seder

Change can be a good thing

One of my twins is always looking for something new to learn online. For awhile, he was fascinated by a Massachusetts service dog project, where Great Danes are trained to provide support to those with balance and mobility impediments. He found this amazing service dog program through the website explore.org. It has live cams of animals all over the world. While we’re not traveling anywhere, my kid is bird watching, seeing service dogs, polar bears, and more. When we least expect it, he rushes up with his iPad and demands that I admire a nesting owl, or that his biologist dad identify an animal he’s never seen before.

This kind of intellectual curiosity is something I’m excited to see. Open-ended questioning about the world and how it works is a special kind of Jewish exploration. This intensity and enthusiasm is how we delve into studying Torah and Talmud, or how we engage with the world in general.

Passover is an obvious time to think about questions and how we approach and answer them. Our families have been telling the Exodus and “Once we were slaves and now we are free” story for thousands of years! Still, our questioning can’t just stick to the Four Questions and be done. Sometimes, even with good intentions, we get hung up on the rote narrative of the seder. We know we have to get through it. We start at the beginning and head to the end. It’s a yearly ritual routine, punctuated by matzah, lots of other foods, wine, and, in normal times, family and guests.

When we were first married, I once attended a smaller seder with some of my husband’s family. I was excited and nervous to engage over the Haggadah’s ideas – but it didn’t turn out as I expected. The family was committed to getting through the ritual traditionally and to the food part. They looked uncomfortable when I tried to talk about ideas or ask questions. In retrospect, I realized I knocked them off their game. There was a seder routine – and I wasn’t following theirs.

My other twin is also learning. He’s not into the animal live cams. Instead, he comes up with questions about school projects. He brainstorms and makes suggestions, even when they’re not welcome. The remote learning teacher suggested he limit his research on one social studies project to their “class time” online rather than do more research later.

Of course, the minute he logs off, I help him look up his questions and learn – whenever he wants. His teacher maybe wants to slow down the group learning, or avoid making more social studies lesson plans, but feeding intense curiosity with knowledge helps enthusiastic learners blossom. In my experience, putting somebody off when they want to learn more feels negative and does the opposite.

For many people, the pandemic has knocked them off their game. Losing regular routines may have felt negative. As people anticipate getting vaccinated, they talk more about which things they miss the most and long to do when things return to “normal.” For another view, I recently read a CBC news article that quoted David Eagleman, a neuroscientist.

Eagleman suggested that, in fact, the pandemic might be good for people’s brains, because the huge lifestyle changes we’ve experienced have forced us off our “path of least resistance.” We’ve been forced to be more flexible and innovate. This can be positive for our brain health. In some cases, forcing our brains to adapt may result in positive growth and changes in our work or home lives.

In a Jewish context though, when we consider our ritual routines, we must balance the comfort of what’s familiar with the opportunity to learn. Questioning and continuing to grow intellectually are valuable, particularly during Passover.

In the talmudic tractate of Pesachim, on page 105a, there’s a discussion about when to say certain blessings such as the Kiddush. Should we interrupt a meal in the middle to do Kiddush? Rav Hamnuna the Elder says, “You don’t need to do this, because Shabbat establishes itself.” In other words, our holidays, like Shabbat or Pesach, will happen whether we are ready or not. We must automatically rise to the obligations associated with them. So, yes, we do a lot of things by rote and habit.

Even so, the next page, Pesachim 106, teaches that there are times where leaders must do things extemporaneously, or work to learn more to figure out what to do. A good leader both continues with the routines and remains able to ask questions, be flexible and learn.

It’s too early for me to conclude whether our freeform research online this year has helped my twins become lifelong learners. (I hope so!) I don’t know if observing animals via live cam will result in a career like field biologist or even a hobby like bird-watching. Whatever they choose, creating a routine-based learning environment that encourages and cultivates questioning, improvisational thinking and flexibility may go a long way towards helping them succeed later on.

