community links issue 163 - sukkos

S e p t e m b e r 8 - S e p t e m b e r 2 2 , 2 0 1 0 V o l . 6 I s s u e 1 6 3 t”ga, ubhztv ,arp

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THE COMMUNITY LINKS is published bi-weekly and is distributed free tothe Jewish Community of SouthernCalifornia.

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FeaturesSeptember 8, 2010

Labels Are For Suits

That's the story of the Jews: On thesurface we might look very differentfrom one another. Underneath, we'reall the same.

Rabbi Shalom Paltiel

To Be HuggedBy G-D

The love of a hug says that “I loveall of you and not anything particularabout you.” This love holds strongand doesn’t let the other get away.

Rabbi Reuven Wolf

Let’s RejoiceOne of the lesser known aspectsabout the festival of Sukkot is its pro-found connection with water.

Rabbi Yossi Lew

Right ToComplain

There are rights, and there is right.While we certainly have the right tocomplain, is complaining alwaysright?

Dr. Robert Rome

community links • Volume 6 Issue 163

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You Have the Right to Complain:

When to Use It

By Robert J. Rome, Ph.D.

You have the right to complain.Most consider this right as anessential part of our First

Amendment guarantees. Virtually allagencies and organizations have an an-nounced method as to how to complainor file a grievance.

Every day, complaints are uttered.Some are said. Others are yelled orshouted. Still others are put in writing.People complain about incorrect chargeson billing statements. Many complainabout their health insurance coverage,others complain about health treatment.

Some complain about teachers. We allcomplain about the high cost of tuition.

We certainly have the right to com-plain. There is the constitutional guar-anteed freedom of speech whichcertainly includes the right to expressgrievances. When we are wronged, wehave the right to speak up. There is nodenying of our rights.

There are rights, and there is right.While we certainly have the right tocomplain, is complaining always right?

I am reminded of an episode of the

TV show Seinfeld. In the show, Elainecomplains about her care at the hands ofa doctor. She later discovers that thedoctor placed mention of the com-plaints in her health records and files.No doctor then wants to treat her as sheis a “complainer.” Little did she realizeat the time that complaining against doc-tor care would get her no doctor care. Itwas just a TV show, but the message wasclear. While we have the right to com-plain, it is not always right to complain.

Many times, it is incorrect to complainbecause our complaints won’t help us.

11 S e p t e m b e r 8 , 2 0 1 0 • 323-965-1544 • info@commu-

We may actually suffer personally as a re-sult of the complaining. The objects ofour complaints will frequently go intodefensive mode. They may attack us outof a perceived need to defend them-selves against the threat they see us aspresenting.

We live in a litigious age. Everyoneworries that they can be sued for theslightest reason. If someone voices acomplaint, is that individual that faraway from hiring an attorney to pursuelegal action? Once a doctor or otherprofessional comes to fear a potentialsuit, they close themselves off and go toa “secure mode” where they are lessavailable and much less open to you andyour opinions. Complaining can end uphurting the very person uttering thecomplaints, even when the complaintsare legitimate.

Also, complaining can hurt the targetof the complaints more than we in-tended. A teacher may be fired. A nursedismissed. A doctor or attorney re-as-signed. All we may have wanted to dois to voice a complaint about somethingthat happened. But there are conse-quences to our actions. A complaintmay rise to an agenda item at a Boardmeeting. The complaint may trigger aninvestigation into the subject of thecomplaint. That individual may have tohire an attorney to defend himself orherself. It all began with a complainingcall. But that is not where it ends.

Complaining takes energy. Ratherthan relieving stress, the act of com-plaining can actually lead to increasedstress. As we complain, we frequentlyraise our voices. We tense up physicallyas we relive the offending event or situ-ation. There is a whole lot of negativeenergy often wasted in a complaint. Youthink you may feel better for launchinga complaint, only to actually feel worseafterward.

My daughters have taught me an im-

portant lesson regarding Lashon Hara.Narrowly understood, Lashon Hara isgossip. But this is too restrictive a defi-nition. My daughters advise me not totalk about others, even when seeminglystressing the good. Talking about othersand what they do can also be LashonHara. It is inappropriate to talk aboutpeople. Launching a complaint involvesnegative talk. Lashon Hara seems to in-evitably occur.

This is not to say that one shouldnever complain. However, before com-plaining, think about the consequences.Many times, after pausing to considerwhat may be involved or what may hap-pen as a result, you may not wish to gothrough with your complaint. If youstop to consider, but you think that youstill must complain, then voice yourcomplaint. But always be cognizant ofthe possible consequences.

Say it, don’t yell it. Stick to what isbothering you. Complain about the sit-uation, not about everything you canthink of. Know what you want. Be clearregarding your goals. Accept it whensomeone responds by granting what youhave asked for. Don’t hold grudges.Don’t retain your anger. Let go after youhave complained.

This time of year, we focus on our re-lations with others. We seek forgiveness.We ask forgiveness of those we mayhave wronged. It is also a great time toreconsider how we act toward others.Using our right to complain wisely, wecan prevent unnecessary hurt to others.Understanding the full power involvedin our complaints, we may actually haveour complaints heard.

