December 24, 2014

The Primordial Light of Hanukkah Banishes Today’s Darkness



Baruch Widen, interfaith "dialoguer," artist, and a perennial student of American history, joins Yishai in the studio to discuss the "Israel Fatigue" phenomenon and how Israel is now perceived in America. Hint: Some people are buying the anti-Israel media bias.

Then on Spiritual Cafe: did you know that the first man, Adam, celebrated Hanukkah? Rabbi Mike Feuer joins Yishai in-studio to discuss humanity's primordial urge to overcome the long dark nights of winter and which the lights of Hanukkah satisfy. Also, how did the Biblical Joseph acquire the faith and fortitude to follow his dreams to the end, and can we learn from him?



Yishai Fleisher on Twitter: @YishaiFleisher
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About the Author: Moshe Herman has been actively involved in Israel activism since founding the first pro-Israel student organization at Boise State University in 2007. He has been a member of several panels and discussion groups with topics ranging from interfaith dialogue in the Middle East to Israel’s importance as a Jewish state. Herman joined The Yishai Fleisher Show at the beginning of 2012 and currently resides in Jerusalem after making Aliyah in July 2013.

The Wisdom Of The Dreidel: Comfort in an Impossible World

The Wisdom Of The Dreidel: Comfort in an Impossible World


Two dreidels from the authorโ€™s extensive collection.
Two dreidels from the author’s extensive collection.
Can a simple top, a delightful toy for children, really speak to me in the aftermath of tragedy? In the aftermath of a Har Nof?

Although some might suggest otherwise, questioning how a mere toy could possibly carry the weight of such an event, I believe the dreidel can in fact afford insight into how to wrestle with such difficult and seemingly unfathomable events. In doing so, it offers a hint to why I am so enamored with my ever-growing dreidel collection; a collection I began almost thirteen years ago when I met my beloved wife.

I remember that moment so clearly. It was the second night of Chanukah. Yes, it was a miracle for me to have met my dear Clary. A Chanukah miracle. But even that remembrance begets a Chanukah question. In my heart, the dreidel came to symbolize that wonderful meeting and yet, wouldn’t a single grandiose dreidel have been enough to commemorate that life-transforming moment?

Why did I feel moved – some might suggest compelled – to continue to amass dreidel after dreidel, growing my collection to nearly a thousand dreidels from the United States, Israel, Spain, Hungary, India, Russia, Scotland, Brazil… indeed from all over the world. So many wondrous tops! So many that anyone who comes into the room where I keep my many volumes of books will find themselves transported by the sight of them.

No single dreidel for me. Rather, hundreds of them – made from a broad array of materials, in all sizes and colors.

It is a rare visitor to our home who doesn’t view my collection and then – smile fading from his or her face – ask, “Rabbi Safran, of all the things in the world to collect, why dreidels?”

Lest you think my collection is simply whimsy, an opportunity to recall the delightful evenings of childhood when the joy of Chanukah filled my household, let me share with you my response.

“What,” I ask, “does the dreidel teach us? What is its message?”

So much of Chanukah is presented in a way to delight young children. The dreidel and gelt. The sufganiyot. The games and songs commemorating the miracle of a small, dedicated army of fighters overcoming fierce oppression and rededicating our sanctuary.

And let us not forget the miracle of the oil!

But the story and challenge of Chanukah – and its ultimate miracle – is far beyond a child’s simple story. Likewise, all the elements of that story are more powerful and commanding than how they are often portrayed in the telling. Indeed, the “toy” dreidel represents not simplicity but the complexity and hidden nature of history and miracles.

Just as the dreidel spins and lands with only one side up, history and experience also show us only some of reality. The four sides of the dreidel teach that we are never truly seeing the whole story and that there is always another side that remains hidden to us.

When we begin to grasp the deep truth of the dreidel, we come to understand that with so much beyond our understanding, we have to have faith in hidden miracles and in God. We cannot comprehend the meaning of Har Nof just as we cannot understand the countless other events that mark our long history.

