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Urban Warfare Expert Backs Israel’s Gaza Campaign, Refutes Criticism

DAVE GORDON

“We are fighting a just war, with just means,” thundered Prime Minister Benjamin Netanyahu from the podium of his September 4th Jerusalem press conference. He has repeated this proclamation throughout the past twelve months of war with Hamas, everywhere from his media appearances to his July 24th address to U.S. Congress to his September 24th presentation at the United Nations.

 

Civilian Casualties

The war, Netanyahu insists, has “the lowest ratio of non-combatants to combatant deaths in urban warfare history.” He added, “We have taken efforts that no other military has taken.” Netanyahu also said Israel has provided Gazans a million tons of aid, 700,000 tons of food, medical aid, and water, among other necessities. 

Critics accuse Israel that this war has a had disproportionate number of casualties, and Israel has used excessive force, indiscriminate bombing, and has conducted a campaign to starve the people of Gaza. 

 

An Expert Weighs In

John Spencer, Chair of Urban Warfare Studies at the Modern War Institute at West Point, investigated these matters thoroughly. He determined Israel is in the right. 

Spencer was embedded with the Israel Defense Forces (IDF) in Gaza three times, last December, February, and July 2024, to “explore the campaign and operation against Hamas from multiple angles, with political and military arms.” Spencer interviewed the prime minister, the military chief of staff, division commanders, brigade commanders, battalion commanders, “all the way down to soldiers in the field.”

“I believe in not just looking at the data everybody else has, but I have a research methodology of walking the ground, observing, asking the hard questions,” said  the foremost expert in urban warfare.

“You really don’t understand the complexity of what the IDF had to face until you see the dense urban terrain. You’re walking on top of hundreds of miles of tunnels. You have a war of this scale, in a context that no military has faced in modern history.”

Spencer’s U.S. Army career spans over 25 years, including  serving two tours in Iraq as infantry platoon leader and company commander. Today, he serves as a colonel in the California State Guard as Director of Urban Warfare Training. There, he co-created and instructs the only existing course designed to improve the ability of commanders and staff to coordinate large-scale urban operations. He has advised four-star generals and Pentagon officials and has written two books.

 

Mitigating Harm

Throughout his Gaza investigations, Spencer observed clear and consistent following of legal requirements, and what is militarily referred to as “civilian harm mitigation steps.” These included evacuating civilians from certain areas by handing out maps of safe areas, real time population tracking methods, and warning shots on roofs. “Harm mitigation at a level that nobody’s ever tried,” he said of the IDF. “It’s been a unique eye opening experience.” 

“Of course, militaries have soldiers that do things that are wrong,” Spencer commented. But Israel has a system to hold wrongdoers accountable and to investigate problems that arise. 

“If Israel was trying to conduct civilian harm there, nothing shows that. Not [seen with] my on-hand research, or the numbers. Very few people have the understanding of everything that’s come before every large-scale military operation, against a defending an urban enemy.” If Israel was not following the rules of war, Spencer concludes, “Gaza would look a lot worse than it does now.”

Other military investigations, including those led by Col. Richard Kemp (a highly-decorated retired British Army officer and head of the UK Friends of the Association for the Wellbeing of Israel’s Soldiers) and Major Andrew Fox (a British Army major and war studies lecturer at the Royal Military Academy), have come to identical conclusions, Spencer said.  

Over the course of a decade, Spencer’s research has focused on military operations in dense urban areas and subterranean warfare, including Nagorno-Karabakh (Azerbaijan), Ukraine, and Israel.

 

Consistent Analysis

The charge that Israel’s response has been disproportionate or indiscriminate, is “baseless,” Spencer contends.

Each strike has a “proportionality analysis,” including determining the level of threat or value of the target, how many civilians surround them, whether it is possible to strike without harming civilians , and doing everything reasonable to prevent harm. Israel takes seriously this type of rigorous analysis, Spencer said. “There has been no actual evidence – unless you believe Tik Tok videos – of Israel targeting civilians, or any prohibited target.” 

U.S. intelligence confirms this, he said. 

Spencer contends that the accusation that Israel is trying to starve Gazans is also “a big lie,” and “the data does not support the claim.” Spencer insisted that Israel “has done everything feasible and reasonable to flood Gaza with food.” There are, however, examples where Hamas intercepted aid, sometimes shooting people to get it, then selling it at a high price. “There’s a lot of evidence showing that as well,” Spencer told Community Magazine.

 

Public Opinion

Spencer noted that Israel is “horrible at communicating operations to the public.”  If he had the ability to change things, he would “assign more resources to winning the battle of narratives on a day-to-day, hour-to-hour basis.” 

“Under the social media algorithm-driven confirmation bias, if you had negative ideas about Israel, it’s going to feed you that. Then you’re going to infer what you want.”

Observers both inside Israel and abroad have criticized the length of the war. However, Spencer asserted, “the enemy had 15 years to prepare to defend the area, meaning it’s going to require a lot of force to overtake the enemy.”

 

Projections for an Israeli Vicory 

For Spencer, a win for Israel would look like the following: Hamas is virtually eliminated, Gaza is demilitarized, the hostages are freed – and afterwards would come reconstruction and deradicalization. (Netanyahu has called for something similar, adding to the list the importance of securing of the Philadelphi Corridor, a narrow strip of land situated along the entirety of the border between the Gaza Strip and Egypt – that otherwise would be porous to smuggling.) 

Spencer proposed starting with “the inkblot strategy,” also known as “the inkspot strategy.” This is a military strategy for subduing a large hostile region with a relatively small military force. The force starts by establishing a number of small safe areas dispersed over the region. In this case, it would be a small and secure area of Gaza, to bring about more stability in the area.

“Even when I was operating as a junior soldier in Baghdad, we put concrete walls around everything. People don’t like those, but it created safe neighborhoods. And then we found people within each neighborhood to be the security force of that neighborhood.”

Spencer wrote in an August 21 Foreign Affairs column, “[Hamas] is much shakier today that it was on Oct. 7,” owing to the death of hundreds of its leaders, minimization of weapons and units, as well as crushed infrastructure.

 

Israel’s Ethical Stand

Israel has made significant progress in the Gaza war, despite formidable odds. These include Hamas’s strategy of using civilian shields, storing/firing weapons in places internationally recognized as neutral zones (such as hospitals, schools, and mosques), and booby-trapping buildings where arms are stored. Despite the other side playing dirty, Israel has taken the moral high road, protecting civilians, allowing and even providing humanitarian aid, and putting its own soldiers at risk to protect Gazan innocents. Although, much of the world criticizes Israel, military expects, such as those cited above, give testimony to Israel’s being in the right, and going to extreme lengths to protect innocents. 

We pray that soon the war will end, and our enemies will be vanquished.

Real Estate Technology – How Technology Is Transforming the Industry

Karen Behfar

Recently, technology has revolutionized the real estate industry.  Traditional practices have been enhanced for better efficiency for buyers, sellers, agents, and property managers. From virtual tours to the integration of artificial intelligence (AI) in property management, these advancements have not only streamlined processes but have also improved the overall customer experience.