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The holiday of Sukkos is notjust a continuation of RoshHashanah and Yom Kippur.

The amazing connection we haveforged with G-d, which we haveachieved through our sincere repen-tance and is deeper and more essentialthan ever before, manifests itself dur-ing Sukkos.

On Rosh Hashanah we revealed the

essence of our relationship with G-d,one that goes beyond creation and be-yond any of our virtues or accom-plishments. We blew the shofar, onehundred cries from deep within theinner core of our being. We cried“Zocher HaBris!” evoking the deepestcovenant, that the soul and G-d aretotally one.

When we are not relating to G-d onthis level, rather, we come to G-d as acreation, as one of His servants, therelationship is then measured to thedegree which we realize (or, G-d for-bid, ignore) our purpose to facilitateHis desire. Within the mechanics ofcreation, there is no other way – onlyto serve G-d, or suffer the conse-quences.

On Yom Kippur, we exposed themost inner chamber of the soul, re-vealing our bond with G-d at the levelwhere there is no blemish, where it isimpossible to disconnect or be dis-tanced in any way, no matter what hashappened. We went far beyond theplace where we and G-d are separateentities. By passing through the day ofYom Kippur, the essential revelation,we were cleansed because we stood in

the place of complete unity with G-d,and He saw us in that light, and ourrelationship was completely refreshedand reenergized.

From that point, we have recommit-ted ourselves to be proper and loyalsubjects of G-d. The level of revela-tion of Yom Kippur can’t remain ifthe world is to remain productive, butit is a point at which we can all recon-

nect with G-d and begin anew, in apure relationship. We evoked some-thing deeper than our performance orpurpose, we evoked the essence.

Sukkos, as the final stage of thisgreat process must express the ele-ments of Rosh Hashanah and YomKippur. It must express the quintes-sential bond between us and G-d, aswell as our unity.

Why do our sages refer to the mitz-vah of Sukkah as a divine embrace? Asimple hug is a very powerful gesture- it connects one entire being aroundanother. A kiss is exchanged from theface of one person to another, yet itdoesn’t include their back.

When a person loves another be-cause of his or her individual charac-teristics, no matter how beautiful orspecial they are, that love is only to theface. It doesn’t accept the other per-son’s complete being, no matter howdeep and strong this love is, on somelevel it is still superficial. A person thatloves another so completely that itgoes beyond any definition or charac-teristic, is one who embraces the othercompletely, even their back - the partsthat aren’t glamorous or appealing.

The love of a hug says that “I loveall of you and not anything particularabout you.” This love holds strongand doesn’t let the other get away.Even if the other wants to leave,meaning that he or she isn’t givingback to the relationship, it still holds,and the love still endures. It says “I amstill loving you, even if I’m not gettinganything from you, even if you areshowing me your back.” Like a parentloves a child – even if the child ishurtful.

On Sukkos, G-d embraces us. Heexpresses His essential love. G-d lovesus because we are His and not becauseof the Mitzvos we perform, or what-ever Torah knowledge we might have.

The Mitzvah of the Sukkah ex-presses this very fact. What don’t wedo in a Sukkah? Aside from Kiddush,we generally don’t pray in the Sukkah.We can study Torah in the Sukkah, butJewish law says that if we have a reg-ular class, or a learning partner, orthere are more books available outsideof the Sukkah, then we should go tothe study hall or synagogue. At shul,when we pray with passion and fervor,or when we sit down to study Torah,engrossing our minds within G-d’swisdom, that’s when G-d sees our faceand the beauty of the Jewish soul. Weopenly display our higher spiritualqualities. The Sukkah is not specifi-cally designated for these activities.

What are we supposed to do in theSukkah? The Sukkah is a place wherewe are to live our regular lives forseven days. It’s our home. The sameeveryday things that we normally doat home are supposed to be done inthe Sukkah. Eating, sleeping, enter-taining guests and playing scrabble arethe very typical and mundane activitieswe are supposed to center around theSukkah. These are the parts of ourlives where Jew and gentile are the

Sukkos,

To Be Hugged By G-d

same - during these activities, we aren’tshowing our face to G-d. Yet, He isembracing us within the Sukkah, hehas invited us in, even when we aren’tbeing so pretty, when our souls aren’texploding with fervor. In the Sukkah,even the simplest of Jews can enter,complete with the mud on his boots,and be totally embraced and wel-comed by Hashem.

Even when we aren’t in the Sukkah- when we have to work, go shopping,or on a family trip, we are still in theembrace. Our sages teach us that onSukkos a Jew’s home becomes a tem-porary dwelling place, and the Sukkahis the permanent dwelling place. Aperson is always connected to hishome, even when away. Living with-out food or clothing is painful butdoesn’t compare to homelessness. Ahome brings stability; it makes themensch. For seven whole days, wemerit to completely live every aspectof our lives in G-d’s loving embrace.We can rejoice knowing that we havean unbreakable bond with our Cre-ator, a loving G-d who accepts andappreciates everything about us.

This love is also where our unity isexpressed. When the essence is re-vealed, all Jews are the same, and inthe Sukkah, everyone is equally en-veloped - large or small, great rabbisand simple folk, the same Sukkah canhold us all.

