essence, food of the world interpreted through a kosher or cultural lens. For example, Italian Jews have their own unique traditions, tracing back to their expulsion from Israel after the destruction of the Second Temple. One creative interpretation of a locally popular Italian food that would have been off limits to observant Jews is prosciutto. Innovative medieval Jews in northern Italy created goose prosciutto, making a trayf delicacy kosher.

My second class in the series centred on Ashkenazi cooking for the High Holidays. Originating in Eastern and Central Europe, these foods are heavily influenced by Slavic and Germanic cuisines. The availability of spices was more limited in Europe back in the day, and the traditional recipes are relatively bland and, in many cases, simple compared to those of our coreligionists to the east.

Unfortunately, the dearth of ingredients had no bearing on the eagerness of our Ashkenazi sages and scholars for limiting the foods to be eaten on various holidays. Many people know of the stringent restrictions on kitniyot for Passover, for example: the beans, lentils, corn and rice that Ashkenazi Jews are traditionally forbidden to eat during Pesach while other Jews happily eat pilafs and lentil soup. Rosh Hashanah is no different.

While not forbidden, there is a strong recommendation to avoid eating nuts. Why? Two reasons. Nuts were understood by medieval scholars to create extra phlegm and would, therefore, cause nut-eaters to disturb the fervent prayer of fellow congregants. Second, and more universally applicable, the sages attributed mystical meaning to the words for many foods, counting the numerical value of their letters (known as gematria) and equating it with other words of significance. The Hebrew word for nut, egoz, has a value of 17, which is the same as the word for sin, or chet, in Hebrew. Therefore, it was concluded that Jews should avoid eating “sins” so close to the time of judgment.

Gematria is also infused into many of the foods we consider symbolic for our spiritual well-being. Gourds and pumpkins are thought to bring us victory over our enemies, beans multiply our merits, and leeks and cabbage are lucky. Round foods like peas, or foods made round, like the challahs this time of year, symbolize the continuing cycle of life. There are many more examples. So, eat up! We want to get as many of these good things in before the final judgment comes down at the end of Yom Kippur!

Pomegranate is also traditionally eaten for Rosh Hashanah. There are two reasons for this. It is one of the seven species listed in the Torah that will be found in the Land of Israel but, also, mystically, it has been said that there are 613 seeds in a pomegranate: the same number of mitzvot in the Torah. Therefore, eating this fruit at this time of year symbolically gives us a leg up on fulfilling as many of the commandments from the Torah in the coming year as possible.

The final class in my series focused on embracing the local food scene and bringing locally available seasonal produce to the High Holiday table because the basis of this series was showcasing new recipes imbued with the kind of Jewish reasoning that has kept the Jewish people both rooted in tradition and relevant to our current time and place. Food is one of the things that unites and gives us a sense of belonging – to our culture, our family and potentially, our spirituality.

Michelle Dodek attended culinary school before the pandemic. She is a long-time contributor to the Jewish Independent, an educator and a balabusta, to boot. Watch for her Jewish food classes.

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photo - carrots — Carrots have lots of symbolism related to this time of year, including the resemblance of a round slice to a coin (prosperity) and, for Ashkenazi Jews, the similarity of the word for carrot (mern) to the word for increase/multiply (mehr), as in our good deeds should be multiplied in the coming year. *(photo from pexels.com)*

MOROCCAN CARROT SALAD
(Adapted from Adeena Sussman’s Shabbat: Recipes and Rituals from My Table to Yours, this recipe takes about 50 minutes to prepare and yields 4 cups.)

1 1/2 lbs carrots, peeled, if necessary
2 tsp honey or silan
1 large lemon or lime
1 clove garlic, grated (optional)
1 tsp cumin (or up to 1 1/2 tsp)
1-2 tsp harissa (to taste)
1/2 cup chopped fresh mint
1/4 cup olive oil
1/2 cup chopped fresh cilantro (optional)*
1 tsp kosher salt
4 Medjool dates pitted, sliced

Cook carrots in salted water until just fork-tender, about 10 minutes. Watch that you don’t overcook them, nobody wants mushy carrot salad. Drain and cool. Meanwhile, mince the herbs and zest then juice the lemon into a medium-sized bowl. Whisk in oil, salt, honey, cumin and garlic. Cut the carrots into coins and coat with dressing. Stir in remaining ingredients.

Serve immediately or hold in the fridge for up to five days. The flavours benefit from a day or two to mellow in the fridge, which is excellent when you need to prepare ahead for a large group.

*Some people intensely dislike cilantro. Make a few portions without it if you’re having a lot of people over for dinner and you don’t know their preferences, or omit it if you’re one of those people.

