Celebrating the Holidays

Fruits for the holiday

The holiday of Chamisha Asar b’Shevat or Tu b’Shevat is not mentioned in the Torah but makes its first appearance in the Talmud, where it is called Rosh Hashanah l’Ilan (New Year of the Tree).

Jewish literature of the sixth to 11th centuries identifies Tu b’Shevat as the day on which the fate of the trees and fruit is decided. The holiday gets its name from when it occurs. “Tu” is an acronym for the Hebrew letter tet, which in the Hebrew system of counting is nine, and the letter vav, which is six, thus adding up to 15, the day on which the holiday falls in the month of Shevat.

The date was chosen when the rabbinic schools of Hillel and Shammai (from the time of the Second Temple) argued about the dates. Hillel said it fell on the 15th of Shevat; Shammai said it began on the first. Hillel’s opinion prevailed because it was thought that, by the later date, the winter rains in Israel were almost over.

Tu b’Shevat links Jews to the land of Eretz Yisrael. In the time of the Second Temple, on the 15th of Shevat, Jewish farmers would estimate their obligatory tithes for tax collectors, as well as other contributions that Jewish law required. In effect, Tu b’Shevat was the beginning of the new fiscal year.

Part of the celebration is a seder with certain foods.

In her book The Jewish Holiday Cookbook, Gloria Kaufer Greene mentions that the drinking of four cups of wine at the seder symbolizes the changing of seasons. She suggests that the first cup is chilled, dry, white wine, to symbolize winter. The second cup of wine is pale, perhaps a rosé, and signifies spring and the early thaw. The third cup of wine is deeply coloured, like a dark rose, and represents the late spring and the blossoming trees. The fourth cup of wine is rich and red and stands for the fertility of summer.

In between drinking, one eats fruit in order of “ascending spirituality.” After the first cup of wine, one eats fruit with inedible coverings, like almonds, avocado, banana or melon, to represent the body covering the soul. After the second cup, one eats fruit with pits, such as plum, prune, date, apricot, olive or carob, to symbolize the heart being protected. After the third cup of wine, one eats fruit that can be eaten in its entirety, such as berry, apple, pear or fig, because they are closest to the pure spiritual creation.

In Encyclopedia of Jewish Food, the late Rabbi Gil Marks lists different ethnic dishes for the holiday, including borleves, Hungarian wine soup; salata latsheen, Moroccan orange salad; dimlama, Bulgarian vegetable and fruit stew; savo, Bukharian baked rice and fruit; gersht un shveml, Ashkenazi barley with mushrooms, fruit strudels and fruit kugels; and schnitzelkloese, German fried dumplings with fruit. Food customs associated with Tu b’Shevat are fruits and nuts connected to Eretz Yisrael, such as the seven species mentioned in Deuteronomy 8:7-8 – barley, wheat, figs, dates, grapes, olives and pomegranates.

Here are a couple of my fruit recipes. The first is one that a friend gave me about 40 years ago.

CREAMY FRUIT SALAD
6-8 servings

2-3 cut up apples
1-2 peeled, cut-up oranges
2-3 cut-up bananas
1/4 cup coconut
1/4 cup chopped nuts
3/8 cup sour cream or 3/4 cup lemon yogurt
1 1/2 tbsp sugar or whipped cream
1/8 cup orange juice
3/8 cup vanilla yogurt
raisins (optional)

Combine apples, orange and bananas in a bowl. Add coconut and nuts. Combine sour cream or lemon yogurt, sugar or whipped cream, orange juice and vanilla yogurt. Pour over fruit and refrigerate.

I have altered this recipe at times and use pareve whipping cream to make it pareve, leaving out the sour cream/yogurt.

HOT SPICED FRUIT
4 servings

6 peaches, pears or apricots, halved
1/2 cup red wine
2 tbsp sugar
dash cloves
1/8 tsp cinnamon
dash cardamom
3/4 tsp grated orange peel

Combine wine, sugar, cloves, cinnamon, cardamom and orange peel in a saucepan. Add fruit and cook 15-20 minutes. Drain and reserve liquid. Chill fruit. Serve with vanilla ice cream. Spoon sauce on top.

Sybil Kaplan is a journalist, lecturer, book reviewer and food writer in Jerusalem. She created and leads the weekly English-language Shuk Walks in Machane Yehuda, she has compiled and edited nine kosher cookbooks, and is the author of Witness to History: Ten Years as a Woman Journalist in Israel.