The laws of constructing a Sukkahclearly imply this unity. The minimumsize of a Sukkah is defined as 7x7handbreadths. There is also a maxi-mum height - 30 cubits. How wide orlong can a Sukkah be? What is themaximum number of people that aSukkah should be able to contain?The sages say there is no limit because“all Jews are fitting to sit in oneSukkah.” Why did they provide thatreason? Why not simply state that

there is no limit on the length of aSukkah? The sages understood thaton Sukkos, we are all sitting in G-d’sgreat embrace, where we are all oneand equal. Technically, today, we sit inseparate Sukkas, but spiritually, we areall together, and when Moshiachcomes, we will all be sitting united inthe great Sukaah of the Leviathan.

Another element of Sukkos that ex-presses this unity is the mitzvah of thefour species. The sages teach that thefour species are indicative of fourtypes of Jews. The esrog, with its de-licious taste and pleasant fragrance isrepresentative of Jews that are perfectin both Torah knowledge and Mitzvahobservance. The Lulav, a branch froma date palm tree which has good tastebut no smell, represents those Jewsthat are filled with Torah knowledgebut lack in observance. The myrtlebranch has a good fragrance but istasteless, for the Jews that observe theMitzvos without any Torah knowl-edge, and finally, the willow – withoutany taste or fragrance, representativeof those people in which we don’t seeany specific quality.

On Sukkos, the Mitzvah is clear, weare to take all four of these speciesand hold them together. They must beunited and none is more importantthan another. On Rosh Hashanah andYom Kippur, when we stood beforeG-d, with our souls exposed, equallyemergent fromthe same essence,there was no dis-tinction betweenone Jew and an-other. After YomKippur, wheneveryone returnsto their daily lives,is the point wecan identify theindividuals andtheir distinctions,

like the four species. This isn’t a unityor equality that stems from deepwithin the nature of our existence, thefour species are each unique and com-pletely different, but even so, if anyone of them is lacking, the entireMitzvah is invalid. They are separatebut equal.

The practical application of theselessons is that on Sukkos we shoulddo whatever we can to reach out to allJews, to bring them into the Sukkah,to include everyone in our celebrationof unity. We must also remember ourgood fortune, that G-d harbors an in-credible love for everything aboutevery one of us. G-d is, so-to-say,crazy about us, beyond all rhyme orreason, and this alone is enough of areason for joy and celebration.

May we merit even this year, to cel-ebrate Sukkos in the great Sukkah ofthe Leviathan in Yerushalayim, to-gether with Moshiach.

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Excerpt from "The Parsha In My Life"class by Rabbi Reuven Wolf.

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One of the lesser known aspects about thefestival of Sukkot is its profound connec-tion with water. While Rosh Hashanah

has its water element (a short prayer at a body of water),and Yom Kippur has a water element of its own (the highpriest's immersion into water five times on Yom Kippurin Temple times, and the current requirement of purifica-tion through water prior to the onset of the day), the hol-iday of Sukkot is connected with water even more deeply.The Talmud teaches that during the festival of Sukkot,the Almighty judges the world over its water. On theeighth day of the holiday, the opening of the final segmentof the holiday, special prayers are offered, imploring onHigh to provide rain and sufficient water. Praying for rainis from now on a fixture in every single prayer until theholiday of Passover.

As a result of the judgment of water on Sukkot, the Tal-mud teaches (Rosh Hashanah 16a) that the Jewish peoplewere required to add a water libation to the altar in theHoly Temple on each of the first seven days of Sukkot.The water was drawn from the Shiloach spring inJerusalem on the preceding night, and it was done withincredible fanfare. There were celebrations, dancing andsinging throughout each night of Sukkot—all night long.The celebration, called the "Beit Hasho'evah" celebration,is termed by the Talmud as the most joyous event ever."Whoever has not seen the joy of the Beit Hasho'evah," saysthe Talmud, "has not quite experienced joy in his lifetime!"

Is it possible that all this celebration and fuss was overthe judgment of water? And what, exactly, is the connec-

tion between the judgment of water and the festival ofSukkot?

A closer look at water provides the answer. Water pres-ents an interesting dichotomy. On the one hand, water isubiquitous. We do everything with it, and we cannot sur-vive without it. It is essential to life. And so it must be ac-cessible always and everywhere a living being may befound. Water is therefore the epitome of stability and per-manence.

On the other hand, water is a temporary and unstablecommodity. It is always flowing away. The drop of waterflowing down the river right now will be gone forever ina second. It has become "water under the bridge," neverto return. As the waves recede back into their oceanicsource, their waters intermingle with the vast body of theendless sea, gone from our eyesight forever.

Water, then, seems to be imparting a message: Despitethe seeming consistency and omnipresence we display, weare also something that constantly changes and moves,never standing still. And despite the constant changes, weare consistently here.

A similar dichotomy is found regarding the celebrationof the festival of Sukkot. On the one hand, the sukkah isdesigned to be a "dwelling place." The Torah commandsthe Jewish people, "In booths shall you dwell" (Leviticus23:42). The commandment is to perform all the activitiesof "dwelling" in the sukkah-booth. It is meant to be aplace where the Jewish person resides and inhabits, or fullydwells, for the seven days of the festival.