Virtual Tours: Bringing Properties to Life

Gone are the days of relying solely on static images and floor plans to showcase properties. Virtual tours have emerged as a game-changer in real estate marketing, offering potential buyers an immersive experience from the comfort of their homes. Using high-definition cameras and specialized software, agents can create interactive 3D tours that allow viewers to navigate through properties as if they were physically present. This provides a comprehensive view of the layout, design, and flow of a home, helping buyers make more informed decisions without the need for multiple in-person visits.

For sellers, virtual tours expand the reach of their listings beyond local markets, attracting prospective buyers from everywhere. This has become especially crucial in times of restricted travel and social distancing measures, allowing the real estate market to remain active and accessible despite external challenges.

AI in Property Management

AI has found its place not only in marketing but also in the operational aspects of property management. AI-powered tools are increasingly used to automate and optimize tasks such as tenant screening, rent collection, and maintenance scheduling. These systems provide vast amounts of data to predict market trends, assess property values, and recommend pricing strategies, enabling property managers to make data-driven decisions swiftly and effectively.

Moreover, AI-driven analytics provide insights into tenant preferences and behavior patterns, empowering landlords to personalize their offerings and enhance tenant satisfaction. Maintenance issues can be identified and addressed proactively through predictive maintenance algorithms, reducing downtime and minimizing repair costs. This approach not only improves operational efficiency but also prolongs the lifespan of property assets.

The Rise of Smart Homes

Technology has already been a part of our homes through smart home systems. These interconnected devices allow homeowners to remotely control and monitor various aspects of their homes, from adjusting temperature settings and lighting to managing security systems and appliances. Smart home technology not only enhances convenience and comfort but also promotes energy efficiency and cost savings.

Incorporating these technological features into property listings can significantly increase marketability and resale value, as more consumers prioritize homes equipped with smart capabilities. From voice-activated assistants to integrated home automation hubs, the possibilities for customization and personalization are endless, catering to the diverse needs and preferences of modern homeowners.

Challenges and Considerations

While the benefits of real estate technology are undeniable, there are also challenges and considerations. Privacy concerns regarding the collection and use of personal data, cybersecurity risks associated with interconnected devices, and the potential for them to be obsolete later on are all factors that must be addressed. Additionally, there must be ongoing training and education to maximize the benefits of these innovations.

Looking Ahead

As technology continues to evolve quickly, the future of real estate promises further advancements and innovations. From advancements in virtual reality (VR) for even more immersive property tours to blockchain technology for secure and transparent transactions, the possibilities are vast. Embracing these innovations not only enhances operational efficiency and customer satisfaction but also positions real estate professionals at the forefront of a dynamic and evolving industry landscape.

Words of Rabbi Eli J. Mansour – The Special Sweetness of Sukkot

When we think of the celebration of Sukkot, we naturally think of meals in the sukkah, waving the arba minim (four species), and the special prayers, such as the Hoshanot, which we recite while carrying the arba minim around the synagogue.

In the times of the Bet Hamikdash, however, this special holiday had additional features.  For example, an unusually large number of sacrifices were offered on each of the seven days of Sukkot, including a total of 70 bulls.  And, there was an especially intriguing ritual performed each day called nisuch hamayim – the water libation.

Throughout the year, many sacrifices – including the daily tamid sacrifice – were accompanied by a wine libation, the pouring of wine into a special pipe on the altar.  Each day of Sukkot, at the time of the daily wine libation, water was poured, as well.

On one level, the purpose of this mitzvah relates to the theme of water that features prominently on Sukkot.  The Mishna (Rosh Hashanah 16a) teaches that on Sukkot, which is observed at the onset of autumn, the world is judged with regard to rainfall, as to whether or not sufficient rain will fall during the winter months.  Hence, we approach Gd with a sample of the different types of vegetation (the four species) that depend on rain, and we pour water on the altar, as a means of praying for rain.

Additionally, however, there is deeper significance to the nisuch hamayim on Sukkot, one which gives us a more profound understanding of the nature of this special Yom Tov.

Mixing the Water with the Wine

Let us begin by noting a number of surprising features of the water libation that was performed on Sukkot.

First, the Mishnah (Sukkah 48b) teaches that the tube into which the water was poured over the altar was slightly thinner than the tube used for the standard wine libations.  The reason is that water is more fluid than wine, and flows more rapidly.  In order for the wine and water to descend simultaneously, it was necessary for the water pipe to be somewhat thinner than the pipe used for the wine.

This halachah, of course, works off the assumption that it was important for these two liquids to descend at the same time.  But the Mishnah does not explain why.  For what reason did the wine and water need to flow down to the bottom of the Temple courtyard at the same time?  Would it matter if the water flowed more quickly than the wine?  Moreover, why was it even necessary for the wine libation and water libation to be performed at the same time?  Why are these two linked at all?  Why couldn’t the special Sukkot libation with water be done after the daily wine libation?

This question is compounded by Rashi’s controversial opinion regarding these two pipes.  In explaining this Mishna, Rashi writes that although the wine and water were poured into separate tubes, these tubes then merged together, combining the wine and water.  According to Rashi, then, not only were these two libations performed simultaneously, but they were specifically intended to mix the two liquids, which then descended as a blended mixture down into the drainage system underneath the Bet Ha’mikdash.  Although Tosafot and other commentators challenge Rashi’s position, his view needs to be understood.  What connection is there between the daily wine libation and the special water libation performed on Sukkot?  Why did they need to be mixed?

The answer begins by an examination of the Biblical source of the nisuch hamayim obligation.

Nowhere does the Torah explicitly command pouring water on Sukkot – which is why, incidentally, the heretical Sadducee sect (“Tzedukim”), who rejected the rabbinic oral tradition, and followed only the strict, literal meaning of the text – opposed this practice.  However, the sages found a number of subtle references to nisuch hamayim, one of which appears in the command to offer wine libations to accompany the daily tamid sacrifice.  The Torah speaks of this daily wine libation with the seemingly repetitive expression “hasech nesech” (Bamidbar 28:7).  The rabbis inferred that the terms “hasech” and “nesech” refer to two different libations: the standard wine libation, which accompanied the tamid offering each day of the year, and the additional water libation which was done on the seven days of Sukkot.

It turns out, then, that the Torah introduces the mitzvah of nisuch hamayim in the context of the daily wine libations.  From the sages’ reading of “hasech nesech” it seems clear that the nisuch hamayim obligation is required on Sukkot as part of the daily wine libations.  This is not a separate mitzvah that is observed on Sukkot, like eating in the sukkah and waving the four species.  Rather, the Torah commands that on Sukkot we perform the daily libations in a unique fashion – together with water. 

This easily explains why the water libation was performed on Sukkot simultaneously with the regular wine libations, and why, according to Rashi, these liquids were actually mixed together.  The Torah precisely commands that on Sukkot, the standard wine libation accompanying the tamid sacrifice must be performed in a special way – together with wine.  The mitzvah is precisely to mix these two liquids.

Diluting Judgment with Mercy

What remains to be understood, then, is the meaning behind this mixing of water and wine.  Earlier, we mentioned that the obligation of nisuch hamayim is part of our prayer for plentiful rain during the winter months.  But if this were the full extent of the meaning behind nisuch hamayim, then why would the Torah require mixing it with wine? 