Variations on latke tradition

With all the oil used for frying Chanukah potato pancakes – otherwise known as latkes, in what we think is Yiddish, or as levivot in Hebrew – they may be considered an unhealthy food. Yet, each Chanukah, many of us, who are staunch-hearted and old-fashioned, spend time grating potatoes by hand, always accidentally suffering at least one scraped finger. The more modern among us risk coming out with liquid mush by using a food processor or blender.

Why do we keep making these little pancakes year after year? Why do we eat them for Chanukah in the first place? 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 in fact Yiddish but rather 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 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 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.

Here are a few types of latkes that would be nice to serve during Chanukah.

ROMANIAN ZUCCHINI POTATO LATKES
(six to eight servings)

2 pounds zucchini, peeled and grated down to the seeds
2 large potatoes, grated
1 medium onion, grated
3 eggs
1 tsp vegetable oil (I use canola)
3/4 cup matzah meal (I use flour)
salt and pepper to taste
vegetable oil for frying

Grate zucchini down to the seeds, discard the seeds and squeeze out the liquid.
Peel potatoes and grate. Remove liquid.
Grate onion and add to zucchini-potato mixture.
Add eggs, oil and half a cup of matzah meal or flour. Add more if necessary.
Season with salt and pepper.
Heat oil in a frying pan. Spoon mixture into pan and brown on both sides.
Serve hot with sour cream or applesauce. You can add carrots, parsley and dill.

TUNA LATKES
This recipe came from Starkist Tuna, with adaptations. It makes 16 latkes.

2 cans drained tuna
2 grated potatoes
1 chopped onion
2 eggs
2 tbsp breadcrumbs
3 tsp dry parsley flakes
3 tsp dry chives
salt and pepper to taste
2/3 cup flour
oil

dressing
1 cup sour cream
3 crushed garlic cloves
4 tbsp olive oil
6 tsp dry herbs such as chives, thyme or dill or mixed
1 tbsp sugar
salt to taste

In a bowl or jar with a lid, mix sour cream, garlic, oil, herbs, sugar and salt. Refrigerate.
Heat oil in a frying pan and fry onions until golden.
Crumble tuna in a bowl. Add potatoes, onion, eggs, breadcrumbs, parsley, chives, salt and pepper.
Place flour in a shallow plate. Form round patties and dip in flour. Add oil to frying pan. Fry patties until golden. Drain on paper towels.
Serve on a platter with dressing on the side.

HERBED ZUCCHINI FETA LATKES
With a few changes, this recipe is from Food & Wine and is by Didem Senol, a chef from Istanbul, Turkey, who trained at the New York French Culinary Institute. It makes four to six servings.

4 medium grated zucchini
1 tbsp kosher salt
2 large eggs
1/2 cup flour
1/2 cup chopped dill
1/4 cup chopped parsley
1/2 cup crumbled feta cheese

sauce
1 seeded chopped, peeled cucumber
1 cup sour cream
salt and pepper to taste
vegetable oil

Place zucchini in a colander, sprinkle with salt, toss and let stand five minutes. Squeeze out liquid and transfer to a bowl.
Add eggs, flour, dill, parsley and feta. Refrigerate 10 minutes.
Puree cucumber in food processor and transfer to a bowl. Stir in sour cream, salt and pepper.
Preheat oven to 350°F. Heat oil in a frying pan and then, working in batches, drop tablespoons of batter into the hot oil and fry until brown and crisp. Transfer to a baking sheet and keep warm in oven.
Serve with sour cream-cucumber sauce.

Festival of light & song

Chanukah lights on Agron Road in Jerusalem, 2012. (photo from Djampa)

History tends to repeat itself or, as Sholem Aleichem put it, The Wheel Makes a Turn. In this story, he wrote about Chanukah, depicting a proud Jew lighting the nine-branched candelabrum, celebrating this festival of dedication and liberation with warmth and affection. Later in the story, this same Jew, now old and infirm, is barely allowed to light the chanukiyah by his assimilated son, while his grandson is not even allowed to watch. The story ends when the grandson is an adult, and celebrates Chanukah with his friends to the dismay of his “modern” parents who cannot understand why their son has rejected their assimilation and returned to his Jewish roots.

Chanukah is one of Israel’s favourite festivals, widely celebrated even by secular Jews. Unlike in the Diaspora, it doesn’t have to compete with the glamour of Christmas, with its shopping frenzy, Santa Claus, carols and other Christian symbols of the holiday, which can be very seductive, even to Jews.