So we return to the dreidel. Four panels. A nun, a pei or shin, a gimmel, and a hei. Four letters, representing the message of Chanukah – “A great miracle happened here/there.” As it spins and falls, showing one letter, it necessarily hides another. What is plain to us is only what we see. We too often fail to find comfort or meaning in what is hidden to us.

When the dreidel falls on the hei we go on playing the game, never considering that on the other side of the dreidle is the nun – neis for “miracle.” We see the “there was” but we are blind to the miracle. A gimmel – “great” – hides the pei/shin, the “here” or “there.”

We spin on and on and on, missing so many of God’s messages to us. Why? Because we see only that which is plain to us, failing to look deeper in order to find that which is less obvious or hidden. However, our blindness does not mean that what is on the other side of the dreidel is not an equally important part of the reality we perceive.

Bayamim hahem – in days of yore. What is vital is not what was but whether what was has everlasting value to us. Many of the holidays listed in Megillat Ta’anit are not celebrated because they fail this simple test. They have meaning only in their own time, in the past.

Chanukah – with its silly little dreidel – continues to be celebrated because its message and its power continue to speak to us today. Ba’zeman hazeh.

Bridging the near-insurmountable distance between hayamim hahem to ba’zeman hazeh is the mystical gift of our survival – physical, spiritual and religious. The bridge that carries us from the hei of the dreidle to the neis is the same gift that allowed the congregation of Har Nof to celebrate a bris the very day after the unspeakable events there.

A great miracle is happening here.

In Days of Deliverance, Rav Soloveitchik notes that Chanukah has a universal appeal; it is “…a holiday of political victories, a holiday of the smashing of political might. Matityahu and his sons had the strength and the courage to confront the Syrian-Greek legions, to liberate the city of Jerusalem and its Temple, and to re-establish an independent Jewish kingdom. This history of dramatic bravery appeals to all, Jew and non-Jew, especially when the revolutionaries compose a small group, unorganized and poorly armed, yet unafraid of declaring war on a mighty enemy.”

However, having said that, he asks the deeper question: “Is Chanukah merely a holiday telling us a heroic story of battles won and political victories gained, like the American Fourth of July, or the French Fourteenth of July? A political event, even one of the greatest importance, can be celebrated only as long as the people view it as a turning point in history, the beginning of a new epoch in independence…. However, a political victory loses its meaning when the people later lose their independence and the victory ends in a downfall.

“If Chanukah had been simply a holiday of political freedom, its whole meaning would have evaporated with the destruction of the Temple and the exile of the Jewish people. Chanukah’s fate would have been exactly like that of all the other holidays of the Second Temple era which were enumerated in Megillat Ta’anit…”

As is clearly pointed out in the Talmud (Rosh Hashanah 19b), “One was forbidden [to fast] on those days named in Megillat Ta’anit when the Temple was in existence, because they were days of gladness at that time. Once the Temple was no longer in existence, one was permitted [to fast] because they are days of mourning to them.”

That being the case, asks the Rav, “Where is the logic in celebrating Chanukah during thousands of years of exile, martyrdom, ghettos, pogroms, and suffering? How small and worthless do the Maccabees’ victories seem when compared to the cruel political downfalls that we have suffered?”

Matityahu and his sons did not start a revolt due to political pressure. They, along with the rest of the people, accepted their political suffering. It was due to the Greeks’ hatred for our spiritual essence, our difference – our Torah. It was the same hatred Haman felt when he complained, “Their laws are different from those of every people.” It is the same hatred we felt during the Holocaust and, indeed, during the most recent expression of that hatred, Har Nof.

It was easy to understand the statement by the director of the Zaka rescue and recovery organization likening the scene he witnessed in Har Nof to pictures from the Holocaust.

The comparison rings true, not just in the images but on a deeper level. How did we celebrate a bris the day after the tragedy of Har Nof? How did we rebuild the Jewish nation after the Holocaust?

How can we comprehend such a rebirth? Just as the toppled dreidel is picked up to spin again, so too do we go on. The day after the tragedy at Har Nof there was davening, there was learning, there was celebration. Our DNA is defined by renewal. No one can stop us. We are God’s nation. He is Eternal. So then are we.