The rabbis explained that the mixing of the wine and water on Sukkot symbolizes the kabbalistic notion of mituk hadinim – the “sweetening of the judgments.”  Like all kabbalistic teachings, this concept lies well beyond the grasp of our limited comprehension.  Nevertheless, we will endeavor to understand the idea behind mituk hadinim on a level that is accessible to us.

Throughout the Yamim Noraim (High Holidays), we are subject to dinim – harsh judgment.  We are all guilty of certain misdeeds, and thus during this period of din (judgment), when Gd applies strict justice, we face the risk of being found culpable and deserving of punishment, Heaven forbid.  Therefore, during the Yamim Noraim, we are in a state of fear, and we repent and beseech Gd for forgiveness in an effort to protect ourselves from the dinim.

We might have thought that once Yom Kippur ends, and we begin the festive season of Sukkot, the force of the dinim no longer prevails, and we now enter a period characterized by compassion and grace.  But in truth, the dinim remain in force even during Sukkot.  However, instead of responding with fear, attempting to shield ourselves from the dinim, we are able to “sweeten” them, and transform the harsh judgment into kindness.  This is because on Sukkot, we come before Hashem not with fear, but rather with joy.  The Talmud famously teaches that repenting out of fear has the effect of erasing our guilt, but repentance driven by genuine love of Hashem goes even further – actually transforming our guilts into merits.  When we joyously celebrate our relationship with Gd, we not only earn forgiveness, but earn His special love and affection.

We need the period of fear, the days of the Yamim Noraim, to begin our process of repentance and change.  The prospect of harsh judgment shakes us from our complacency, and motivates us to take steps to improve.  But once we complete this stage, we advance to the next stage, which is teshuvah me’ahavah – repentance out of love.  On Sukkot, instead of reflecting on our wrongdoing and wallowing in remorse, we festively rejoice over the great privilege we have to serve our compassionate, loving Creator.  And this joy brings us much more than forgiveness – it achieves the “sweetening of judgments,” the transformation of our guilt into sources of merit, thus bringing us great blessings.

This is symbolized by the merging of the wine and the water on the altar.  The red wine signifies harsh judgment, whereas the fresh, life-sustaining water represents love and mercy.  The joy of Sukkot, the exhilaration of our relationship with Hashem, has the effect of pouring “water” onto the “wine,” in a sense “diluting” the judgments, thereby arousing Gd’s love, compassion and kindness, which we hope will remain with us throughout the coming year.

Why is this so important for us to know?

There is an unfortunate phenomenon of “High Holiday Jews,” of Jews whose attendance in synagogue and general involvement is limited to the Yamim Noraim.  I want to emphasize that these Jews should be warmly welcomed and made to feel at home; no Jew should ever be made to feel uncomfortable in the synagogue or at any religious function because of his or her level of observance.  However, this phenomenon is most unfortunate – not only because our religion is relevant to our lives each and every day of the year, but also because the Jewish experience must never be seen as focused primarily on fear.  Torah life is not about being scared, about avoiding the wrath of a harsh, mean, vengeful Deity.  Quite to the contrary, Torah life is meant to provide unparalleled joy, fulfillment and meaning.  Observing the frightening Yamim Noraim without then festively celebrating Sukkot and Simhat Torah is like stopping in the middle of a trip without reaching the destination.  The dread and fear of judgment is meant to be followed by a period of unbridled joy, celebrating our special relationship with Hashem.

The special “sweetness” of Sukkot reminds us that Jewish life is to be joyous, vibrant and full of positive energy.  It prepares us for cold, dark, dreary winter months by injecting within us a healthy dose of enthusiasm and rigor, reminding us that we are privileged to live as Gd’s faithful service, and to thus be worthy of His unlimited blessings.

Sailing Relationships with R’ Ali

QUESTION:

Dear Rabbi Ali, 

I am recently married and I am a bit confused about certain marriage concepts. For example, whenever I tell my husband something about the way that he dresses, he gets so frustrated and it turns into a fight. Aren’t we supposed to be one, which means we’re on the same page on all matters? There are many other examples but they are irrelevant. I’d appreciate some clarity on this concept of being one.

R’ Ali’s Response:

This may seem like the idea of being one is a simple concept. However, this misconception is one of the biggest causes of marital friction. I write and speak about this often. Yes, once we get married we are supposed to become one. Let’s first explain what one does not mean. “One” doesn’t mean that one person dictates how the other should now behave and the other person becomes submissive and completely obliterates their individuality and who they are. That would mean that there is one person here and the other has disappeared. 

This reminds me of a joke that I heard from Rabbi Shimon Gruen. Two people got married and someone told them that they will now become one. A while later, they went back to that person and said that they’re confused, which one are they to become? The point is clear – “one” does not mean that you now take the identity of one person.

Every person has their own unique personality and individuality. Everyone has a right to their opinions, thoughts, and tastes. Of course, I’m not talking about dangerous or ridiculous behaviors. If your husband likes gray pants and you don’t, it’s his choice and you should not  tell him that he must change, all in the name of being on the same page or of being one. This can manifest itself in multiple ways, well beyond the clothes that he wears. How to raise children becomes a very sensitive topic. People will want the children to be raised a certain way. When their spouse disagrees, they get frustrated and say, “We’re not on the same page.” Really what they’re saying is, “You’re not on my page.”

So, what is this concept of being one that takes place when we get married? “One” means that you are one unit. You are two completely different individuals learning how to work together as a team. There’s no more “you,” there’s “we.” If one spouse doesn’t feel well, “we” have a problem. If one of the two is going through something emotionally or financially, “we” have an issue.

Before marriage, you were the only one who had your own personal struggles and dilemmas. Now that has changed. “One” means that we are now concerned about the unit and not only about ourselves. You wake up in the morning and think about what you both need.

Instead of saying, “I like pizza,” now you say, “ I like pizza and my husband prefers sushi.” Accepting each other’s differences and respecting them is one of the most fundamental concepts of marriage. If this concept is clear, then the stage is set for a healthy marriage. Once the lines get crossed and one person “rules” the relationship, it creates a resentful and frustrated spouse. They might do as you please or demand, but they do so begrudgingly, like a child being coerced by their parents. A husband/wife relationship is much different than the parent/child relationship.

To answer your question, stop giving him orders, especially about the way that he dresses. Believe it or not, if you would approach the situation differently he might even change his clothes. “Hey, I think you look so much better in the white shirt than in the gray one.” Now, he knows which one you prefer, and he just might change to make you happy. This really leads to another point – the more you push someone, the more they don’t want to do as you say.

This is just basic human nature and is not exclusive to men or to women. Try it, you’d be surprised how well your words are taken. Also, your husband will be happy that you mentioned something positive instead of how ridiculous he looks.

This is the way of the Torah. Words that are spoken nicely and gently are received very well. To conclude, it’s important to know that if an issue arises that seems like a halachic or hashkafic issue, a rabbi should be consulted. The ideas I mention here are a basic outline for simple mundane matters.

Positive Parenting – The Importance of a “Fresh Shirt”

Tammy Sassoon

Everyone naturally wants to be a part of society, whether they are three or 100. We crave connections with others, and often when people are not successful at being part of things, they pretend not to care and then engage in behaviors that actually push others away. Then, when someone says unkind things to them, they draw one of two conclusions – the other person is bad or it is me that is unlovable. (We are not saying in any way that every time someone is mean to someone, it was provoked, since sometimes people just act in hurtful ways without being provoked. What we are saying is that in many cases, when a child is not socially successful, it’s helpful to examine whether that child is inviting connection or disconnection.) 