In Jerusalem during the Festival of Lights, you can see chanukiyot and their tiny, multi-coloured candles on almost every windowsill and, at sunset, you’ll hear voices from quivering childish soprano to deep baritone, all singing “Maoz Tzur” (“Rock of Ages”). There is a candlelighting ceremony, as well as free sufganiyot (jelly doughnuts), in my local supermarket every evening for the whole eight nights, and a giant menorah burns atop the Knesset and many public buildings and water tower reservoirs throughout the country. Gifts are exchanged, children receive Chanukah gelt, often in the form of chocolate coins, and dreidels, spinning tops inscribed with the first letters of the Hebrew words for the phrase: “A great miracle happened here.”

The Zionist movement has used Chanukah as a symbol and historical precedent of national survival. The Maccabi sports organization was named after the Maccabees, who are the stars of the holiday, and it holds the Maccabiah Games every four years, just like the Olympics.

The singing of “Maoz Tzur” is a feature of the holiday with mysterious origins. The only clue to its composer is the acrostic of the first five stanzas, spelling out the name “Mordecai”; such naming was a common practice at the time and one used in a lot of zemirot (Sabbath songs). Many scholars believe the composer to be Mordecai ben Isaac, who lived in Germany in the 13th century.

There is a Chabad saying: “Song opens a window to the secret places of the soul.” It is hard to define what makes music specifically Jewish, and many categories exist, including Chassidic, Yiddish, Yemenite, Moroccan, Kurdish, Israeli, secular, religious … the list comprises a broad range.

There is nothing in Jewish law against creating new tunes for hymns. The Gerer Rebbe once stated: “Were I blessed with a sweet voice, I would sing you new hymns and songs every day, for, with the daily rejuvenation of the world, new songs are created.”

Rebbe Nachman of Bratslav wrote: “How do you pray to the Lord? Come, I will show you a new way … not with words or sayings, but with song. We will sing and the Lord on high will understand us.”

When we sing “Maoz Tzur” as a family, grouped around the candles, there is harmony of a special kind. The harmony is not just in the song, but in the sanctity and affection that binds the family and gives it a foundation as solid as a rock.

In painful times for Israel, which has seen so much suffering and loss throughout its history, it brings a measure of comfort to be able to recite the traditional blessing: “Blessed art Thou, O Lord our G-d, King of the Universe, who has kept us in life and hast preserved us, and enabled us to reach this season.” This year, amid the pandemic, the blessing resonates even more deeply. Happy Chanukah!

Dvora Waysman is a Jerusalem-based author. She has written 14 books, including The Pomegranate Pendant, which was made into a movie, and her latest novella, Searching for Sarah. She can be contacted at [email protected] or through her blog dvorawaysman.com.

Celebrate helping & helpers

The Ninth Night of Hanukkah begins, appropriately enough, on the first night of the holiday…. Dad has brought pizza for dinner and Max and Rachel and their parents eat it among unopened and partially opened boxes in their new apartment. (image from book)

Change is a constant in our lives and things don’t always go as planned. Learning how to deal with the unexpected and to be able to ask for help and to be appreciative of it are all valuable lessons. And when such concepts can be literally illustrated and told in story form, they tend to stick better.

The Ninth Night of Hanukkah, written by Erica S. Perl and illustrated by Shahar Kober, is about home and helping, and takes its inspiration from the ninth candle on the chanukiyah, the shamash (Hebrew) or shammes (Yiddish), the helper candle. At the darkest time of the year, family, friends and community are the main lights that get us through and, especially amid the pandemic, a reminder of the love and support we have around us is particularly important.

The Ninth Night of Hanukkah begins, appropriately enough, on the first night of the holiday. But something is different. Dad has brought pizza for dinner and Max and Rachel and their parents eat it among unopened and partially opened boxes in their new apartment. Their cat looks on. “No menorah? No latkes?” the kids wonder. Mom assures them that, tomorrow, they’ll find the Chanukah supplies amid all their things.

On the second night, Max and Rachel make a menorah with some wood, nuts and bolts, paint and glue. Not only is their real menorah still missing but the candles can’t be found either, so the kids – with Mom’s permission – go off to borrow some candles from a neighbour, and Mrs. Mendez in 2C happily obliges.

Each night, the family makes do with the help of a different neighbour. Each night is nice, “but it didn’t feel quite like Hanukkah.”

Spoiler alert … eventually, the box with the family’s holiday stuff arrives – but too late. The delivery comes on Day 9. But Max and Rachel are not so easily deterred. They concoct a plan to celebrate the holiday and their neighbours. “And, best of all, it felt exactly like Hanukkah.”

Perl’s text has a rhythm. The repetition each night of how “it didn’t feel quite like Hanukkah” accents how hard it is to accept new situations. Yet the fact that the family makes each night special, shows that, despite what we might be thinking or feeling, we can act in ways that still celebrate life and all for which we are grateful.