It’s true, as Rav Hamnuna the Elder explains, that holidays happen whether or not we’re ready for them. As Rabbi Sari Laufer explains on My Jewish Learning’s explanation of Pesachim 105, “Kiddush doesn’t make Shabbat begin, we make Kiddush because Shabbat has begun.” Yet, once our holidays begin, it’s our obligation to engage with them, to learn and to question.

“Due to the pandemic” is a phrase we’ve heard too often, usually in relation to cancelations or programs offered exclusively online. Perhaps we might add a positive “due to the pandemic” twist. We’re forced to be more flexible thinkers in our ritual routines, too. We can question why we always did them this way. In the end, we might be all the better for that brain jostling and chance for intellectual inquiry.

My family and I wish you a wonderful, thoughtful, questioning Passover, full of joy this year, however different it may be from your usual routines. Chag sameach.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

Childhood memories

Chicken soup with matzah balls is a staple of the Ashkenazi Passover seder; for meat-eaters, at least. (photo from onceuponachef.com)

My father used to start the seder with a joke. One I remember was: Abe goes to see his boss and says: “We’re doing some heavy house-cleaning at home tomorrow for Pesach. My wife says she needs me to move all the heavy furniture, clean the stove and even clean out the garage.” “We’re short-handed Abe,” the boss replies, “I just can’t give you the day off.” “Thanks boss,” says Abe. “I knew I could count on you!”

Passover was both an exciting and an embarrassing time for me. Both my parents were born in Australia in the late 19th century, when Jews were quite a rarity there. The influx of Jews from Europe to Australia only began after the Second World War, when those lucky enough to survive the Holocaust reached our shores. Back then, I was the only Jewish child in my school, so I had no Jewish friends and, apart from some family members, neither did my parents. Of necessity, we were quite assimilated, as there were few facilities available for Jews in those far-off days.

Still, we adhered to some traditions, and one was the seder. As a child aged 7, it was exciting for lots of reasons, but I had no one to share it with except my two brothers and two sisters, all much older than I was. Our family of seven would sit around the table with Great-Aunt Frances and Uncle Dave, and some of our non-Jewish neighbours, who looked forward to being invited to join us in this, to them, odd ceremony every year. One of them was Penelope, who had a daily radio show and, the next day, she would relate to her listeners all the details that she understood and that seemed to fascinate her.

The table would be set with a white tablecloth and all the traditional seder trappings, with a big decanter of raisin wine my mother had made. I was wearing my “best” dress, which I loved. Like most people during those Depression years, we had very little money, so most of my clothes were hand-me-downs from my sisters. But this one had been bought especially for me and I loved it – pink velvet, with puff sleeves and a lace collar. It broke my heart when I outgrew it.

My father, of course, sat at the head of the table, a big pillow on his chair for reclining. Dad was a man of enormous contrasts, something of a genius. He knew Hebrew, Latin and Greek and thought no one could call themselves educated without an acquaintance of these classical languages. But he was also very modest, rarely let it be known that he was a scholar, and had a fund of off-colour stories that always made me blush and resulted in my being very prudish well into adulthood.

He would conduct the service from the Haggadah in Hebrew, giving explanations in English all the way through. He said that the Wise Son who asked questions at the seder was so intelligent that no one had the faintest idea what he was talking about. The Wicked Son had to be excluded from the table, so he went back to work and got paid double-time for working on Pesach. When the Simple Son asks, “What is this?” you just tell him, “It’s dinner.” And, as for the one who does not know how to ask, you go and wake him up and say, “Next year, remember to come to the table.”

When it came to the Four Questions, Dad had transliterated the “Ma Nishtana” for me in big English letters and the guests all thought I was very clever to be reciting something in Hebrew when I was only 7. I did nothing to disillusion them. I loved the singing and so did our guests, who, after some coaching from Dad, sang along with us heartily, with mostly mispronounced words. I remember we always sang one song in English, “Chad Gadya”: “Only one kid, which my father bought for two zuzim….”