Children often may say things like, “Nobody likes me,” without realizing that there ARE things they can do that make other people more interested in them and make themselves more “likable.” While every human being is inherently lovable, some people act in ways where others can actually sense that “lovable-ness.”

The Crumpled Shirt Metaphor

When teaching this concept, use the following metaphor: Tell your children to imagine that they are walking into a store to buy a new shirt, and they see two identical shirts hanging next to each other. The two shirts are exactly the same size, color, material, and brand. The only thing that is different about the two shirts is that one is hanging fresh and new with tags, while the other is all crumpled up without tags. Naturally, any shopper would choose the shirt that is hanging fresh and new. Now, we all know that once you wash either shirt, they would both look the same, and you’d never be able to tell which was which, because they are both, in fact, beautiful shirts. Somehow, our eyes in the store still gravitate towards that fresh shirt.

Amongst friends, we human beings are like the shirts. Let your children know that every single child in their class is a beautiful person, that everyone has a beautiful soul. If a child engages in “fresh shirt behaviors,” other children are naturally more interested in a friendship. If a child engages in “crumpled shirt” behaviors, other children are naturally not interested a friendship.

Teaching Your Kids Helpful Behaviors

Theres are so many “fresh shirt” and “crumpled shirt” behaviors. You can ask your kids to make a list for each. After you teach this idea you can always add to the list. (Remember, we never teach someone in the moment of struggle. The rule of thumb is that we don’t teach someone how to swim while they are drowning. Good teaching ONLY happens when both the student and teacher are in a calm, good mood.)

Start by giving your child at least one “fresh shirt” behavior as they start the school year; SMILING OFTEN. Let them know that people who smile often attract friends. The opposite, a “crumpled shirt behavior” would be FROWNING OFTEN

Tell your children the truth about life, that people who come across as annoyed often, or complain a lot actually cause others to be uninterested in them, just like the crumpled shirt. Then, together with your child, role-play being a student who FROWNS OFTEN, as well as being a student who SMILES OFTEN. It’s fun and eye-opening for a child to see the difference.

The great news is always that every moment is an opportunity to start fresh, regardless of what happened yesterday. Show your children that you believe in their ability to engage in lots of “fresh shirt behaviors.” If your child needs help, teach and add one skill at a time. Tell your children that you look forward to hearing all about their friends this year, as their classmates begin to see who they really are!

Habayit – Home Away from Home

Ellen Geller Kamaras 

 

“Habayit performs three important mitzvot all wrapped in one organization: hachnasat orchim (hospitality), hesed (kindness), and bikur holim (visiting and aiding the sick).”  ~~ A Habayit founder ~~

Our community is blessed to be home to a phenomenal hesed organization that provides short-term furnished apartments for people who travel to New York City for medical treatment or surgery.  Guests (clients) come from all over the world for essential and life-saving treatments. 

Habayit, Home Away from Home,  has 14 beautiful apartments in NYC including a new apartment close to the Upper East Side hospitals. Exciting plans are in process to build a permanent Habayit home. 

 

Brooklyn Realtors Step Up to the Plate 

Habayit, from the Hebrew word “the home,” was launched approximately two-and-a-half years ago by a group of Brooklyn realtors.  

These real estate agents frequently received calls regarding short-term leases for individuals who would be traveling from abroad to undergo medical treatments in New York.   

Procuring these types of rentals was nearly impossible.  Apartment rentals for temporary stays were practically non-existent in our community and many of those who needed housing did not have the financial means to pay rent.  Even if they could find landlords willing to provide short-term leases, the apartments would unsuitable as they were unfurnished. 

In late 2021, these realtors found a solution.  When I heard about what they did for an elderly couple, I was in tears.  The concept from Pirkei Avot of one mitzvah/good deed bringing on another one, was beautifully demonstrated by the realtors.  An elderly couple lived in a very neglected and unsafe house. They needed to sell and move to a rental apartment.   

The realtors arranged for the couple to move and generously paid the couple’s rent while they took care of getting the house sold.  When the sale was finalized, the realtors used their commission to lease a “hesed apartment” for out-of-towners who needed a place to stay while they underwent surgery or treatment in NYC.  Brainstorming with friends, the agents came up with the name for their new endeavor, Habayit, Home Away from Home.  They created a place where all visitors can truly feel at home. 

I learned about Habayit when my editor asked me to interview one of its founders and to share their awesome work with our readers. 

Anyone who has been sick or has had a loved one in a hospital for an extended period can understand how meaningful Habayit’s services are. Several years ago, I was able to stay in a similar hesed apartment provided by the Lakewood Bikur Holim Friendship House while my husband was at Weill Cornell Hospital. The experience, including proximity to the hospital, comfort, and kosher food, was priceless.  It is no surprise that Habayit and Friendship House collaborate to provide housing when needed.  RCCS, Chai Lifeline, and the Sephardic Cancer Center also refer clients to Habayit.  The primary source for referrals is by word-of-mouth. 

 

Community Volunteers  

And, Habayit volunteers from the community do all the work needed to set up the apartments including painting, updating the kitchen, and cleaning.  All the furniture, linens, dishes, cutlery, pots and pans, toys, books, siddurim, and sefarim are donated by community members.  Donors even sponsor Uber rides for patients to go to and from the hospital for treatment.   

Each apartment is stocked with food for a week. A list of resources is provided,  including information about local supermarkets and shuls. Community members also host Shabbat and holiday meals for extended stays and cook food for the visiting family for their first week.  Captains and volunteers continue to support and check in with guests during their stay. 

 

A Beautiful System 

A captain is assigned to each hesed apartment to ensure everything is in place for the guest(s) and to help the individual, couple, or family settle into their apartment.  At times, a family with a sick child will move to NY for a prolonged period.  This means enrolling the other children in yeshivot here. The relocation of the entire family often results in loss of income for one or both parents. 

Habayit does not charge for their hesed apartments.  If the clients can afford it, donations are welcome.   Each case is strictly verified by Habayit management to ensure that housing is required for a legitimate medical case. 

Incoming calls are handled by Habayit’s office manager, Beth.  She helps pick the appropriate apartment for each case and notifies the apartment captain of the upcoming guests.  Welcome baskets are provided by Miss Hesssed Foundation, a team of cooks who provide delicious, strictly kosher food for those going through medical treatment.  700 volunteers are on call, available to prepare the apartment for a family.  Often, those who support or volunteer for Habayit traveled for surgery themselves or for a family member. 

One of the owners of a hesed apartment approached Habayit, expressing a strong desire to be involved with Habayit and to lease an apartment to them.  He recalled having to live in Boston with his family while his father was in the hospital there. 

 

Providing for an Array of Guests 

Habayit’s first guests were the family of a baby born with a cleft palate.  One of the volunteers who helped prepare this apartment had a cleft palate when she was a baby.  Her family took her from Syria to New York for the surgeries and they lived in a different house each time. She believes it was hashgachat pratit that she was blessed to help Habayit settle this family. 