The illustrations by Kober are colourful, with a retro feel, and have a lot of energy. Creative use of white space helps direct the action. And the two-page spreads have an expansive feel to them, like the reader is right there in the apartment with Max, Rachel and their family and new friends.

The book ends with a nice note from Perl about Chanukah and her family’s tradition, followed by a list of nine ideas of how to make your own “Shamash Night.”

A PJ Library book, which is also available from most any bookseller, The Ninth Night of Hanukkah lights all the right candles and would make a great holiday gift.

Evolution of the Jewish calendar

Rosh Hashanah greeting cards (above and below) from the author’s family’s collection. The cards are almost 100 years old. The translation of the one in which people are walking is “Into the synagogue.” It is signed by Chaim Goldberg, a well-known artist who also illustrated many children’s books. The party postcard, also done by Goldberg, is a printed rhyme, which translates as, “Boy, girl! Dear, refined! Who is like you? Happy letters, dear writings, I have for you!”

The Jewish calendar is an amazing conceptualization of time that has evolved (what else?) over time.

In his blog on the Museum of the Jewish People at Beit Hatfutsot website, Ushi Derman relates that, originally, the Jewish calendar was a solar calendar. But it was not just a solar calendar, it was a holy solar calendar, delivered by angels to Enoch. (See the Book of Enoch, the section dealing with astronomy, called “The Book of Heavenly Luminaries.”) Temple priests had to follow a rigorous schedule – time itself was judged to be sacred. Thus, the Temple in Jerusalem was regarded as both the house of G-d and the dwelling of time.

With the destruction of Jerusalem’s Second Temple, the priests lost their power. They were no longer the mediators between G-d and the people. Authority switched to the scholars (our sages) of the Mishnah (edited record of the Oral Torah), Talmud and Tosefta (similar to the Mishnah, but providing more details about the reasons for or application of the laws).

In a bold move, the scholars declared that G-d had handed religious authority to humans. “Each month, envoys were sent to watch the new moon and to determine the beginning of the month. Thus, the ownership of time was expropriated from G-d and delivered to man – and that is why the Hebrew calendar has survived for so many centuries,” writes Derman in the 2018 blog “Rosh Hashanah: The Politics and Theology Behind Jewish Time.”

Here is a lovely story from The Book of Legends, edited by Hayim Nahman Bialik and Yehoshua Hana Ravnitzky, illustrating the above change. A king had a clock. “When his son reached puberty, he said to him: My son, until now, the clock has been in my keeping. From now on, I turn it over to you. So, too, the Holy One used to hallow new moons and intercalate years. But, when Israel rose, He said to them, until now, the reckoning of new moons and of New Year’s Day has been in My keeping. From now on, they are turned over to you.”

Perhaps oddly, the Mishnah mentions more than one new year. In fact, it points out four such dates on the Jewish calendar:

The first of Nissan is the new year for kings and for festivals;
The first of Elul is the new year for tithing of animals (some say the first of Tishrei);
The first of Tishrei is the new year for years, sabbaticals and Jubilee, for planting and vegetables;
The first of Shevat is the new year for trees, according to the House of Shammai, while the House of Hillel (which we adhere to today) says the 15th of Shevat, or Tu b’Shevat.

With its thrice daily prayers, the synagogue came to replace the Temple. Excluding Yom Kippur, synagogue attendance is higher on Rosh Hashanah than any other time of year. Rosh Hashanah prayers are compiled in a special prayer book, or Machzor.

Amid COVID-19, the following words about Rosh Hashanah have heightened meaning: “The celebration of the New Year involves a mixture of emotions. On the one hand, there is a sense of gratitude at having lived to this time. On the other hand, the beginning of a new year raises anxiety. What will my fate be this year? Will I live out the year? Will I be healthy? Will I spend my time wisely, or will it be filled in a way that does not truly bring happiness?” (See the Rabbinical Assembly’s Machzor Lev Shalem for Rosh Hashanah and Yom Kippur, published almost a decade ago.)

Sounding the shofar is one of the special additions to Rosh Hashanah services. According to Norman Bloom – in a 1978 article on Rosh Hashanah prayers in Tradition: A Journal of Orthodox Jewish Thought – the timing of the shofar blowing weighed in the physical safety and comfort of the congregation. Hard as it may be to comprehend today, scholars considered potential attacks from both local enemies of the Jews and from Satan himself. They also considered the comfort of the infirm, who might not be able to stay through a long service.

Rosh Hashanah has other curious customs. For example, there is a tradition of having either a fish head or, among some Sephardim, a lamb’s head as part of the Rosh Hashanah meal. This is meant to symbolize that, in the year to come, we should be at the rosh or head (on top), rather than at the tail (at the bottom). Vegetarians and vegans substitute a head of lettuce.