DWELLING IN A CHANGING WORLDLet's Rejoice!

By Yossi Lew


On the other hand, this whole contraption is designedto last for but seven days. Living somewhere for a week,even dwelling somewhere, is almost like staying at a beachhouse, a hotel, or a relative's place for a week. There ishardly time to unpack. Moreover, the roof of this boothin which we dwell – the booth's most important feature –is constructed from detached branches, twigs and leaves.The flimsy roof is a constant reminder of how quicklythis booth can cave in, and what will happen when rain,which always seems to say "hello" during this festival,drips its merry way into our fancy "dwelling places"…

Among the many reflections and messages of the festi-val of the sukkah-booths is one about the dichotomy ofpermanently changing. Following an exhilarating and up-lifting High Holiday season, a time in which a Jewish per-son usually rediscovers and comes in tune with the mostpermanent phenomenon possible – his or her deepestsoul connection with our Father in Heaven – the same Fa-ther encourages His people to transition into a week ofdwelling in a most temporary of physical structures, en-gaged in the most temporal of pursuits, such as eating andrelaxing.

It seems, then, that Sukkot is real life: Bubbling with life,

like water flowing, and never remaining in one place. Con-stantly moving, and consistently changing; temporarilypermanent and permanently temporary.

And so we rejoice when drawing the water on this festi-val. As the water flows on the festival of Sukkot, which isthe festival of joy, we are reminded how fortunate andblessed we are to celebrate life with focus and verve:Never being too caught up in the ups or downs of life.

Ultimately, life is like a big wheel: it moves this way andthat way. It settles sometimes on this rung or that rung,but never quite in the same place for long. What comestoday is gone tomorrow, and what comes tomorrow maybe here for longer or shorter, but never forever.

Worrying about the current situation will get usnowhere. We are at our best when we remember the waterand the booth, and count the blessings we do have. Letus focus on the wonderful blessings of health, children,the roof over our heads, friends, communities and all thewonderful things we know we have.

Besides, thankfully the wheel is about to turn upwards,and plunge us into the next cycle of consistent change,which will surely bring us more things about which to behappy and joyous. •

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In Parshas Haazinu, Moshe sings a swan song for eternity -- a haunting ballad filled with allusions to the future andgrim predictions lest his people stray. Unfortunately, the dire predictions were clearly fulfilled throughout the Diaspora.And the lessons that contained within are as relevant today as they were thousands of years ago when they were firstimparted.

One verse reads: “When Hashem will have judged his people, He shall relent... when He sees that the enemy progresses and no one(feels that they) will be saved or assisted.” (Deuteronomy 32:36).

The Talmud in Sanhedrin explains that this posukrefers to the time of Israel’s redemption. The Talmud asks, “whenis that time?” One of the various answers is derived from this verse. “The Moshiach will not come until the Jews have abandoned hope ofredemption as it states: ‘He shall relent... when He sees that the enemy progresses and no one (feels that they) will be saved or assisted.’ ”

My grandfather, Rabbi Yaakov Kamenetzky, of blessed memory in Emes L’Yaakov, his classic commentary on theTorah, asks, “How is it possible that a prerequisite for the actual deliverance will be the total abandonment of a verybasic tenet of Judaism -- hope for redemption? What does the Talmud mean when it says that the Moshiach will notarrive until the Jewish people “lose all hope of redemption”

My dear friend R’ Mendy Kofman related the following story:Rabbi Yaakov Rubin, the Brizdovitz Rav in Brooklyn is known forhis wisdom and warmth in nurturing many Russian immigrants inthis country. One of the families that he endeared was an amazing

family of Russian immigrants who, despite Communist rule and oppression remained strongly committed to Judaismeven behind the iron curtain. In fact, the Rav hosted the family for a Sheva Berachos festivity for this family’s daughterand her new groom.

During the meal the Rav rose to speak. He praised the incredible perseverance of this family and during the courseof his speech he discussed the Divine providence that helped them get out of Russia. “Boruch Hashem,” concludedthe Rav “The Ribbono Shel Olam (Almighty) helped them and they got out of Russia…” Suddenly a booming voicein a Russian accent interrupted.

It was the father of the bride. “Der Ribbono Shel Olam hut NIT GEHULFEN! THE RIBBONO SHEL OLAMDID NOT HELP US!” The Rav froze and stammered… “I mean, with the assistance of the Almighty…” Again thevoice boomed: “THE RIBBONO SHEL OLAM DID NOT ASSIST US!”

Eyes darted from the Rav and back to the man. The Rav was stammering, the man was glowering. Suddenly theRussian man smiled widely as he spoke softly. “Listen carefully. Der Ribbono Shel Olam did not help us! Der RibbonoShel Olam did not assist us! He did EVERYTHING!”