A good meal followed, although my mother – a great cook of Australian dishes – didn’t do too well with Pesach recipes, as her own mother had died when she was my age, so she didn’t have the benefit of learning from her mom. But she tried valiantly. The chicken soup was good, apart from the matzah balls, which were as tough as bullets; and her gefilte fish I won’t attempt to describe. Our guests probably thought we were meant to suffer, and this was just another punishment like having to eat matzot for a week.

Just as I couldn’t share my friends’ Christmas and Easter festivities, I didn’t even tell them about our seder. But now I realize how special it was. When I close my eyes, my family are with me again. Maybe that seder was the last time we were all together in person, as my two brothers soon went overseas with the Royal Australian Air Force. The younger one, shot down over Rommel’s lines in Tobruk, never returned. Over the intervening eight-plus decades, the losses have multiplied. There is only one beloved sister left, and she is in Australia.

I would love my parents to be able to see my family at a seder in Israel. We are more than 50 people now, including all the grandchildren and great-grandchildren. I am sure we observe it more authentically today, but there is something special I have lost that can never be replicated – the family I once had, who gave a little girl love, safety and security.

When I think about our seder table back then, it’s not just about the matzot, shankbone, roasted egg, bitter herbs and charoset. I see the family I have loved and lost, and hear the jokes and the songs and the laughter. I have come a long way since then, both spiritually and physically, but the seeds were planted back then, at the seder table with my family, who will never be forgotten.

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.

A Pesach like never before

Cabbage matzah never tasted so … good? (photo from pixabay.com)

Have you ever eaten cabbage matzah? Probably not. But, in Chelm, the village of fools, they still talk about it….

Many winters ago, to battle an outburst of influenza, the villagers of Chelm used all their chickens and most of their vegetables to feed their sick neighbours in Smyrna a healing chicken soup. The Smyrnans got better, but, in Chelm, all that was left was cabbage.

Because of this food shortage, the Chelmener ate cabbage for breakfast, lunch and dinner. Mrs. Chaipul in her restaurant served cabbage porridge, cabbage stew, cabbage stuffed with cabbage, cabbage brisket (don’t ask) and cabbage cake for dessert.

No one was happy. The children whined, teenagers complained, fathers groused and mothers growled and snapped. Only Doodle the orphan, who had an unfathomable love of cabbage, enjoyed the food. But, he quickly learned to keep his appreciation to himself.

Reb Cantor the merchant had hoped for a delivery, but supplies were not expected to arrive until after Passover.

One morning, there was a timid knock on the door to Rabbi Kibbitz’s study.

“Go away!” The learned man was cranky from excessive consumption of cabbage.

Rabbi Abrahms nudged Reb Stein the baker into the room. “We’ve come up with a solution.”

“Rye bread?” Rabbi Kibbitz’s eyes gleamed hungrily. “Challah? Babke? Strudel?”

“Stop it! No!” Reb Stein cried. “You’re making me hungry. I have invented cabbage matzah.”

The wise rabbi stared at his friend the baker. “That sounds horrible.”

“It is,” Reb Stein admitted.

“But it’s kosher for Passover!” explained Rabbi Abrahms, the mashgiach responsible for everything kosher.

“No one is going to want it.” The poor baker was near tears.

“Bake it anyway,” sighed Rabbi Kibbitz. “I’ll pay for it out of the discretionary fund.”

Reb Stein nodded glumly and returned to his bakery.

The weather was fine that year, so the villagers planned the community seder to be outdoors in the round village square.

“The menu is a marvel,” Mrs. Chaipul sarcastically explained to Rabbi Kibbitz. “Cabbage ball soup, chopped cabbage liver, poached cabbage, braised cabbage, cabbage charoses and, of course, Reb Stein’s cabbage matzah for the afikomen.”

Rabbi Kibbitz suppressed a wave of nausea. “At least we’ll be outside, so we won’t smell it.”