Both Sephardi and Ashkenazi Jews have Rosh Hashanah seder traditions. The symbolic foods include beets, leeks, pomegranates, pumpkins and beans. As Rahel Musleah has pointed out, each food suggests a good wish for the coming year. Thus, before eating each one, people recite a special blessing. Humour is at play, too, as some of the blessings are puns on the food’s Hebrew or Aramaic name. (Read Musleah’s article “A Sephardic Rosh Hashanah Seder” at myjewishlearning.com/article/a-sephardic-rosh-hashanah-seder.) Of course, we cannot neglect to mention that the festive table also includes apples dipped in honey, for a sweet new year, and a round challah, symbolizing both the cycle of life and G-d’s kingship.

Another Rosh Hashanah custom is Tashlich. This ceremony involves going to a body of water to symbolically cast off one’s sins. Breadcrumbs are often used, as are leaves, but, seeing that COVID-19 will be a part of this year’s holiday, here is another suggestion. Originally, this activity was used with youth groups of the Reform movement – participants wrote out their sins and then the papers on which they were written were put through a paper shredder. A dramatic gesture, suited to our current need for social distancing.

My city, Jerusalem, is a land-bound city without a sea or lake in its immediate vicinity. So, what do residents of the capital do? Those who wish to practise Tashlich go to one of the following four sites. Two of the four places are near the Supreme Court: the Jerusalem Rose Garden and the Jerusalem Bird Observatory. Also in the same general area is the Botanic Garden in the Nayot neighbourhood and, in the Old City, one can go to the Shiloah Springs in City of David.

Wishing all readers a year of blessings and not of curses.

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.

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Additional observations

• Hebrew has a number of expressions using the word rosh. Here are just a handful of examples: rosh hamemshala (prime minister); rosh kroov, literally cabbage head, or a negative reference to someone who is not very bright; rosh katan, someone who is small-minded; l’kabel barosh, to be defeated; and rosh tov, or good vibes.

• Anyone interested in learning more about the solar calendar should read Prof. Rachel Elior’s article, “Enoch Son of Jared and the Solar Calendar of the Priesthood in Qumran,” which can be found in a Google search.

Celebrating world’s birthday

(photo from pikist.com/free-photo-vqamg)

One of the many names of Rosh Hashanah, the Jewish New Year, is Yom Harat Olam, the birthday of the world. It is the day on which our tradition says the world was created.

Before we can begin to celebrate this “birthday,” however, something is required of us. During the month prior to Rosh Hashanah, we prepare ourselves spiritually for forgiveness and, in the 10 days between Rosh Hashanah and Yom Kippur, the Day of Atonement, we are meant to ask forgiveness of anyone we may have hurt during the year, even unintentionally. We are required to atone for wrongs between people, in contrast to the sins that arise between us and G-d. We cannot make a spiritual “return,” if we remain shackled with unresolved guilt and resentments.

More Jews attend synagogue on these two holidays than at any other time. Many of the prayers praise the mighty and wondrous works of the Creator, in keeping with the theme of “the birthday of the world.” We are to recognize that life itself is a Divine gift and has a sacred purpose.

According to our tradition, everything we do is recorded in the Book of Life. No deed, word, thought, good or evil, goes unrecorded. The record is supposedly kept in heaven. One belief accords this job to Elijah the prophet, keeper of the records of humanity’s deeds. On Rosh Hashanah, the Book of Life is examined, our acts in the preceding year weighed and judged. On this basis, it is decided “who shall live and who shall die … who shall be brought low and who shall be exalted.” For this reason, we wish for one another, “May you be inscribed for a good year.” We are taught that the only way to avert a severe decree is by “penitence, prayer and charity.”

According to Rabbi Kruspedai, in the name of Rabbi Yohanan, three books are opened on Rosh Hashanah – one for the wholly righteous, one for the wholly wicked and one for most of us, those in between. The wholly righteous are inscribed and sealed in the Book of Life, the wicked in the Book of Death and the rest of us are held suspended until Yom Kippur, when we are judged worthy or unworthy. The zodiacal symbol for the Hebrew month of Tishrei is, fittingly, a balance – the scales of justice.

Many people accompany all meals at this time with apples and honey. In addition to its other symbolism, the apple represents the Shechinah (Divine Presence), which kabbalists refer to as an apple orchard.

With the emphasis on creation at this time, it is customary to eat an apple dipped in honey on the first night of Rosh Hashanah, after the blessing on the wine and bread, and say: “Blessed art Thou, O Lord our G-d, King of the Universe, who created the fruit of the tree.” This is followed by: “May it be Your will, our G-d and G-d of our fathers, to renew unto us a good and sweet year.”