When we are massacred in shul we return the next day to pray and to celebrate a baby boy’s bris. When the gates of Auschwitz slammed shut, the gates of Haifa opened.

Chanukah is not about Matityahu’s military victory. That did not last. What did last to this very day is the purification and renewal of Jewish life. Difficult to grasp? Seems senseless? Walk the length and breadth of Israel and see for yourself.

In another essay, Rav Soloveitchik expresses similar thoughts:

“One can see that which is revealed, but not that which is concealed. The Kabbalists speak about the antithesis between the hidden world and the revealed world. These terms express the idea that most things that humans can sense are only the last phase in a long evolutionary process that unfolded quietly, far from the perception of the human eye, which can discern only things that are ripe and complete.”

The Rav points out that the Hasmoneans fought not against an imperial power but for the purity of the Jewish soul, in their own time and forever. They fought and won to show that the people can be reborn and renewed. That is the miracle.

When the dreidel shows a gimmel it is good to remember that on the other, unseen, side is the nun.There, sometimes hidden, untold miracles abound. We are all dreidels. We keep spinning. That’s why I continue to acquire more dreidels – the miracles of our eternal existence never cease to create renewed amazement.

May we always seek the hidden and find the miraculous of the Eternal even when we are confronted by the pain of the temporal.

About the Author: Rabbi Dr. Eliyahu Safran is an educator, author and lecturer. He can be reached at e1948s@aol.com.

The Menorah Mission


Gross-121914
It wasn’t how Avi had originally planned to spend his Sunday morning, but somehow he would find that out-of-the-way pharmacy his mother needed. Halfway down Pinecrest Avenue, Avi spotted a familiar item in the window of a dusty second-hand shop.

What’s that doing here? he wondered as he pressed his nose to the glass. There, amidst the menagerie of porcelain figurines, army medals and hammered brass platters, was a very small, very ornate silver menorah. Considering that it was only a few weeks before Chanukah, the timing was right, yet the setting seemed off. Avi walked in to take a better look.

“Do you sell Judaica?” he asked the salesman whose cat-eye glasses seemed to be a sample of their vintage merchandise.

“Now we do,” he replied, and then sighed deeply. “Poor fella.”

“Mind if I hold it a minute?” Avi asked. “I’m just window shopping, though,” he hurried to add.

“That’s okay. Just be careful with it,” the salesman said as he wagged his finger. “It’s a special one. Some sort of family heirloom. The fella who sold it needed the money to pay his electric bill. But he wants to buy it back, so I hope I won’t sell it. Not that I’m stopping anyone, but –” The salesman began to sniffle and Avi couldn’t help but suspect that he did not have a cold.

“Last week this older fella brings in a dusty green velvet bag and says he wants to sell us his grandfather’s Hanukkah menorah. I’m sure his grandfather isn’t around to use it anymore but it sure looked like this fella still does. Just the way he took it out so carefully, like he was holding a new baby. I felt bad telling him that someone might buy it before he gets back, but that’s the truth. And you know, he’s been walking by every day since then, just to see if it’s still here. What do you think of that? Some story, huh?”

“Yeah,” Avi sighed, as he turned the menorah round and watched it reflect the light. A captive menorah! he thought. This belongs back at home with its owner. What kind of a Chanukah will he have without it? After a few moments Hashem sent Avi an ambitious idea…

“Well, you were right,” Avi informed the salesman. “Someone is going to buy it before that fellow comes back.”

“Oh, you want it?” The man mumbled softly. “That’s how it goes sometimes.”

“No,” Avi stopped him. “I want to buy it for him.”

“For whom?’ The salesman wrinkled his nose. “For the guy who sold it to us? You don’t even know him.”

“Let’s just say we’re members of the same tribe,” Avi smiled halfway. “Where I come from people do that kind of thing for each other.”

“Wow. I should join too!’ he laughed. “Well I guess I should have known you were related. He had a, whad’ya call it? A beanie? A skullcap? You know, a thing on his head just like you. Hey, wait a minute. You don’t even know the price. Do you realize this thing costs $500?”

“Five hundred dollars?” Avi stammered. “Oh.”