Aside from young Doodle, no one was looking forward to Passover.

On erev Pesach, everyone trudged to the round village square to commemorate the Exodus from Egypt. With a sigh and a blessing, the service began.

The wine flowed. Reb Cantor the merchant had opened a locked cellar and rolled five barrels of “I don’t know what vintage it is, but it’s not cabbage” to the round square.

“This is truly the bread of affliction,” Rabbi Kibbitz said as the thick brassica afikomen snapped with a resonating crack!

Reb Stein looked doleful.

At last, after the Hamotzi, everyone tasted the so-called matzah.

It was revolting. Not only was the greenish cabbage matzah bitter and sour and cabbage-flavoured, it was dry and stuck to the roof of your mouth and your teeth like grout on tile.

Everyone quickly mumbled another blessing, and gulped down another cup of wine.

Through his tears, Reb Stein the baker, who was a craftsman at heart, began to laugh. His laughter spread around the table. It grew loud. It grew raucous.

Young Doodle took the opportunity to jump up onto a table and bang his glass with a spoon.

Quickly the laughter died down. Such behaviour in the middle of a seder had never been seen! Fortunately, Doodle had taken off his shoes and wore clean socks because Mrs. Kimmelman never would have forgiven him for getting dirty footprints on her best tablecloth.

Doodle began, “I know that you all hate cabbage!”

There were cheers and boos and applause.

“But,” he continued, “I look around and see my whole community gathered together and I can’t help but think how grateful I am. We have our health. We have our homes. We have one another to support us.”

It is rare for the villagers of Chelm (or indeed any gathering of Jews at mealtime) to fall quiet, but a hush spread.

“We are blessed that we live in peace and freedom, and are not enslaved.”

Now there was nodding and shouts of, “Amen!”

“Raise a glass with me,” Doodle said.

All glasses were held high.

“For this cabbage that we eat tonight,” Doodle said, “represents the hope that, one day, all women, all men, all people will be freed from oppression and slavery.”

“And freed from more cabbage!” heckled Adam and Abraham Schlemiel together.

“May we all live in peace!” shouted Rabbi Kibbitz, who had gotten completely caught up in the moment.

Then, with a rousing “Mazel tov!” the villagers of Chelm toasted, drank and ate with gusto.

The next morning, Rabbi Kibbitz realized something as he talked with Mrs. Chaipul.

“Actually, that was one of the best seders ever. And the food.…” The wise old man looked around the restaurant to make sure no one else was listening. “The food was delicious.”

The wise old woman smiled, thought about it, nodded and asked, “So, shall I order some cabbage matzah for next year?”

“No,” laughed the rabbi. “Never again!”

Mark Binder is the author of The Misadventures of Rabbi Kibbitz and Mrs. Chaipul, Matzah Misugas, and many other “Life in Chelm” stories. Visit his website at markbinderbooks.com.

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Reb Stein’s Kroyt Matzah

Grind one large dried cabbage very fine.
Stir in just enough water, so it forms a gruel-like slurry.
No salt. No yeast!
Spread it thickly with a trowel on a baking sheet.
Bake in a really hot oven until crisp but not black.
Serve with cabbage butter, chopped cabbage livers (don’t ask) and cabbage jam.
Enjoy with friends and family.

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.

About the Rosh Hashanah cover art

I was introduced to the Sephardi and Mizrahi tradition of a Rosh Hashanah seder by a dear friend, at whose home I celebrate most of the Jewish holidays. This New Year’s, given the pandemic and that we are not in each other’s immediate bubble, I will join their seder on the first night of Rosh Hashanah either outdoors, weather permit, I was looking, perhaps, to prepare myself mentally for this year’s socially distanced gathering, and a Zoom with my family in Ontario, when I thought of the idea for the cover, which is created using watercolour and ink (and surprisingly little Photoshop).