On the second day of Rosh Hashanah, we eat a new fruit – one we have not yet tasted this season – and we recite a blessing over it.

How do we know on what day of the year the world was created? We know that the first word of the Torah is Bereishit, in the beginning. When the letters are changed around, they read: aleph b’Tishri, the first of Tishrei, when G-d began to create the heaven and the earth.

May we all be inscribed for a good year.

Reboot helps take stock

Reboot’s annual 10Q annual reflection project, which sends participants a question a day for 10 days will return for the 13th year this month. But, with the challenges, grief and fear of COVID-19 weighing heavily on the world, this year’s 10Q will include additional questions to offer a space for exploring and preserving feelings and experiences of this unique time in a digital time capsule.

Each year, for 10 days, the 10Q project from the nonprofit Reboot captures daily insights, experiences and beliefs from tens of thousands of people, many of whom have been participating since 10Q’s founding in 2008 and have amassed a personal archive.

“It has been found again and again that, when difficult circumstances hit, the simple experience of taking a pen and paper and allowing our inner voice to speak through our pens is in itself a healing and regenerative act,” said Nicola Behrman, 10Q co-founder (in partnership with writer Ben Greenman and educator Amelia Klein). “We know from 13 years of answers just how meaningful the 10Q experience is for so many, but, this year, when the foundation of everyday life has shifted so seismically and we are desperately attempting to find meaning in the madness, this simple act of reflection is both anchoring and essential.”

For 10 days, starting Sept. 18, and coinciding with the traditional period of reflection during the High Holidays, participants of all backgrounds will get the 10Q questions by email, leading them to their private digital portal, where the answers will be stored. The annual 10Q questions are not intrinsically religious and are focused on life, personal goals, plans for the future, relationships, our place in the world and more.

The answers are returned to participants the next year before the project starts again. The 10Q vault serves as a digital time capsule, and answers to the new questions will serve as a chronicle of experiences through COVID-19 that can also be shared by participants with future generations. For some people, this is a one-time experience; for others, 10Q has created an annual tradition of building a personal archive for future years and mapping personal growth.

Although the project is rooted in the Jewish idea of ethical wills and runs during the 10 days between Rosh Hashanah and Yom Kippur, in the last decade, more than 70,000 people of all backgrounds and ages have turned to 10Q for a meaningful and modern spin on the centuries-old tradition of introspection, atonement and self-change during the High Holidays. The questions have scrolled on the jumbo screens at Times Square in New York City and on the Las Vegas Strip.

“It has never felt so important to pause and reflect on ourselves and the world around us,” said Reboot chief executive officer David Katznelson. “We are living in such a unique moment of human history, a moment that is worth turning to the individual to ask big questions about what we can learn to take us into the future.”

To find out more about 10Q and to register, go to doyou10q.com. Find out more about Reboot at rebooters.net.

The danger in certainty

Like many of you, I approach the New Year and Yom Kippur with a heavy heart. Ashamnu. We have sinned. Much is not well, not as it should or can be. Our communities are filled with anger, fear, hatred, pain, and acrimony.

Our tradition placed a heavy burden on us. Atonement is only attainable when accompanied by a commitment to change one’s behaviour. The burden is doubly heavy, for we are not merely responsible for our individual failings, but for our societal ones. Ashamnu. We have sinned. Yom Kippur is not merely a day of prayer in search of Divine forgiveness, but a day of taking responsibility for the world that we have created.

There are so many places to start this process and, for those who don’t know where, the Jewish prayer book provides guidance. Ashamnu. Bagadnu. Gazalnu. Dibarnu dofi. We have sinned. We have betrayed. We have taken that which is not ours. We have spoken evil.

This year, I will begin with the sin of certainty. The certainty that I have the truth and others do not. The certainty that I am right and others wrong. The certainty that I am good and others bad. The certainty that I love my country and others do not.

“Our God and God of our ancestors, we are neither so insolent nor so obstinate as to claim in your presence that we are righteous, without sin; for we, like our ancestors who came before us, have sinned.” (Yom Kippur Machzor)

Inherent to every social structure is the reality of difference. Members, adherents, citizens, who join or are joined together by blood, race, gender, ideology, religion, culture or nationality, inevitably find themselves disagreeing over issues both minor and major. Differences are a permanent and inevitable reality of life. By themselves, they do not undermine social cohesion. What threatens unity is how we respond to the reality.