An exploration of the shofar

Most shofars are made from a ram’s horn, reminding us of Akeidat Yitzchak (the Binding of Isaac), which supposedly took place on Rosh Hashanah, since a ram was sacrificed in Yitzchak’s place. (photo by Len Radin / flickr)

Around the High Holidays, some young children receive colourful plastic shofars to blow. Are these shofars kosher? Could they be legitimately used during holiday prayers?

While their colour might hold the attention of the children and worshippers, the answer to the above two questions is no. Shofars that can be used ritually come from animals, including rams, antelopes and goats. The long spiral shofar used by Yemenite Jews, for example, comes from the greater kudu, a striped antelope common to some parts of Africa. But most shofars are made from a ram’s horn. In fact, the shofar is sometimes referred to as a “ram’s horn.” This type of horn reminds us of Akeidat Yitzchak (the Binding of Isaac), which supposedly took place on Rosh Hashanah, since a ram was sacrificed in Yitzchak’s place.

A ram’s horn has a wide base surrounding a core bone, which connects to the animal’s head. Once the animal is dead, the horn is separated from the bone, resulting in a horn that is hollow in its wide part, but sealed at its narrow edge. Heat is applied to enable straightening part of the horn (though some rabbis think this should not be done), then it is polished on the outside and an air-passage hole is drilled in the narrow part, allowing it to produce a sound similar to a trumpet, a trombone or a didgeridoo.

According to Mahzor Lev Shalem, the shofar had a variety of uses in the Bible. It was used as a call to war (remember how it was used to miraculously tumble the walls of Jericho in Joshua, Chapter 6), as a call to assemble the community and, most significantly, to note G-d’s descent on Sinai. Later, it became associated with G-d’s call for Jews to repent.

From one specific shofar, a player can typically produce one sound, which depends on the horn’s length – the longer it is, the lower the sound produced by it, and players must use their lips to vibrate the air in the shofar exactly in the resonance frequency of the specific shofar. But Israeli trumpet player Amit Sofer takes the shofar beyond the tekiah, shevarim and teruah routines of the Jewish prayer book, and turns it into a musical instrument. Listen to Sofer’s trio presentation of Leonard Cohen’s “Hallelujah” (youtube.com/watch?v=lwaD92UcZME).

The shofar is well traveled. Its Greek cousin, the troumbeta or voukino, for instance, was once used all over Greece. Greek musicologist Fivos Anoyanakis, author of Greek Popular Musical Instruments, notes that this animal horn was used to announce field-wardens and postmen. It closely resembles the shofar.

According to Yad Vashem, during the Shoah, Rabbi Yitzhak Finkler, the Radoszyce rabbi, was incarcerated at Skarzysko-Kamienna, a forced labour camp. Getting hold of a ram’s horn required him to bribe a Polish guard – but the guard brought him an ox horn. It took a second bribe to get the right kind of horn. Then, the rabbi asked camp inmate Moshe Winterter (later Hebraized to Ben Dov), who worked in the camp’s metal shop, to make a shofar.

At first, Winterter refused. Preparing an item that was not an armament, or even carrying something considered contraband from the workshop to the barracks, carried with it a penalty of death. But he relented. So, in 1943, camp inmates heard the shofar blowing. The shofar traveled around wartorn Europe and the United States until Winterter made aliyah. In Israel, he donated the shofar to Yad Vashem.

A year after the Six Day War ended, archeologist Benjamin Mazer discovered the Trumpeting Place inscription (which was written in Hebrew, of course). He discovered the 1st century CE stone in his early excavations of the southern wall of the Temple Mount. It shows just two complete words carved above a wide depression cut into its inner face. The first is translated as “to the place” and the second word “of trumpeting” or “of blasting” or “of blowing.” Today, the stone is on display at the Israel Museum in Jerusalem.

photo - The Trumpeting Place inscription — The Trumpeting Place inscription is a stone from the 1st century CE discovered in 1968 by Benjamin Mazar in his excavations of the southern wall of the Temple Mount. The first word translates as “to the place” and the second as “of trumpeting” or “of blasting” or “of blowing.” *(Andrey Zeigarnik / wikipedia)*

What exactly is the mitzvah of the shofar – the hearing of it being blown or the blowing of it? The written source (Numbers 29:1) of the mitzvah is relatively vague, so the issue was debated by scholars. The verse simply says, “a day of sounding shall be for you.” But, in his Shulchan Aruch, Rabbi Yosef Karo (1488-1575) rules that we make the blessing “to listen to the sound of the shofar” and not “on the blowing of the shofar,” so subsequent halachic (relating to Jewish law) authorities have followed this ruling.

What does this mean for a person who has trouble hearing? In this age of hearing aids and cochlear implants, does one fulfil the mitzvah if one uses a hearing device?