In a Sephardi or Mizrahi seder, special dishes are served of specific foods whose Hebrew or Aramaic names are linked in a blessing to another word that has the same root letters. Puns flourish. So, for example, the Hebrew word for carrot and that for decree have different vowels but the same root letters – gimel, zayin and resh – and the blessing over the carrots translates as, “May it be your will, Lord our God, that that our bad decrees be torn up and our merits and blessings be proclaimed.” The word for leeks, chives or scallions – karti – is akin to yikartu, cut off, so the blessing over these vegetables is, “May it be Your will, God, that our enemies be cut off.”

Spinach or beet leaves also symbolize the hope that God will make our enemies retreat and we can “beat” a way to freedom. Dates carry the hope that hatred will end; the many seeds of a pomegranate that our mitzvot will be many; an apple that we will have a sweet year; string beans that our merits will increase; a pumpkin or gourd that God will “tear” away all evil edicts against us, while our merits are proclaimed. You get the idea.

For information on the New Year’s seder, I visited, among other sites, theicenter.org/resource/hebrew-and-rosh-hashanah-seder and myjewishlearning.com/article/a-sephardic-rosh-hashanah-seder. Not being adept at puns myself, I will leave you simply with a wish for a happy, meaningful and healthy 5781.

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.

The beauty of creation

In Israel, Tu b’Shevat is a day for planting saplings. (photo from JNF via israel21c.org)

“Keep a green tree in your heart and perhaps the singing bird will come.” This lovely quotation is not from our sages, but is an old Chinese proverb. Nevertheless, it seems appropriate for Tu b’Shevat, the New Year of the Trees, which falls this year on Jan. 21.

Of course, we have our own Jewish sources. For example, “When you see handsome people or fine trees, pronounce the benediction, ‘Praised be He who created beautiful things.’” (Tosefta: Berakot 7:4) Trees have a great significance in Judaism and, long before “ecology” became a popular word, Jews were commanded, even in times of war, when besieging a city, to not destroy its trees. (Deuteronomy 20:19)

Trees were sacred to many people. Pagans believed that gods inhabited them and took their forms. They were druidic, rising out of the earth and tossing their hair. They cooled, sheltered and calmed. It is easy to understand reverence for the splendor and dignity of trees, but only Judaism has a new year for them, which falls on 15th day of the Hebrew month of Shevat (Tu b’Shevat).

In Israel, this date once marked the time from which to count the age of the tree for reasons of tithe or taxes, and also to indicate the maturation of the fruit of the tree. Even today, fruit cannot be eaten until the fourth year, so Tu b’Shevat standardizes the birthday of trees.

The holiday doesn’t commemorate any great historical event, and there are no special prayers in the synagogue. It is a lovely time, ushered in by blossoming white almond trees with their promise of warm summer weather.

Tu b’Shevat is traditionally a time for planting every variety of tree. The Talmud mentions “the joyous planting” on happy occasions. There was a delightful custom of planting a cedar when a boy was born and a cypress sapling at the birth of a girl. When a couple married, the wood of the trees would be used as poles to support the wedding canopy.

In Israel, it is a day for children and teens to go with their teachers into the hills and valleys and plant tens of thousands of saplings. There is also a custom to eat all the fruits of Israel – olives, dates, grapes, figs, citrus, apples, bananas, nuts and pears, which grow in great abundance.

Many scholars stay up late on the eve of Tu b’Shevat, reciting biblical passages dealing with the earth’s fertility. They read from Genesis how trees were created along with all the plants; from Leviticus how the Divine promised abundance as a reward for keeping the commandments; and from Ezekiel 17, the parable of the spreading vine, symbolizing the people of Israel.

Many people hold a special seder to celebrate the holiday, the New Year of the Tree of Life. They drink four cups of wine, beginning with white wine and ending with red, with the second cup a mixture more of white and the third more of red wine. It is rather like the landscape, as it changes from white (pale narcissus and crocus) to red (anemones and tulips) as Tu b’Shevat approaches.