Rav Yaakov explains: The Talmud does not mean that Moshiach will not arrive until we have abandoned hope ofany redemption. It means that Moshiach will not arrive until we have abandoned hope of other types of redemption!As long as we rely on ourselves, our machinations and own abilities to get out of our troubles, then we are proclaimingself-reliance. If we rely on our own expertise and political abilities to extract us from dire situations, if we think thatall answers will be configured by mortal diplomacy; then Moshiach will lock himself in his proverbial room -- andwait. Only when we realize that redemption is in His hands and truly only in His hands will Hashem send us the trueredemption! •

Heaven Help UsRabbi Mordechai Kamenetzky

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On Yom Kippur, the day when weare likened to angels, many have a cus-tom to wear white clothing while pray-ing. Married Ashkenazi men

traditionally wear a simple, long white garment called a kittel. Thekittel is also the traditional Jewish shroud; wearing it reminds us ofour mortality and urges us to repent.

Before sunset, women and girls light holiday candles, and everyonechanges into non-leather shoes and holiday finery.

KOL NIDREI

On Yom Kippur, the tallit is worn for all the prayer services. Inpreparation for Kol Nidrei, the tallit should preferably be donned be-fore sunset. (If donning the tallit after sunset, the traditional blessingis not recited.)

Ideally, Kol Nidrei should begin shortly before sunset. The Torahscrolls are all removed from the Ark – it is a great mitzvah to purchasethe honor of holding the first Torah scroll – and the procession ofscrolls moves towards the bimah while everyone kisses and embracesthe passing Torahs.

After requesting permission, from both the heavenly and earthlycourts, to "pray with the transgressors," the cantor begins the KolNidrei. He chants the Kol Nidrei three times, each time on a slightlyhigher octave. The congregation reads along with the cantor, in anundertone.

The Kol Nidrei is followed by a few brief verses and prayers andculminates with the Shehecheyanu blessing, in which we thank G-d for"granting us life, sustaining us, and allowing us to reach this occasion."This blessing is recited in honor of every holiday, but usually follow-ing the night's kiddush. On Yom Kippur, because there is no kiddush,the blessing was incorporated as part of the prayers. Women and girlsdo not recite this blessing with the congregation—as they have al-ready recited it after lighting the holiday candles.

In most congregations, at this point the rabbi delivers a sermon. Inmany congregations, this sermon is accompanied by an appeal—forcharity has the power to evoke heavenly mercy.

The evening prayer service then commences.

During Yom Kippur, every time we say the second verse of theShema, the Baruch Shem verse – "Blessed is the Name of the glory ofyour kingship forever and ever" – it is proclaimed out loud. Through-out the year, this blessing is recited in an undertone, as it was "stolen"from the angels. On Yom Kippur, however, we are likened to angels,so we too, like the angels, can recite it out loud.

The special Yom Kippur Amidah (standing prayer) incorporates alengthy confession of sins. This confession is recited silently, and witheach sin that we confess we lightly knock our chest – the domicile ofthe heart, the seat of our passions and impulses – with our fist. The

A STEP-BY-STEP YOM KIPPUR GUIDE



confession is later repeated, after theAmidah, together with the entire con-gregation. This double confession isrepeated during all the day's prayers,with the exception of the final Neilahprayer.

The Amidah is followed by liturgyinterspersed with the recitation of theverse (Exodus 34:6-7) that alludes toG-d's Thirteen Attributes of Compas-sion:

"L-rd, L-rd, benevolent G-d, compassion-ate and gracious, slow to anger and aboundingin kindness and truth; He preserves kindnessfor two thousand generations, forgiving iniq-uity, transgression and sin, and He cleanses."

The entire Kol Nidrei and eveningservice should take approximately twohours.

Many have the custom to recite theentire Book of Psalms after theevening service.

YOM KIPPUR MORNING AND

EARLY AFTERNOON

The joint morning and Musaf serv-ice occupies the bulk of the day (ap-proximately 6 hours). The morningservice pretty much follows the orderof the traditional Shabbat and holidayservice. The special Yom Kippur Ami-dah and confession is recited, followedagain by songs and special Yom Kip-pur liturgy.

Two Torah scrolls are taken from theArk, and from them we read about thespecial Yom Kippur service in theHoly Temple—may it soon be rebuilt.The haftorah discusses the conceptsof repentance and fasting, the themedu jour of Yom Kippur.

In many communities, the aliyahs –whose supply don't meet the demand,due to the large crowd and the auspi-ciousness of the day – are auctionedoff to the highest bidders, with themonies raised earmarked for a chari-table cause.

The Torah reading is followed by theYizkor service—traditionally precededby the rabbi's homily. In the Yizkorprayer, we beseech G-d to kindly re-member the souls of our dear de-parted ones; traditionally, all thosewho do not recite Yizkor (i.e., thosewhose parents are both still alive) leavethe synagogue for the duration of thebrief prayer.

The Yizkor service is followed bythe Musaf service. The most promi-nent feature of this is the Avodah, arather lengthy and detailed recountingof the Yom Kippur service in theHoly Temple, whose highlight was theHigh Priest's entry into the Holy ofHolies. During the course of the Avo-dah, on three occasions we relate howthe High Priest would pronounce G-d's ineffable name, and in response theassembled Jews would prostrate them-selves on the ground. When reachingthese passages, we too prostrate our-selves on our hands and knees.

The Avodah concludes with a seriesof prayers wherein we beseech G-d torestore the Temple service with thecoming of Moshiach. We also recountthe tragic story of the cold-bloodedmurder of the "Ten Martyrs" by theRoman regime.