The three conceptual tools for reflecting on difference are pluralism, tolerance and deviance. When those who are different are classified as deviant, the possibility of a shared society with them comes to an end. It is here that the sin of certainty spreads its destructive poison. The hubris of certainty allows one to shun and shame those who do not share in the truth as you know it, and to move them to the margins of society, if not outside it. Armed with certainty, acts of blatant aggression are clothed with the garments of self-preservation and sanctioned as acts of group loyalty.

A certainty of a different form is played out in the category of pluralism. We are pluralistic toward those differences that we assume to be of equal value to our own positions – “These and these are the words of the living God.” With pluralism, we accommodate difference that we believe is equally authentic and that we can associate as being on par with our truth, our knowledge and our beliefs. These and these are the words of the living God, but not those and those. And the one who decides is us.

Why tolerate that which I believe to be wrong?

The danger that lies with the sin of certainty is that it attempts to create social life around the categories of pluralism and deviance alone. Difference to which I ascribe value is accommodated and welcomed as my friend. Difference that I do not, is rejected and ostracized as my enemy. I and my certainty are the ultimate arbiters of who is in and who is out, who is valued and who is not, who is to be cared for and who is not, who is to be respected and who vilified.

It is tolerance, the often-derided category, that is most absent in much of contemporary social discourse. One does not tolerate that which one values, but rather that which one thinks is wrong. Tolerance can only take root in those places where we are able to relinquish our claim to certainty. Why tolerate that which I believe to be wrong? Because I know it is possible that my belief may also be wrong. Because I believe that truth, knowledge and enlightenment will only grow when I expose my certainty to the critique of others; when I am open to learn from others’ truths, knowledge and experience.

Why tolerate that which I believe to be wrong? Because I and those like me do not have a monopoly over the “true” identity of our society. It is theirs just as much as it is ours. We are destined to live with those who believe and do that which we hold to be intolerable. In some cases, judgment of deviance is both called for and necessary and, without boundaries, our societies will dissolve and lose any purpose, meaning and identity.

Which difference do we tolerate, and which do we not, is the question. The sin of certainty both blinds us to this question and renders us incapable of such discernment. The price? The price is the dysfunctional harmful social discourse and behaviour dominating our lives today.

“Our God and God of our ancestors, we are neither so insolent nor so obstinate as to claim in Your presence we are certain.”

Rabbi Dr. Donniel Hartman is president of the Shalom Hartman Institute and author of the 2016 book Putting God Second: How to Save Religion from Itself. Articles by Hartman and other institute scholars can be found at shalomhartman.org.

A history of sweetness

(photo from pixabay.com)

Although beekeeping as an occupation is not mentioned in the Bible, bees are mentioned four times, honeycombs are referred to eight times and honey is referred to 26 times. Archeologists actually have discovered proof that there was beekeeping and honey 3,000 years ago in a site in northern Israel.

Among Ashkenazim, sweet desserts for Rosh Hashanah are customary, particularly lekach, or honey cake, and teiglach, a hard, doughy, honey and nut cookie. Some say the origin of the sweets comes from a passage in the book of Hosea mentioning “love cakes of raisins.” There is also a passage in II Samuel, which talks about the multitude of Israel, “to everyone a cake of bread and a cake made in a pan and a sweet cake.”

It was Ezra, the fifth-century BCE religious leader who was commissioned by the Persian king to direct Jewish affairs in Judea, and Nehemiah, a political leader and cup bearer of the king in the fifth century BCE, who told the returning exiles to eat and drink sweet things.

Honey cakes traditionally include honey, spices, coffee and brown sugar as major ingredients, but some contain cognac, brandy, orange or lemon peel and nuts. In Curaçao, for example, cinnamon, ginger, nutmeg, raisins, nuts or currants, lemon or orange peel is added. In Zimbabwe, Jews include allspice, cinnamon, cloves, raisins, chopped nuts, brandy and chopped candied fruit in their honey cake.

In That Hungarian’s in My Kitchen, Linda Radke includes a Hungarian recipe from her family, which includes the basic ingredients and orange juice. A cookbook of Russian recipes includes a Ukrainian honey cake, medivik, with the basic ingredients as well as cardamom, orange peel, raisins, walnuts and apricots.

In The Jewish Book of Food, Claudia Roden writes that honey cake was a favourite in Germany as far back as the Middle Ages, and that lebkuchen, honey gingerbread, was also mentioned as early as the 12th century.

According to John Cooper in Eat and Be Satisfied: A Social History of Jewish Food, references to honey cake were made in the 12th century by a French sage, Simcha of Vitry, author of the Machzor Vitry, and by German rabbi Eleazar Judah ben Kalonymos. Cooper writes that, on the new moon in the month of Nissan, boys at Jewish school were given honig lekach, honey cake: “Originally, the names of angels were inscribed on the honey cake and amulets were attached to them, but later this practice was discarded.” According to Cooper, the words lebkuchen and lekach probably came to be related to the German word for lick, lecke.