Since its founding in 2022, Habayit has helped approximately 200 families, including families who came to  NYC for fertility treatments. Baruch Hashem, three children were born to these families.  Habayit guests traveled to NY for a range of treatments including surgeries, chemotherapy, kidney transplants, cleft palate surgeries, infertility treatments, and more. 

Some of the apartments dedicated for long-term stays for a couple or family, and other  apartments, near the major hospitals on the Upper East Side of Manhattan, are designated for spouses or family members that need to be close to loved ones staying in the hospital. They are also used by the family members on Shabbat. 

 

Rabbi Shlomo Farhi’s Praise for Habayit 

Rabbi Shlomo Farhi spoke about Habayit at a recent fundraiser in Deal.  He gave a class in honor of this outstanding organization and said it is a gift to be born into our community.   Rabbi Farhi described the calls he receives from panicked community members saying they must stay in Manhattan for medical treatment.  Where will they stay?  Is there kosher food available?  Rabbi Farhi responded that the answer to their problems is a simple four letter word in Hebrew, הבית.   

The key takeaway from his talk was that the secret ingredient to a home is knowing that someone will always be there for you. 

Habayit was there for a couple who had been trying to have children for 12 years.  They traveled from Israel and spent a year in Brooklyn living in a basement apartment. Unfortunately their treatments were not successful.  The couple booked the apartment again for another round of treatments and found out on the plane ride that the landlord had given their apartment away.  Someone found them an apartment that was small and was not clean.  They received a call that a friend of theirs was able to secure an apartment for them with Habayit.  They could not believe how beautiful the apartment was and how it was fully stocked with everything they could need.  One year later, a large group of Habayit’s team attended the baby’s brit milah in Israel. 

Rabbi Farhi also spoke about a woman who came from Canada and stayed in a Habayit apartment. She had a brain tumor, and the recommended surgery was very dangerous and could lead to the loss of both her eyesight and hearing.  After the surgery, she screams that she can see and hear!  It turns out, everyone in the community said Tehillim for her.  A second person had the same experience in that very apartment. 

“The miracles are coming from the volunteers who are lovingly preparing the apartment.  These apartments are homes of love and hesed, the power of love and concern bring yeshuot, salvation.  A home is a warm embrace, something that envelopes you – it can do miraculous things and be a haven.  When we build a house, we build it with righteousness and kindness and to serve Hashem.  Habayit prepares these apartments for one purpose – to use for the mitzvot of hesed and hachnasat orchim.  The apartments are infused with kedusha.” 

 

Partner with Habayit 

We are responsible for each other – Kol Yisrael arevim zeh la-zeh.   

Please help Habayit continue its hesed, tikkun olam, and life-saving work.  It cannot continue without donations and the support from volunteers.  The need for funds to pay Habayit’s expenses is great. Operating expenditures include rent, utilities, cleaning, repairs, food, supplies, toys, dishes/pots/pans, and more.

To partner with Habayit, visit https://www.habayit.org/donate.  Donate by Venmo @habayit-homeawayfrom home or Zelle: habayitny@gmail.com. 

For donations and sponsorship opportunities to participate in the upcoming building of Habayit’s permanent home, please call Eva at 917-579-2564. 

To volunteer for Habayit, please call Beth at 580-422-2948.

Follow Habayit on Instagram @habayit_homeawayfromhome.

 

TESTIMONIALS

The following moving testimonials and hakarat hatov from Habayit guests speak for themselves and express the life-saving and tender loving care provided by Habayit.  They reference ahavat hinam (unconditional love), the beauty of the apartments, the kindness and generosity of the Habayit staff, and the angels who saved their lives. 

 

“The apartment is beautiful! I’m moved to tears! No words to thank you all!!!!!” 

 

“Thank you to the Habayit members tszadikim (righteous ones) for ALL THAT YOU DID FOR ME!  May Hashem bless you with full berachot!! For 120 years!” 

 

“Incredible hesed! Not enough words!” 

 

“We will be coming back in January for CT scans for a week.  Please let me know if something will be available.  We don’t know how to thank you.  Bless you and your group for all the hesed you did for us!” 

 

“Most people would probably be okay with any apartment even if it’s falling apart as long as they have somewhere to stay.  It makes such a difference that the place is beautiful.” 

    

“How can we ever thank you for your unbelievable kindness and hesed? My family and I are eternally grateful for the warm and comfortable home away from home that you provided for them for so many months.  Every detail was perfect.  May you all be blessed by Hashem.” 

 

“I’m back in your beautiful apartment! It is a blessing I won’t take for granted. You should be saved from the birth pangs of Mashiach!” 

 

“It’s very nice to know that there is one more Jewish brother who offers his hand.  All the Habayit people are malachim (angels). May Hashem bless you and send you what your heart wants.” 

 

Tov lehodot le Hashem. We are getting better each day.  If we didn’t have your help, it wouldn’t be possible.” 

 

“Hashem, the doctors, RCCS, and Habayit made a miracle for me and my family.” 

 

“I am in tears. Without your organization I would have been lost!” 

 

“My kids are forever grateful to visit their grandparents who live in a different country.  We created beautiful memories. You gave my father a place to recover, and my mother a comfortable place while tending to my dad’s needs.  It is beyond beautiful, fully equipped with more than we could ever imagine.  You help in the most dignified way.  Caring for another Jew with so much ahavat hinam. May Hashem give you the strength to continue making the world a better place.” 

 

“You are helping me to save my life.  I am forever grateful.” 

 

“If only we got a roof over our heads – it would have been enough for us! Dayenu!!  If we got a luxurious and comfortable apartment – it would have been enough for us! Dayenu!! If they only filled our refrigerator – it would have been enough for us! Dayenu!!  If only they would call to ask what’s going on, and if we’re okay – it would have been enough for us! Dayenu!!  If only they had invited us to Shabbat – it would have been enough for us! Dayenu!! If only we were invited for a holiday – it would have been enough for us!  Dayenu!!” 

 

“There are no words to thank you. I don’t know a place in the world that cares so much about the well-being of another Yehudi.  When we decided to come, we didn’t know where we would be sleeping or eating.” 

 

“We have a hesed organization, Shaare Hesed, in Panama and we learned how to improve it greatly from you.”   

 

“You made our stay very easy, very pleasurable, and provide a unique service and at no cost.” 

 

“Thank you for anticipating the arrival of the Mashiach with your beautiful acts.”  

 

“Thank you Habayit for unlimited help, always with a smile and the best facilities.  You made us feel at home and part of the community.  Without Habayit it would have been very complicated and excessively expensive.” 

 

“You helped us unconditionally in the most difficult moments.” 

 

“You are a miracle! 

 

“They were so organized and delivered wonderful meals.”   

 

“Habayit staff called to ensure I arrived home safely. Thank you to those who sponsored the rides to the hospital and the woman who washed/styled my wig.  Habayit isn’t a 5-Star hotel. Habayit is hesed, love, protection, caring, compassion, friendship, connection, and strength. It’s home and family.” 

Beyond Fashion: The Initiation of A Modest, Yet Stylish Skirt Gemach

Jenna Ashkenazie 

Many of us are familiar with community gemachim (from the Hebrew abbreviation for “gemilut chassadim” – loving kindness). Although heading to a gemach to borrow tablecloths for a simha does not come with any stigma, it just may feel uncomfortable to go to a gemach for clothing, which is usually due to financial constraints.  