As with many other issues dealing with the interpretation of halachah in modern times, there is a difference of opinion regarding electronic hearing aids. Anyone who is not completely deaf is obligated to hear the shofar, according to all opinions. Rabbi Yehuda Finchas, a worldwide expert, lecturer and author of Medical Halacha, opines that anyone who wears electronic hearing aids should ideally stand near the person blowing shofar and remove the aids when the shofar is sounded. However, according to Hacham Ovadia, if one cannot hear the shofar without such a device, one should wear them and fulfil the mitzvah.

A common custom is to start blowing shofar daily at the time of the morning service in the Hebrew month of Elul, the month preceding Rosh Hashanah. On Rosh Hashanah, the shofar is blown at the time of the Torah reading service. Technically, this happens after the Torah and Haftorah have been read, but before the Torah is returned to the ark. On Yom Kippur, the shofar is blown after the final prayer service of Yom Kippur, Neilah.

Whether a person will hear the shofar being blown on Shabbat depends on the individual’s synagogue affiliation. In the Orthodox and Conservative movements, the shofar is not blown on Shabbat. It is blown, however, in Reform congregations.

Originally, the sages worried that, if shofar blowing was permitted on Shabbat, people might be tempted to violate Shabbat law by carrying a shofar. Rather than risk such a situation, they prohibited any shofar blowing on Shabbat. But, even in Jerusalem, where the shofar would have been blown when the Temple stood, and which has an eruv (a symbolic enclosure within whose borders carrying is permitted) around it, the shofar is not blown in Orthodox and Conservative synagogues.

During the Rosh Hashanah musaf (additional) service, there are three additional sections read: Malchiyot (Kingship), Zichronot (Remembrance) and Shofarot. The Shofarot section provides readers with verses from Exodus and Numbers, Psalms and the Prophets, in which the shofar is mentioned.

Have a meaningful holiday and a happy new year.

Deborah Rubin Fields is an Israel-based features writer. She is also the author of Take a Peek Inside: A Child’s Guide to Radiology Exams, published in English, Hebrew and Arabic.

A new year, a new you?

If we want to improve our character traits, we need look no further than the latest issue we have in relationships. Do we get angry easily? Or impatient? (photo of universe.roboflow.com)

The Jewish New Year, 5786, is upon us. How can we be better? Life is always giving us opportunities to learn and to grow, and I believe one of the secrets to life-long learning about how to improve ourselves is to “be aware.”

Self-awareness or being mindful is a habit that is nurtured and practised every day. However, it isn’t about sitting quietly when we meditate, although certainly that is one of the ways we train our mind to observe and to be aware. Self-awareness is a process where we listen to our inner voice as well as listening to messages (whether we like them or not) from friends and family.

Paying attention to our reactions when we see someone who is less fortunate is a good place to start to look at our behaviours and character traits. Are you called to be generous or judgmental? Do you react with humility or arrogance when someone cuts in front of you when you are in line at the grocery store? Are you proud of how you respond, or do you think you could do better? Feelings of being unsettled when we leave a conversation may be a hint there is work to do on our inner self.

Awareness starts by watching our day-to-day actions and decisions, especially those where we find ourselves out of sync with friends, family and/or our “Higher Self.” Even those of us who may not have a direct or active connection to a Higher Self are connected to something – we all have a soul. According to the Torah (Genesis 1:27), we are made in the “image of G-d,” and thus we have the capacity to create relationships, show kindness and make the world a better place through being charitable.

If we want to improve our character traits, where do we look? Alan Morinis, author of Everyday Holiness: The Jewish Spiritual Path of Mussar and the forthcoming book The Shabbat Effect, says we need look no further than the latest issue we have in relationships. Do we get angry easily? Or impatient? How is your generosity muscle working? These are character traits that, when out of balance, may be on the spiritual curriculum we have to work on in our lives.

Mussar teaches us to balance our character traits, not eliminate them. If patience (savlanut) is on your spiritual curriculum, the challenge is to watch for opportunities where you can practise “bearing the burden.” Once you identify a trait you want to work on, lo and behold, there are opportunities everywhere to do so.

A new year is an opportunity to take stock of how we are in this world, and how we can be better. It is also a time to be grateful for all our blessings. Sometimes our blessings may not be wrapped in a silver bow, the silver lining yet to be found. There is the concept of win/win – similarly, if one person loses, so too does the other person.

Use this time of year to make a list of where you might improve your everyday interactions, remind yourself of what you are grateful for. Take a moment to journal how you want to improve. Being a kind and generous friend only makes the world a better place. G-d knows we could all use more kindness.

Shelley Karrel is a registered clinical counselor in British Columbia and can be reached at [email protected].

Author: Cynthia Ramsay