Towards the end of the Musaf, thekohanim administer the Priestly Bless-ing.

In most synagogues, the Musafprayer is followed by a break, lastingbetween one to three hours.

LATE AFTERNOON

Minchah, the afternoon prayer, iscalled for 1-1½ hours before sunset.

The service commences with theTorah reading, which speaks of thepurity of Jewish life and warns us notto engage in immoral practices. Forthe haftorah we read the entire Bookof Jonah, which contains a timely

message on the importance of repen-tance and prayer.

The Yom Kippur Amidah is then fol-lowed by a few brief prayers. The en-tire Minchah service lastsapproximately one hour.

Now, moments before sunset, in thewaning hours of Yom Kippur, wereach the climax of the holiest day ofthe year, and we recite the Neilahprayer. "Neilah" means locked. Thegates of Heaven, which were open allday, will now be closed—with us onthe inside. During this prayer we havethe ability to access the most essentiallevel of our soul, the level that is in astate of absolute oneness with her cre-ator. The Holy Ark remains open forthe duration of the entire prayer.

The Neilah Amidah is somewhat ab-breviated—it does not contain thelengthy version of the confession. TheAmidah is followed by a selection ofprayers and culminates with the cantoremphatically proclaiming the words ofthe Shema – "Hear, O Israel, the L-rd isour G-d, the L-rd is one!" With intenseconcentration, the congregation re-peats the verse. The cantor than re-cites the Baruch Shem three times,again followed by the congregation.Finally, with all his night the cantorproclaims seven times, "The L-rd is G-d!" and again, the congregation re-peats. This is followed by the joyousproclamation, "Next Year inJerusalem!"

The shofar is then sounded—onetriumphant, long blast, signifying theend of the holy day. At this point weare ecstatically confident that G-d hassealed us all for a wonderful year: ayear of happiness, prosperity, andhealth; the year when we will finallyexperience the long-awaited Redemp-tion. •


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Did you ever take a close look at Kol Nidrei, widely con-sidered the most important prayer of Judaism? Read thetranslation and you might be quite puzzled as to why sucha big deal is made out this particular piece of liturgy. It isa simple--albeit strong--statement of annulling vows. Isthat the foremost thought on our minds as we enter thesynagogue on the eve of the holiest day of the year?

TWO JEWS ON AN AIRPLANE

After completing his morning prayers aboard the El Alflight en route to Tel Aviv, the elderly European Chassidturned to the American Jew sitting next to him and of-fered the use of his prayer shawl and tefillin. The problemwas that a strong language barrier separated the two. TheChassid spoke only Yiddish and Russian, while our mod-ern Jew was only able to converse in English. Even signlanguage didn't help facilitate communication betweenthese two very different individuals. Finally, in frustrationthe Chassid blurted out the following--probably the extentof his English vocabulary: "I Jew--you Jew; I tefillin--you

tefillin." There was no need to say another word. The manunderstood. Sure he'd put on tefillin aboard his first flightto Israel.

I love this story because it speaks volumes about thecommon Jewish spark that each of us possess, regardlessof who we are and the extent of our Jewish observance.These two Jews had very little in common; they stemmedfrom different parts of the world, and didn't even share acommon language. Yet, when it came to the Jew within,they connected seamlessly; they were one and the same.Suddenly they understood each other perfectly. In truth,there was no barrier at all. Because after all--"I Jew, YouJew."

Another one of my favorites is the story of the poor,jobless man who came to the circus looking for work. Theonly available position was to fill in for a missing tiger.They gave him a tiger's costume and put him in the cage.All was well until Mr. Lion began strolling in his direction.Petrified, the tiger said what a Jew says when faced with

Labels are for Suits


imminent death: Shma Yisrael Ado-noi Elo-henu Ado-noi Echad ("HearO Israel, G-d is our G-d, G-d is one").To which the lion answered: Baruchshem kevod malchuto leolam va'ed("Blessed be the name of the glory ofHis kingdom forever and ever"--thesecond verse of the Shema).

That's the story of the Jews: On thesurface we might look very differentfrom one another. Underneath, we'reall the same.

BRAND NAME JUDAISM

The problem is the labels. Every Jewhas a label!

Orthodox. Conservative. Reform.Reconstructionist. Modern. Tradi-tional. Secular. Religious. The list goeson. Where did all these labels comefrom? Do you think for a momentthat Moses organized the people ofIsrael around Mt Sinai in accordancewith their denominational affiliations?Of course not. These labels are notrooted anywhere in Torah or classicalJewish literature. They are recent in-ventions that serve absolutely no pur-pose other than to divide our people.And this, at a time when we need eachother more than ever. I think all agreemore unity is what we need. As for di-vision amongst our people, we've gotplenty of that...

When it comes to clothing I'd be thefirst to agree: labels serve an impor-tant purpose in helping us choose ourpreferred selections in terms of style,quality, etc. But who ever heard of la-bels for Jews?

Think about it. What use are theselabels to the Jewish people other thanto create partitions along denomina-tional lines? Why can't we all just be"Jewish"? Why the need to label our-selves based on our level of obser-

vance?