Mrs. Suzy Haber, a concerned community member, came up with a novel gemach idea to meet a community need. She saw a trend of community women striving to become more religious and dress more modestly by wearing skirts, but they did not know where to start. Enter the skirt gemach!  

 

A Welcoming Setting for All 

Only a few months ago, Mrs. Haber created the skirt gemach, which embodies the spirit of a gemach, to provide a needed commodity, “without the stigma.” The skirt gemach is a place where women, girls, and teenagers can find skirts that they like, in their size and style, free for the taking. No payment is required, and skirts need not be returned in the future. 

The gemach is more than just a place for women to get skirts. Mrs. Haber envisions that the gemach will serve as an “emotional and spiritual support to those who want to make the change.”  

There is no judgement in the gemach. Whether you walk in ready to make a full switch to modest clothing, or if you are just trying to dress more modestly one day a week, everyone is welcome. 

Making the transition from wearing less modest clothing to wearing more modest clothing can be difficult for anyone. It means adopting an entirely new lifestyle, and it does not happen overnight. It takes time to find out what kind of skirt fits your body type and your personal taste. “Dressing modestly doesn’t mean you don’t have to look good,” said Mrs. Haber.  

 

Inspiration Turns into Action 

Mrs. Haber’s inspiration came from community women who came to her for advice on how to take the leap towards dressing more modesty, and for guidance on how they could begin their journey. They told her in confidence that they wanted to become more modest, but it was difficult, even overwhelming. And they even didn’t know where to start.  

“I felt like I could help. It felt like it was something I needed to do,” said Mrs. Haber.  Soon after the idea for a skirt gemach came to her, she saw on a group chat that a friend of hers was starting a gemach. Mrs. Haber reached out to her, to get some advice on how to start a gemach herself.  

Mrs. Haber states, “Her insights solidified my belief that I was doing the right thing – that I found my calling.” After listening to her friend, Mrs. Haber knew that creating her skirt gemach was what she had to do. “As soon as I finished speaking to her, I started ordering skirts. I knew that Hashem would help me with what I needed, but I needed to start first.”

 

Donations Are Welcome!  

The skirts are all brand-new, ordered by Mrs. Haber personally. Community stores have graciously pledged to donate skirts, and Mrs. Haber is looking for more community stores or wholesale distributors who would like to donate. She also encourages donations of new skirts from anyone who would like to donate. All skirts are welcome, provided they still have the original tags.  

Monetary donations are also greatly appreciated, and can be sent via Venmo@suzyhaber, or via Zelle, at 917-705-0512 for Jack Haber. 

Dressing modestly doesn’t mean you don’t have to look good.” 

Are We Rebels??

Sephardic practice is to arise early each weekday morning throughout the month of Elul for the recitation of Selihot, beseeching Gd for forgiveness in preparation for Rosh Hashanah, the day when we are judged for the coming year.  At one point during this service, the hazzan exclaims, “L’Hashem Elokenu harahamim vehaselihot – Hashem our Gd has compassion and forgiveness,” to which the congregation responds by pronouncing, “Ki maradnu vo – For we have rebelled against Him!” 

This confession to having “rebelled” is included also in the Ana section, where we describe our shortcomings with many different verbs (following the sequence of the Hebrew alphabet), including “maradnu.” 

Let us take a moment to try to understand the meaning of this confession. 

Are we really being fair to ourselves by saying that we are “rebels”?  We have all learned about rebellions.  King David’s son, Avshalom, rebelled against him, violently chasing David and his men from the palace and seizing the throne.  Twice during the Romans’ rule over Eretz Yisrael, the Jews launched a revolt, attempting (unsuccessfully) to drive the Romans out of the land.  In 1917, the communists in Russia rebelled against the Czar and took power over the country. 

Are we guilty of this kind of “rebellion”?  Have we ever made any sort of attempt to “dethrone” Gd?  Have we rejected His right to the rule the world, and attempted to rule it ourselves? 

What do we mean when we confess, “Ki maradnu vo”? 

 

The Annual Coronation 

This question becomes even more significant when we consider that this notion of “rebellion” is actually central to our yearly observance of Rosh Hashanah. 

The dominant theme of Rosh Hashanah, clearly, is malchut – Gd’s kingship over the world.  The majority of our prayer service on Rosh Hashanah is devoted to this theme, expressing praise to Gd and proclaiming Him as the sole Ruler over the universe.  Essentially, Rosh Hashanah is our annual coronation ceremony, when we formally and jubilantly “crown” the Almighty as King. 

This gives rise to an interesting question. 

Just two years ago, the entire world was abuzz when Great Britain crowned a new king – King Charles III.  Last year – one year after the coronation – this event was not repeated.  Neither is it being repeated this year.  And it won’t occur next year.  Once a king is formally crowned as king, he does not require such a ceremony again.  A king is crowned just once, and he remains king for the rest of his life. 

It is thus perhaps reasonable to ask why we observe Rosh Hashanah, Gd’s coronation, each and every year.  Why is this necessary?  Why don’t we each simply proclaim Gd as king once in our life, perhaps at the time of the bar-mitzvah?  Why does Gd, unlike human kings, require a new coronation every year? 

We can find the answer to our question by looking at the first story in the Tanach about the coronation of a human king. 

The first king of Israel was Shaul, who was chosen by Gd Himself, and who was formally crowned at a national ceremony conducted by the prophet Shmuel, as we read in the Book of Shmuel I (chapter 10).  Surprisingly, however, not too long thereafter, Shmuel summoned the people to assemble in Gilgal to renew the crowning of Shaul as king (“Lechu venelchah haGilgal unehadesh sham hameluchah” – Shmuel I 11:14).  Here we have a clear precedent for a repeated coronation, for conducting a formal crowning of a king a second time.   

Understanding why Shaul required a second coronation might thus shed some light on the nature of our yearly celebration of Rosh Hashanah, the need to crown Gd as king each year. 

The explanation emerges from the verses that appear immediately following the story of Shaul’s initial coronation.  There we read of cynics who mocked and ridiculed Shaul.  They felt he was unworthy of the kingship, and they derisively asked, “Mah yoshienu zeh – How is this person going to save us [from our enemies]?” (Shmuel I 10:27).  They felt that Shaul was too humble and feeble to defeat the powerful nations that threatened Beneh Yisrael.  Shaul’s reign was challenged, as some segments of the population questioned his suitability.  Later, however, Shaul led a successful war against the enemy nation of Amon, thereby putting to rest all doubts about his capabilities.  At that point, Shmuel called for a second coronation, as the first had been undone by the king’s critics. 

This is why we must crown Gd as king each and every year.  Since last Rosh Hashanah, we, like the cynics who ridiculed Shaul, have challenged Gd’s rule.  We “rebelled” against Him by disobeying His commands.  Therefore, we assemble anew each year to fully and unreservedly commit ourselves to His rule, formally crowning Him as our King once again. 

This only sharpens our earlier question.  Is this really true?  Are we actually guilty of “rebellion”?  Have we ever questioned Hashem’s rule?  Did we really pose a challenge to His royal governance over the earth, to the point where He needs to be crowned anew? 

 

Causing “Distress” 

The answer to this question lies in the precise definition of the Hebrew root m.r.d., which is used in reference to rebellion. 