By the 16th century, lekach was known as a Rosh Hashanah sweet. It also became popular for other lifecycle celebrations, such as betrothals and weddings. Malvina W. Liebman writes in Jewish Cooking from Boston to Baghdad that Crypto-Jews in 16th-century Latin America ate honey cake at weddings, in memory of the honeycomb that an angel gave to Asenath when she married Joseph.

In The Complete International Jewish Cookbook, Evelyn Rose (z”l), a maven of Jewish cooking from England, wrote that the first cakes made with artificial raising agents were honey cake, and honey was the chosen sweetener because sugar was not widely available until the end of the 19th century. As an aside, she also recommends keeping a honey cake in a closed container for a week before serving it, so it will “mature.”

Among the Chassidim, it was customary for the rebbe to distribute lekach to his followers, and others would request a piece of honey cake from one another on Erev Yom Kippur. This transaction symbolized a substitute for any charity the person might choose to receive.

Gil Marks (z”l), in The World of Jewish Desserts, says fluuden, a layered yeast cake, was traditional for Rosh Hashanah among Franco-German Jews. Made with a cheese filling, it could be eaten after a meat meal, since they only waited one hour between meat and dairy. Strudel, from the German word for whirlpool, was also common for Rosh Hashanah among European Jews.

The most traditional cookie for Rosh Hashanah is teiglach, the dough pieces dropped into a hot honey syrup and simmered until brown then left to cool. It has been suggested that this Eastern European sweet was probably invented by some housewife who had dough left over and dropped the pieces into a boiling honey syrup.

Many Jews of Sephardi background make tishpishti for Rosh Hashanah. This cake with walnuts, almonds, hazelnuts or pecans, has a hot syrup poured over it. The syrup can be made with sugar, water and liqueur, according to Rabbi Robert Sternberg in The Sephardic Kitchen. Sternberg also points to rodanchas as a popular Sephardi Rosh Hashanah sweet. These spiral-shaped pastries of phyllo dough contain a pumpkin or squash filling because these vegetables and their shape symbolize the cycle of life and the ascent of the soul into heaven.

Here are some honey cakes to try this year.

TISHPISHTI
Jews who lived in Turkey after being expelled from Spain in 1492 adopted this dish, whose name means “quick and done.” Some say it was always served on Rosh Hashanah, but it was also popular for Passover because it has no flour.

2 cups ground almonds, hazelnuts, pistachios or walnuts
1 cup cake meal
1 tsp ground cinnamon
1/2 tsp ground cloves or allspice
6 separated eggs
1 cup sugar
2 tbsp orange juice
1/2 cup vegetable oil
1 tbsp grated lemon or orange peel
* * *
3/4 cup honey
1/2 cup sugar
2/3 cup water
1/4 cup lemon juice

Preheat oven to 350°F. Grease a rectangular baking pan.
In a mixing bowl, combine nuts, cake meal, cinnamon and cloves or allspice.
In another bowl, beat egg yolks with sugar. Add to nut mixture along with orange juice, oil and lemon or orange peel.
Beat egg whites in another bowl until stiff. Fold into batter. Pour into cake pan and bake 45 minutes.
Place honey, sugar, water and lemon juice in a saucepan. Stir until sugar dissolves. Increase heat, bring to a boil and cook for one minute. Let cool.
Cut cake into squares or diamonds. Drizzle syrup over cake. Serve warm or at room temperature.

MOM’S HONEY LOAF CAKE
I don’t recall my mom baking this, but it was in my collection of recipes as being hers.

3 1/2 cups flour
1/4 tsp salt
1 1/2 tsp baking powder
1 tsp baking soda
1/2 tsp ground cinnamon
1/8 tsp ground cloves
1/2 tsp ground ginger
1/4 tsp ground nutmeg
4 eggs
3/4 cup sugar
1/4 cup vegetable oil
* * *
2 cups honey
1/2 cup strong coffee
1/2 cup raisins
1/2 cup chopped nuts

Preheat oven to 325°F. Grease two loaf pans or a rectangular baking pan.
Combine in a bowl flour, salt, baking powder, baking soda, cinnamon, cloves, ginger and nutmeg.
Beat eggs and sugar in another bowl until fluffy. Add oil, honey and coffee.
Stir in flour mixture. Add raisins and nuts. Pour into pans. Bake for 1.5 hours.

Category: Celebrating the Holidays

Purim sameach!