“Look, I’ll tell you what. Since you’re such a nice young man I’ll sell it to you for $375 and even let you make payments. How long is it until your holiday?”

“Three weeks.”

“Okay. So I’ll hold it for you and you’ll pay it off at a rate of $125 per week. Just remember that you spoke with Randy, cause no one else here will know about this special deal. And if, by any chance that fellow comes in to buy it back, I’ll figure out what’s left to pay and only charge him that amount.”

“That’s very nice of you Randy, but I can’t decide this on my own. Give me your number and after I get home and sort things out I’ll call you.”

“No problem,” the man said, as Avi took the store’s business card and continued on his way.

Big problem! thought Avi as his brain crunched the numbers. How in the world am I going to come up with $375 in only three weeks?
***

After being told to turn left by one person and right by another, Avi somehow located the pharmacy, bought the cream and took the bus home. As soon as he came inside, half blown in the house by a strong gust of wind, Avi hurried to give his mother the cream and tell her the story. Not the suspicious type but not the gullible type either, Mrs. Neuman picked up the phone to play detective. Twenty minutes and five phone calls later, she asked Avi to come back to the kitchen.

“It’s on the level,” she told Avi with a nod. “He is a widower. He and his wife were never blessed with children, so he lives alone and he is also quite poor. I even spoke with the gentleman’s rabbi about the situation. ”

“Great, so his shul is going to buy the menorah back for him?” Avi asked quickly.

“No,” she shook her head. “The rabbi told me they are already giving him as much assistance each month as they can afford. They can’t take on any more.”

“Which means –” Avi whispered.

“Right. Unless Social Security decides to surprise him with a Chanukah bonus, the menorah will stay there until someone buys it.” Mrs. Neuman sighed deeply.

“And if I raise the money for it? Or maybe me and Shlomo together? The salesman already told me he’d take three payments of $125 each.”

“Sounds like a tall order, but if you would, I think a certain member of Kehillas Achim Yachad will have a much brighter Chanukah.”

“Thanks Ma!” Avi shouted, as he ran to the phone.

There isn’t much time, she thought as she turned to fill a pot with water. I sure hope they’re not getting in over their heads.
***

“I like earning money, you know that,” Shlomo told Avi as they sat on Avi's bed talking business.

“But I need so many things. My MP3 player just broke, my mom only agreed to pay for half the cost of those steel-toe Everest hiking boots I need on rainy days and, besides, some of us like to eat nosh.”

“Oh come on Shlomo, have a heart,” Avi pleaded. “In ten or twenty years what do think you’ll remember about this Chanukah? The MP3 player?”

“That you talked me out of all my earnings!” Shlomo grinned, as he gave Avi a light slap on the back.

“So how about working half for the menorah and half for yourself?” Avi suggested, as he wrung his nervous hands together.

“That’s more like it,” Shlomo nodded. “Just remember you owe me one.”

Avi nodded. More like a million and one...

Through his work as a kashrus mashgiach Avi’s father had connections with many caterers, and the boys persuaded him to make good use of these connections to find them a temporary part-time job.

“You’re hired,” Mr. Neuman soon informed them. “Three employees of Shmaltzy Shmorg Caterers just called in sick. They need help in the kitchen fast. Chanukah is a busy season for them.”

Mr. Neuman handed Avi a note with the details. Both boys thanked him, and soon raced out the door.

“Wait for me!” Avi hollered as Shlomo ran ahead of him.

“They’re paying by the hour, remember?” Shlomo called over his shoulder. “Come on, time is money!”

More like money for a mitzvah, Avi concluded, and then picked up speed.
***

Meanwhile, back at the antique store…

“It’s perfect!” The businessman in the grey pin-striped suit exclaimed as he cradled the menorah in his arms. “Just what I’ve been looking for to place atop the mantle of my fireplace, an antique oil candelabra.”

“Oh no!” shouted Randy loudly. “I mean, oh, no, that doesn’t look like your style at all. You dress sharp and this is so old fashioned.”

“Everything in an antique store is old fashioned. That’s exactly why I came to shop here and not at Pier 1 Imports.”