The meaning of this word is found in Masechet Ketubot (63), where the Gemara discusses the status of a “moredet” – a wife who has “rebelled” against her husband.  This term refers not to infidelity, but rather to a different type of violation of the marital bond, which constitutes halachic grounds for divorce, allowing the husband to divorce the wife without paying her ketubah.  Specifically, the Gemara explains, a “moredet” is a woman who says, “Ba’ina leh umetza’arana leh – I want him, and I want to cause him distress.”  In other words, she wishes to remain married to her husband, she is happy with the arrangement, but she insists on the right to do what she wants, even if this causes her husband distress.  She does not “rebel” in the sense of rejecting him.  She continues accepting him as her husband and enjoying the privileges of marriage – but on her terms, acting as she pleases even if this upsets him. 

If, indeed, this is the meaning of “m.r.d.,” then we can easily understand why we confess each morning during Elul, “Ki maradnu vo,” that we have – in a certain sense – “rebelled” against Gd.  “Rebellion” does not require complete rejection.  We don’t need to become heretics to be considered to have “rebelled” against Gd.  Even if we believe in Gd and generally accept His rule, we are guilty of “rebellion” if we fail to commit to His laws unconditionally. 

We, too, like the “moredet,” sometimes want the best of both worlds.  We want the unparalleled joy, satisfaction and fulfillment of religious life, but in a manner that suits us, that does not inconvenience us too much, that doesn’t limit us too much.   We don’t reject Gd or the Torah, but we want to continue doing things that “upset” Him, as it were.  For some, this means having conversations during the prayer service, or during the Torah reading.  For others, it means being dishonest in business.  It might be compromising standards of kashrut or tzeniut (modesty) when traveling.  If we are honest with ourselves, we will have no trouble identifying the ways in which we occasionally “upset” Gd, so-to-speak, the times when we choose to do what we want to do instead of fulfilling our obligations to Gd.  The annual coronation on Rosh Hashanah expresses our commitment to unconditional loyalty, to fulfill Gd’s will even when it is inconvenient, even when we need to sacrifice, and even when we need to exert a great deal of effort or restraint. 

 

A New Beginning 

Nothing that we said here should cause anyone to feel down and depressed heading into Rosh Hashanah.  To the contrary, it should inspire us with joy and enthusiasm. 

According to what we have seen, Rosh Hashanah is comparable to King Shaul’s second coronation, where his formal crowning was renewed (as Shmuel said, “unehadesh”).  Rosh Hashanah is about renewal, an opportunity for us to push the “reset” button, to start from scratch, and make a new commitment.  Throughout the month of Elul, we confess “Maradnu” so that this time around, we’ll get it right, so that we will fully accept Gd’s rule without any conditions or stipulations. 

Rosh Hashanah is observed on the first day of Tishreh – the day when Gd created Adam and Havah, because this is the day when He became King.  In order to be a king, one needs subjects.  And thus it was only with the creation of the first human beings that Gd became King. 

On Rosh Hashanah, we are to resemble Adam and Havah on the day of their creation – embarking on a new beginning, recognizing that we have been created for the sole purpose of serving Gd.  This realization will lead us to a new, fresh, wholehearted commitment to fulfill Gd’s will even when it is inconvenient, even when we do not feel like doing so, even when this gets in the way of things we would like to do. 

May we all experience a true renewal during this season, and be worthy of a year filled with blessings, and a year of peace and prosperity for the entire Jewish Nation, amen. 

Tasting Tradition: Exploring Rosh Hashanah’s Symbolic Foods

Chaya Steinman 

As we labor  through the sobering month of Elul preparing our souls for the High Holidays which will soon be upon us, shaatras are hard at work preparing meals to ensure that Rosh Hashanah will be as beautiful and uplifting physically as it will be spiritually.  

Personally, I enjoy revolving my entire Rosh Hashanah menu around the simanim (literally, “signs”), the traditional foods eaten on Rosh Hashanah as symbols of our hopes for a happy and prosperous year. This technique has expanded my cooking repertoire to include some delicious, infrequently-used produce, and has created a festive tradition that my family looks forward to each year. In honor of these unique and meaningful foods that infuse our Rosh Hashanah meals with hopeful prayers for the coming year, let us explore some interesting, little-known facts about some of the simanim, as well as recipe ideas for incorporating them into a holiday meal. 

 

Dates 

Packed with a gooey, sweet decadence, dates seem more like an indulgent treat than a health food. Yet, these delicious fruits, famed for being one of the shivat haminim (seven special species of Eretz Yisrael), have been given the well-earned nickname, “nature’s candy,” as they are jam-packed with nutritional value. Grown on date palms indigenous to the Middle East, dates are chock full of essential vitamins, minerals and nutrients such as fiber, vitamin B6, iron, vitamin K, potassium, and manganese. Dates also boast a long list of health benefits which include boosting bone health and strength, preventing abdominal cancer, decreasing allergic reactions, reducing the risk of stroke, promoting healthy digestion and excretion, increasing energy levels and strengthening the nervous system. With about 66 calories per one date, they are also a great choice for people looking to gain weight in a healthy way. If you want to enjoy dates throughout your Rosh Hashanah meal, consider adding chopped dates to a fresh lettuce salad to add an extra dimension of taste. There are also a myriad of cakes, cookies, and dessert bar recipes that feature dates as the star ingredient. 

 

Black Eyed Peas  

Black eyed peas were first cultivated in West Africa, and later spread to America in the 17th century. In the Southern United States, black eyed peas are a celebrated staple in traditional soul food cooking. Interestingly, a community of Sephardic Jews who settled in Georgia in the 1730s ate black eyed peas every year at their Rosh Hashanah meal. The surrounding gentiles noticed this custom and jumped on the black eyed pea bandwagon: dating back to the mid-19th century and continuing till today, there is a tradition in the Southern United States to eat black eyed peas for good luck on New Year’s Day. More accurately classified as a bean than a pea, black eyed peas were further popularized when George Washington Carver promoted planting them to add nitrogen to soil and touted their nutritional value. Consider serving this low-calorie, potassium-rich protein as a side dish cooked with sautéed onions, garlic and seasonings, or in a unique salad mixed with other beans, greens, and fresh veggies and dressed with a light vinaigrette.  

 

Leeks 

Leeks are part of the Allium family of vegetables which also include onion and garlic. With a milder taste than onions, leeks are great for adding flavor to stock. They can also be enjoyed raw in salads, boiled to create a softer flavor and fried which yields a crunchy, stronger-tasting leek. It is advisable to eat ½ cup serving of Allium vegetables daily to reap their significant health benefits, such as their high content of antioxidants and nutrients that offer cardiovascular support and reduce inflammation. Jews are not the only group that ascribes significance to leeks; in fact, they are one of the national symbols of Wales. Legend has it that Welch soldiers identified themselves by wearing leeks on their helmets in a battle against the Saxons. When they successfully defeated the enemy, the leek rose to prominence as a national emblem of victory. Try a delicious creamy leek potato soup seasoned with thyme to enhance your meal with this flavorful veggie. 