It's true some of us are more reli-giously observant than others. Is thatreason to categorically divide us intosplintering groups? Let us each ob-serve Judaism and its precepts to thebest of our knowledge and ability,without the need of a name tag pro-claiming ourselves a particular brand.

In addition to dividing us, the labelsalso limit our growth as Jews. Oncewe've been labeled, we no longer feelthe need to learn more about our her-itage than is typical for members ofour particular group. Remove thelabel, and Judaism is yours to explore,completely and freely, without fearyou might cross the line and observesome tradition that's not for your type.See my point?

IF I'M NOT RELIGIOUS--AM I A BAD JEW?Perhaps we subconsciously use la-

bels to lower the bar so we can stillfeel good about ourselves as Jews evenif we're not growing Jewishly. Thetruth is there's no need for that ac-commodation. G-d loves us just thesame--even if we're not "perfect"Jews.

My Rebbe would always emphasizethe value of performing even one sin-gle mitzvah (Jewish observance). Herepeatedly proclaimed that Judaism isnot an all-or-nothing religion as somemight have you think ("Either observeall of Torah or don't bother with anyof it 'cause you're a 'bad' Jew any-way"). This would be the case if G-dwere a tyrannical dictator whom weneeded to placate. In truth, G-d is aloving father. He asked us to fulfill themitzvahs, not in quest of power orcontrol, but out of His deep love foreach of us--His precious children.With children, it's not perfection you

look for. A good parent wants eachchild to reach their best potential. It'snot "all-or-nothing." It's "do-your-best!"

A man once complained to myRebbe about one of his children whohad "left the path" of Torah obser-vance. "I raised all of my children ex-actly the same way. I can't understandwhy this one veered away." Replied theRebbe: "Therein lies the problem. Youraised all of your children the sameway. But they are not the same. Eachchild is unique and requires directionand guidance in accordance with hisor her individual personality."

G-d is a loving, wise parent who hasa personal and unique relationshipwith each of us. Sure, He'd like us allto "reach for the stars" and try to ob-serve Judaism fully in all of its beautyand depth. But that's for long term.For right now what is most importantto G-d is that we do our best and con-tinue to grow. If we observe one moremitzvah this year than we did last year--we are making G-d proud!

ANNULLING THE LABELS

So why the whole fuss around KolNidrei? On a deeper, mystical level itis much more than just the annulmentof vows and promises. It is a powerfuldeclaration of annulling and invalidat-ing any and all labels, restrictions, de-marcations, shackles, barriers andname tags that tend to obscure oursparkling inherent Jewish essence. Allof us share one single designer label:JEW! We are one very special, indivis-ible people; the family of G-d's cho-sen nation. Sure, like any good familywe have our share of sibling rivalry.But that doesn't change the fact that"I Jew--You Jew." •

By Rabbi Shalom M. Paltiel


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THE ALUMINUM SUKKAHBy Avraham Berkowitz


After seventy years of Communism,building a sukkah in public in Russiais like the thawing of the snow at the

end of the winter. Even in the farthest reaches ofSiberia it warms the Jewish heart.

In the last fifteen years, Judaism has come to lifeacross Russia--and when it comes to the festival ofSukkot it is really a open miracle, since this holiday wasalmost completely forgotten because of the dangersand risks of attempting to put up a sukkah or obtain alulav and etrog.

I want to share with you a story I heard a few weeksago, while I visited Kazan, Russia, a city in the largelyMuslim Tatarstan region.

After a beautiful morning prayer service in synagogueled by the Chief Rabbi of Kazan, Yitzchok Garelik, Iwas introduced to Moshe Adinov, a 65-year-old localdentist and a regular participant in the daily minyan(prayer quorum). I asked him how it came to be thathe comes to synagogue every day. He told me the fol-lowing remarkable Sukkot story that I must pass on toyou here, as I remember him telling it to me:

"My father was R' Nachum Eliyahu Adinov. He wasa sofer (Torah scribe) in Kazan before World War II.He kept the traditions in our home, but of course therewas no Jewish school. I went to public school even onShabbat. A lot of tradition was weakened. Neverthe-less, I remember growing up with as many Jewish tra-ditions and holidays as were possible.

"My father was afraid for my future. He alwayswarned me not to repeat to others what we did athome. 'Be a Jew at home and a Russian in the street,'he said. I would have never been accepted at universityhad I been a practicing Jew.

"We lived in a small wooden home--not in an apart-ment building like most people. We had a besedka, ba-sically a porch, in the back of our home. Every yearwe'd celebrate Sukkot. My father would cover the roofwith leaves and foliage. We'd invite over many Jewishfriends. The secret was that the only sukkah in townwas in our house. My father would make kiddush onwine, tell stories and gently speak to us, and this mem-ory of Sukkot always stayed with me.

"My father died in 1965, and I inherited the house. Iwanted to keep that Sukkot tradition alive, to continuethe tradition for my children. I thought that, due to hislimited means, all my father was able to do was put uptrees and foliage. I wanted to do better than him! I hadfriends in the steel industry, and every year since 1965,I put up a sturdy aluminum roof on the besedka. I wasproud that I continued my father's tradition."