As well as being a birthday, Tu b’Shevat is also a day of judgment for the trees, which ones will thrive and be healthy, which ones will wither and die. Chassidim pray for the etrogim, that they may grow in beauty and perfection for Sukkot.

Planting trees is very significant for Jews, the indestructible people for whom faith in the future is almost an emblem. We plant trees whose fruit we will not eat and in whose shade we will not sit. The one who fears that the world will end tomorrow or next year does not plant trees.

As well, Tu b’Shevat affirms that the soil of Israel is holy. The people and the land have a mystic affinity in Judaism, and the New Year of the Trees reminds us every year of the wonder of God’s creation.

Reflections on Pesach

Passover is coming next week, yet it seems to have been with us in spirit a great deal this year. Many Jewish individuals and congregations in Vancouver and elsewhere have been involved in welcoming Syrian and Iraqi refugees fleeing tyranny and violence. And, almost inevitably, part of the justification for helping has been the Exodus story.

Through our religious teachings and rituals, we are engaged in applying the experiences of the past to the events of the present. The Pesach story is certainly applicable when a people is in need of refuge. So is the more recent, and less triumphal, story of the Jewish experience in the 20th century, which saw every nation on earth shut its doors to desperate refugees until it was too late. (See “Refugee policy evolves.”)

As we join together at seder tables around the city and around the world, let us continue to invite the lessons of the past to illuminate our path to the future.

At moments during the holidays, we are encouraged to seek out the transcendent values in our traditions and integrate them into our lives so that we can make a better world. It is clear from the work being done to aid refugees that these values are already well entrenched in so many individuals and congregations. Let this Passover be a time of rededication for all of us to the values that welcome the stranger, show gratitude, celebrate freedom and hasten the world we seek.

Was the Last Supper a seder?

“The Last Supper,” by Juan de Juanes (also known as Vicente Juan Masip), circa 1562, housed in Prado Museum. (photo from Wikimedia Commons)

Nearly every year around the time of the Jewish holiday of Passover and the Christian holiday of Easter, theologians and historians start to ask the same question. Was Jesus’ Last Supper a Passover seder?

“It is all very mysterious,” said Rabbi Raymond Apple, rabbi emeritus of the Great Synagogue in Sydney, Australia.

Let’s start with the facts. There are four accounts in the New Testament that refer to the Last Supper with reference to the Passover holiday. They are Mark 14:12-31, Matthew 26:17-30, Luke 22:1-19 and John 13:1-30. But Mark, Matthew and Luke are synoptic Gospels, which means they are closely related and best studied together, making the three Gospels – according to Jonathan Klawans, a professor in Boston University’s department of religion – “one testimony, which was then copied twice.”

“Mark … fashioned and inserted a single ‘Passover’ paragraph (14:12-16) … between what we identify as 14:11-17,” explained author Michael J. Cook, a professor of Judeo-Christian studies at Hebrew Union College-Jewish Institute of Religion. “So, the entire problem resides with Mark’s text.”

According to Mark’s text, Jesus prepared for the Last Supper on “the first day of Unleavened Bread, when they sacrificed the Passover lamb.”

We know that the Passover lamb was sacrificed on the 14th day of the Hebrew month of Nissan, and consumed by Jewish families either on that night or the onset of the 15th day of Nissan.

Klawans notes that there are those who can cite no fewer than 14 parallels between the account described in Mark and the modern-day Passover seder. These include the bread and wine, the hymn or blessings that were recited and the reclining diners. Jews at their seders discuss the symbolism of the Passover meal; Jesus at his Last Supper discussed the symbolism of the wine (“This is the blood of my covenant”) and the bread (“Take, eat; this is my body”).

Nonetheless, scholars Klawans, Apple and Cook all do not believe that Jesus’ Last Supper was a Passover seder, for several reasons.

For starters, the parallels that can be drawn seem to be those that are general, rather than decisive. It would not be uncanny for Jesus to eat a meal with his disciples in Jerusalem. During that meal, they would have reclined, broken bread, drank wine and possibly even sang a hymn.