 

Beets 

The beautiful, bright red color of beets makes them just as visually enjoyable as they are tasty and healthy. While we think of them today as a root vegetable, during the 19th century it was discovered that beets were a concentrated form of sugar, and a special factory in Poland was built to produce beet sugar. Later, when the British restricted access to cane sugar, Napoleon declared that beets were the new primary sugar source, launching their popularity worldwide. In the Middle Ages, beets were used for medicinal purposes, and throughout history beets have been used for red dye. Adding nutrient and fiber-rich beets to your diet can yield many health benefits, such as lowering blood pressure, increasing energy, fighting inflammation, preventing cancer, and detoxifying the body. Beets are a great addition to your Yom Tov meal. Try them marinated with lemon juice and herbs and served as a cold salad, or roasted with other root veggies and a dash of olive oil to create a colorful, delicious accompaniment to the main course.  

 

Gourd 

The term “gourd” can refer to a variety of different crops such as pumpkins, cucumbers, squash, and melons, though squash and pumpkins are the traditional Sephardic choice for simanim. DNA records suggest that gourds were one of the first domesticated plants. Many species of gourds have hard outer shells, known as bottle gourds, several varieties of which have been found at archaeological sites in Africa, Asia, Europe, Peru, and America. The plant originated in Africa and Asia, and until recently, science could not sufficiently explain the evidence of the bottle gourd in America dating back to early history, how a plant species indigenous to one hemisphere somehow made its way across the ocean to another hemisphere. Until recently, the prevailing hypothesis claimed that humans carried the plant with them when migrating from Asia, crossing the Bering Strait into the New World, yet this theory was full of holes, namely, the survival of a tropical plant traveling across the Arctic and the lack of evidence of bottle gourds in Siberia, Alaska, and the Pacific Northwest. A fascinating study was conducted based on newer models of how objects drift in Atlantic currents, solving the mystery with the conclusion that these bottle gourds actually floated to America on their own. Enjoy gourds at your Rosh Hashanah meal with the traditional Sephardic  sweet potato and squash casserole baked with dried cranberries, oil, cinnamon, and brown sugar. 

 

Pomegranate 

A well-known symbol of both Torah and the Land of Israel, pomegranates are native to Persia and thrive in the dry climates of the Middle East, Mediterranean and Southern Asia. While pomegranates have always been an integral part of Jewish culture as one of the shivat haminim and a Rosh Hashanah ritualistic food, other civilizations have utilized pomegranates in ceremonies. Most notably, in traditional Turkish weddings a bride would throw a pomegranate on the ground and the number of seeds which fell out was believed to indicate how many children she would have. In the past few decades, pomegranates have come into vogue as a super food, as new studies revealed the tremendous health benefits of this jeweled fruit. Punicalgin, a compound found only in pomegranates, benefits the heart and blood vessels and contributes to the extreme potency of the antioxidants in the fruit. These powerful little seeds have been shown to fight cancer, lower cholesterol and blood pressure and prevent heart issues. Get creative with nutrient-dense pomegranate seeds and sprinkle them on top of any dish; they can be used to garnish salads, soups and desserts. 

 

Apples  

There are over 7,500 varieties of apples that have been cultivated worldwide, presenting a wide array of color and taste combinations. Two common apple cultivars originated in Israel: the Anna, a yellow-colored apple with a red blush, and the Ein Shemer, a tarter apple which is a cross between a Golden Delicious and a Zabidani. Today, with apples as ubiquitous as they are, many consider them unexciting, but the basic apple has a major surprise up its sleeve. Cut an apple in half horizontally, perpendicular to the stem. The apple’s cross section will reveal five seeds within a five-pointed star, surrounded by a circle of 10 dots, known as a 10-pointed exocarp. Now, here’s where it gets kabbalistic. The stem of the apple can represent the letter vav, whose numerical value is 6. Add these numbers (5+5+10+6) to get the number 26, which is the numerical value of the divine Name of Havayah. Therefore, in the most widely cultivated and consumed fruit in the world, we find the signature of the Creator of the universe! Besides dipping them in honey, try apples baked with cinnamon for a delicious side dish or in a yummy cake for dessert. 

May the coming year be filled with sweetness and goodness for the entire Jewish people! 

Love, Marriage, and Hakafot

Yanki Tauber 

Men don’t usually sit over coffee talking about their marriages. That’s why a particular conversation I once had with two other men really sticks out in my mind. 

The three of us were sitting and discussing the joys of wedded life. “I love my wife,” Benny said. “That’s why I do everything she asks me to do. She says, ‘Benny, please take out the garbage,’ and right away, I take out the garbage.” We all agreed that Benny loves his wife.  

Not to be outdone, I said, “I also do everything my wife asks me to do. In fact, she doesn’t even have to spell out what she wants. It’s enough that she says, ‘Whew! That garbage bag is sure smelling up the kitchen!’ for me to understand that she wants me to take out the garbage. Which I do, of course.” We all agreed that I love my wife even more than Benny loves his.  

But in the end, it turned out that Steven’s marriage was the most loving of all. Steven’s wife doesn’t have to ask him to do things for her. She doesn’t even have to drop hints. “I wake up in the morning,” Steven explained, “and I just know that she wants me to take out the garbage. Or buy her a gift like a piece of jewelry. She doesn’t have to crinkle her nose or mention the ring her cousin Sarah got for her birthday. I just know what she wants me to do for her, and I do it.” 

 

Showing Love for Gd – “Steven Style” 

The month of Tishre is replete with mitzvot, full of opportunities for carrying out Gd’s will. For more than three weeks, our days are filled with praying, repenting, fasting, feasting, dancing, building a sukkah, acquiring a set of a lulav and etrog, or a bundle of hoshaanot, and dozens of other mitzvot, customs, and observances.   

The observances of Tishre fall under three general categories. There are Biblical precepts that are explicitly commanded in the Torah, such as sounding the shofar on Rosh Hashanah, fasting on Yom Kippur, and eating in the sukkah on Sukkot. There are also a number of rabbinical mitzvot – observances instituted by the prophets and the sages by the authority vested in them by the Torah. For example, the five prayer services held on Yom Kippur and the taking of the arba’ah minim (four species) on all but the first day of Sukkot are rabbinical institutions.  

Finally, the month of Tishre has many minhagim, customs that are not formally required by the Torah or by the sages. These include eating an apple dipped in honey on the first night of Rosh Hashanah and conducting the kaparot ritual in the wee hours of the morning on the day before Yom Kippur. The minhagim are not mandated by Biblical or rabbinical law, but by force of custom. These are practices that we Jews have initiated ourselves as ways to enhance our service of our Creator. 

Most amazingly, the climax of the month of Tishre – the point at which our celebration of our bond with Gd reaches the greatest heights of joy – is during the hakafot on Simhat Torah, when we take the Torah scrolls in our arms and dance with them around the reading table in the synagogue – a practice that is neither a Biblical nor a rabbinical precept, but is merely a custom.  

It is specifically through our observance of the minhagim that we express the depth of our love for Gd. The Biblical commandments might be compared to the explicitly expressed desires between two people bound in marriage. The rabbinical mitzvot, which Gd did not directly command but nevertheless constitute expressions of the Divine will, resemble the implied requests between spouses. But the minhagim represent those areas in which we intuitively sense how we might bring Gd pleasure, and in these lie our greatest joy. 

Yanki Tauber is an editor and an accomplished author.