"In 1998, Chabad-Lubavitch sent Rabbi YitzchokGarelik and his wife Chana here. It was so beautiful tohave a young Jewish family celebrating in public whatI always did secretly. It was incredible for me. That year,Rabbi Garelik said to me, 'Reb Moshe, tomorrow nightis Sukkot--I want you to come to the beautiful sukkahwe built.' When I walked into the sukkah, I saw RabbiGarelik in his holiday finest, holding an overflowingglass of wine, candles shining in his face--and foliage,branches and trees above his head!

"I couldn't contain my emotions. I began to cry. Isuddenly realized that what my father did was the wayit's supposed to be, and for the last 30 years, by placingan aluminum roof, I wasn't doing it the right way. I hadonly meant to make the sukkah more beautiful!

"Rabbi Garelik asked me to tell my story, and then hesaid to me: 'Your father is looking down from Heavenwith all the great Jews of the past and smiling--and Ipromise you, G-d had the utmost pleasure from thebeauty of your sukkah with the aluminum roof morethan any sukkah in the world with the appropriate fo-liage, because you did it with such love and sincerity.'Since then, I have continued to learn and understandour traditions. Since then, I and my family are involvedas part of the community and today celebrate all theholidays with their rich fullness."

In Russia today, sukkahs are mostly built at the syna-gogues, since it is very difficult to build near apartmentbuildings. So Sukkot becomes this incredible commu-nity event. Despite the cold, everyone comes out--withso many people all singing, spending family time, laugh-ing and talking, and enjoying words of Torah, thesukkah keeps us all warm.

This is the true story of Sukkot in Russia--how, likethe spark of Jewishness itself, Communism never wasable to truly stamp Sukkot out. •


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For the sauce, heat the olive oil in a large saucepan, add theonions, and cook over medium-low heat for 8 minutes, untilthe onions are translucent. Add the tomatoes, vinegar, brownsugar, raisins, salt, and pepper. Bring to a boil, then lower theheat and simmer uncovered for 30 minutes, stirring occasion-ally. Set aside.

Meanwhile, bring a large pot of water to a boil.

Remove the entire core of the cabbage with a paring knife.Immerse the head of cabbage in the boiling water for a fewminutes, peeling off each leaf with tongs as soon as it s flexible.Set the leaves aside. Depending on the size of each leaf, youwill need at least 14 leaves.

For the filling, in a large bowl, combine the ground chuck,eggs, onion, breadcrumbs, rice, thyme, salt, and pepper. Add1 cup of the sauce to the meat mixture and mix lightly with afork.

Preheat the oven to 350 degrees F.

To assemble, place 1 cup of the sauce in the bottom of alarge Dutch oven. Remove the hard triangular rib from the baseof each cabbage leaf with a small paring knife. Place 1/3 to1/2 cup of filling in an oval shape near the rib edge of eachleaf and roll up toward the outer edge, tucking the sides in asyou roll. Place half the cabbage rolls, seam sides down, overthe sauce. Add more sauce and more cabbage rolls alternatelyuntil you ve placed all the cabbage rolls in the pot. Pour theremaining sauce over the cabbage rolls. Cover the dish tightlywith the lid and bake for 1 hour or until the meat is cookedand the rice is tender. Serve hot.

Directions

Ingredients

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• 3 tablespoons good olive oil• 1 1/2 cups chopped yellow onions• 2 cans crushed tomatoes and their juice• 1/4 cup red wine vinegar• 1/2 cup light brown sugar• 1/2 cup raisins• 1 1/2 teaspoons kosher salt• 3/4 teaspoon ground black pepper• 1 large head Savoy or green cab-bage, including outer leaves

For the filling:• 2 1/2 pounds ground chuck• 3 extra-large eggs, lightly beaten• 1/2 cup chopped yellow onions• 1/2 cup plain dried breadcrumbs• 1/2 cup uncooked white rice• 1 teaspoon minced fresh thyme leaves• 1 1/2 teaspoons kosher salt• 1/2 teaspoon ground black pepper

59 August 27, 2010 • 323-965-1544 • [email protected]

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Pizza Station Kehila

8965 W. Pico Blvd. LA, 90035

(310) 276-8708

Pizza World Kehila

365 Fairfax Ave. LA, 90036

(323) 653-2896

Sassis Sushi Kehila

16550 Ventura, Encino, 91436

(818) 783-2727

Shalom Pizza RCC


(310) 271-2255

Unique Cafe Rabbi Aron Simkin

18381 Ventura Blvd. Tarzana

(818) 757-3100

HUMMUS KING

12422 BURBANK BLVD.

VALLEY VILLAGE 91607

818.509.7999

Fish In The Village RCC

12450 Burbank Blvd. N.H, 91607

(818) 769-0085

Le Sushi RCC

12524 Burbank Blvd N.H. 91607

(818) 763-6600

SushiKo RCC


(310) 274-3474

DINING GUIDE

MEAT

DAIRY

PAREVE

Dining Guide Listing Please Call 323-965-1544

Schach

• We ship anywhere in the USA

• All proceeds go to charity

See website for letter of certification

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community links issue 163 - sukkos

Documents

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entire family

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