“Such behavior may have been characteristic of the Passover meal, but it is equally characteristic of practically any Jewish meal [at the time],” said Klawans.

Some key Passover elements are missing from the Last Supper: the Passover lamb, references to matzah (unleavened bread), the bitter herbs, charoset, the four cups of wine, the recitation of the Four Questions and the narrative retelling of the Passover story.

Moreover, the parallels drawn between the Last Supper and the Passover seder ritual we celebrate today assume that the seder as we know it was celebrated in Jesus’ day. But this is not the case. Nearly all scholars agree that the modern Passover Haggadah and the rabbinic accounts of Passover traditions all emanate from after the destruction of the first Jewish Temple in the year 70 CE. The Gospels date Jesus’ ministry from around 26 CE to early 37 CE, with Jesus’ death coming between 30 and 33 CE.

“At that time, the core element of the Passover observance had been Jerusalem’s sacrificial cult, from 621 BCE up until 70 CE,” said Cook. “Jewish families brought lambs for sacrifice on the Temple altar as biblically prescribed.… For the ceremony, the kohanim (Jewish priests) conducted the sacrificial rite. Then families retrieved and consumed their meat as part of their Passover meal, which also included unleavened bread and bitter herbs. The Passover meals Jesus experienced in his lifetime would have had to be along these Temple-centred lines.”

Klawans said many people assume that Jesus ate matzah at his Last Supper because Catholics eat wafers as their Eucharist bread. The custom of using wafers, however, does not date back as far as one might think, but rather only to medieval times. The oldest customs in Orthodox Christian churches involve bread, and the New Testament describes bread, not unleavened bread.

“There is no reason to think the bread was matzah unless that was specified,” Klawans said.

Additionally, Klawans said it is impractical for Jesus’ crucifixion to have taken place on Passover, as the Sanhedrin (Jewish High Court of 70 elders) would not have worked on the yom tov, which was already one of the Israelites’ most important pilgrimage festivals.

Create your own clay camel

How fast time flies. Passover is almost here again, and it’s time to prepare a new tutorial, I said to my 7-year-old daughter while getting out a magic box with colorful modeling clay.

At school, we are reading a lot about Passover right now, she said to me. When the Jewish people crossed the dessert, they had camels with them, who carried people and their belongings. Mom, can you teach me how to model a baby camel? Please, mom, can you?

Of course I can, my dear. Come over here, I said, inviting my daughter to join me at the table to work on the model of a baby camel. For the young readers of Jewish Independent, as always, I have prepared pictures to demonstrate the process. Find yourself a comfortable seat and start working on your creation!

1. Take a few pieces of modeling clay and a toothpick. Mostly we will work with orange color, but we will also use some brown, white and black pieces.

2. Prepare equal amounts of clay to form the baby camel’s head, neck, body with two humps and four legs.

3-4. Bend the legs a little in the middle and finish them with brown cushion-like hooves, perhaps parted in the middle front. Connect the neck, body and hooves.

5. For the head, you can use white and black pieces of clay for the eyes. Or blue or green clay, if you have it. Take some brown clay and shape the nose and also give your camel a tuft of hair on top of its head.

6. Cover the tips of the humps and tail with tufts of hair as well. We have made our baby camel! You can now take your new little friend for a walk.

Isn’t it great to make toys with your own hands? You will also make your family happy by adding your creation to the Passover seder table. If you take a picture of your baby camel and print it, you will have a real postcard.

Let your imagination guide you and join our art lab! Send photos of your artwork to [email protected], and you may have a chance to win Curly Orli Goes to Vancouver, a book illustrated with clay pictures.

Wishing you a kosher and happy Pesach, dear friends! See you next time.

Lana Lagoonca is a graphic designer, author and illustrator. At curlyorli.com, there are more free lessons, along with information about Curly Orli merchandise.