“Still,” Randy countered, as his forehead beaded up with perspiration. “We have brass oil lamps that are much classier.”

“I prefer silver. Honestly, if I didn’t know any better I’d say you were trying to talk a customer out of a purchase – but that doesn’t make good business sense at all.”

“Uhm. Well,” Randy stalled as he quickly took the menorah back and studied it from all angles. “Hey, look, it already has someone else’s name engraved on it.”

“Let me see. I didn’t notice that.”

Randy flipped the menorah over and showed him the initials ZMB.

“Oh, then I guess it wouldn’t work after all. I wanted to have it monogrammed for my wife for her birthday. Where are those brass oil lamps you mentioned?”
***

“Can’t you just order pre-peeled potatoes?” Shlomo audaciously asked Shmaltzy Shmorg’s manager, after he showed the boys the tower of potato sacks they were meant to peel that afternoon and evening.

“Well, we could,” Izak Ubermeister replied, as he raised his chin just a tad higher. “But Shmaltzy Shmorg stands for the ultimate in freshness – or at least that’s what the advertising guy told us its stands for. So every one of the latkes we supply to the community’s Chanukah parties has to be worthy of our good name.”

“Gotcha,” Avi nodded, as he elbowed Shlomo. “We’ll get started now.”

They washed their hands, Mr. Ubermeister outfitted them with aprons that might once have been white, and they began to peel and peel and peel...

“Just remember,” Avi eventually squeaked, as he put down his peeler to stretch his arms and attempt to crack his now-uncrackable knuckles for the fourth time that half hour. “Every single spud gets us that much closer to making that Zeidy’s Chanukah.”

“You should write fundraising letters,” Shlomo tossed back as he forged ahead.

“Well, it’s true,” Avi blushed.

“Yeah, it is,” Shlomo mumbled, as a rare watery film began to coat his eyes. “Must be the onions.”

“Right,” said Avi. Except we haven’t cut any yet.

Just then the manager came over and handed his cellphone to Avi. “It’s for you, but make it quick.”

“Avi? It’s Randy from the antique store. It took forever to track you down. Listen, I just had such a close call. Some rich fella wanted the menorah and I had to convince him that it wasn’t what he really wanted. Next time I might not be so successful. When are coming with the first payment?”

“Please Randy. I’m getting paid late Thursday night. So give me until Friday. Please.”

“’I’ll try. But no promises.”
***

That erev Shabbos Avi raced over with an envelope filled with the slightly faded, wrinkled dollars Mr. Ubermeister had given him. Invited back to Shmaltzy Shmorg for eight more evenings and one more Sunday over the next three weeks, Avi and Shlomo were soon ready to claim the shared title of Reigning Potato Peeling Champion. But they weren’t in it for the glory, they were on a mission to rescue an elderly yid’s menorah. Huffing and puffing, Shlomo brought in the second payment and Randy scribbled the additional sum onto the receipt.

It was just two days before the first night of Chanukah when Avi brought in the final amount.

“You made it,” Randy greeted him, as he shook Avi’s hand.

“You had any doubts?”

“Yeah, but never mind. Happy Holidays!” he said in a singsong tone, as he tucked the menorah back into its faded green velvet case and put it in a shopping bag.

“Yeah,” Avi grinned as turned to go. “Very, very happy.”

Avi and Shlomo aren't the only ones busy having adventures. Check out what their sisters are up to – look for “Lemonade Girls Forever!”– the fun new book by Sara Miriam Gross, now available at Jewish bookstores, on Amazon, and at www.menuchapublishers.com.

About the Author: Sara Miriam works for Nefesh B'Nefesh

The Jewish Hipster Party

The Jewish Hipster Party

Naftali Bennett - Hipster
Photo Credit: Naftali Bennett
Naftali Bennett doesn't like how the Left are always calling on Israel to apologize, so Bennett visited Tel Aviv, dressed up as an aging Tel Aviv hipster, and began apologizing - acting out exactly how it looks when and if Israel apologizes.

I'm sorry, but I don't know how I feel towards this video. I get the point, but should Bennett have been the actor?

It's not that he did a bad job, and I apologize for writing this, but I think it was a mistake for the man who wants to be our next Defense Minister (before becoming Prime Minister) to have acted like this in a video.

I apologize in advance for showing it to you and using up 2 minutes and 45 seconds of your life.

On the other hand, Bennett says its time we stop apologizing...

 http://www.jewishpress.com/news/breaking-news/the-jewish-hipster-party/2014/12/18/0/?print

The upcoming elections are necessary; the up to NIS 1.2 billion that taxpayers will have to pay to finance the vote scheduled for March 17 is money well spent.

 Netanyahu and Lapid


Column One: Lapid's political crack-up
By CAROLINE B. GLICK , The Jerusalem Post
December 5, 2014
The upcoming elections are necessary; the up to NIS 1.2 billion that
taxpayers will have to pay to finance the vote scheduled for March 17
is money well spent.


Three days after Prime Minister Binyamin Netanyahu and leader of the
Yesh Atid party and now former finance minister Yair Lapid failed to
resolve their differences and so thrust Israel into an electoral
season less than two years after the last election, the Left's
narrative is already clear. Netanyahu has forced unnecessary, costly
elections on the country.

He did so because his reactionary nature, overweening ego and thin
skin made it impossible for him to handle a true reformer like Lapid,
who was trying to push the country forward.

The actual situation is quite different. These elections are
necessary. The up to NIS 1.2 billion that taxpayers will have to pay
to finance the vote scheduled for March 17 is money well spent. And if
the current polls are even close to what the election results will be
three months from now, then the public understands that they are
necessary and intends to elect a government that will serve it better
than the one that just dissolved.

To be sure, Netanyahu is the one who decided to call elections. But
the person responsible for making it impossible for the existing
government to function is Lapid. Over the past few months Lapid has
had the political equivalent of a nervous breakdown.

In 2013, Lapid ran as a centrist. The television celebrity's new
party, Yesh Atid, presented itself as the voice of the hard-working
middle class whose members love this country and are tired of electing
governments that trample their economic interests and take them for
granted in favor of special interests, especially the haredim.

In other words, Lapid ran as his father's son.

The late Yosef "Tommy" Lapid's Shinui party also claimed to be the
voice of the middle class and the ideological Center, fighting the
special interests, especially the haredim.

But as economic commentator Rotem Sella explained Thursday on the NRG
website, aside from boycotting the haredim, Lapid Jr. did not follow
in his father's footsteps after taking office.

Whereas Shinui was a liberal free market party that supported
then-finance minister Netanyahu's reforms that transformed Israel's
sclerotic, socialist economy into a rapidly growing free market, Lapid
and his ministers from Yesh Atid exchanged their capitalist platform
for socialist policies immediately upon taking office. In so doing
they put Israel on a path to recession and social upheaval.

As Sella noted, among other things, shortly after taking office Lapid
capitulated to the thuggish Histadrut labor federation and agreed not
to touch the inflated salaries of state employees - paid for by the
middle class taxpayers who voted for him.

His health minister, Yael German, took steps to wipe out private
medical services through draconian taxation and paralyzing regulation
of private medical services. Her actions didn't rescue the bankrupt
public health system. They merely served to deny citizens the right to
pay for better healthcare and to deny doctors the opportunity to make
a living even remotely commensurate with the value of their skills.

In recent months, Lapid's signature policies were his decision to
expand the deficit in order to increase welfare spending and his draft
bill to cancel VAT for select first-time home purchasers.

The former policy has already damaged Israel's international credit
rating. The latter policy has been criticized across the board by
economists as a populist move that will raise housing prices and waste
NIS 3b. in taxpayer money - that is, well more than the cost of the
elections.

Lapid's refusal to reconsider his policies despite their self-evident
foolishness was a key cause of the government's fall. And his
insistence that only mean-spirited reactionaries oppose his plans is
evidence that he lacks the capacity to understand how people perceive
his behavior.

That brings us to his ideological transformation in office from a
self-proclaimed centrist security hawk to a member in good standing of
the radical Left.

The votes for at least half of the 19 mandates Lapid won in the last
election were given to him by the center-right. Yesh Atid contended
for these votes against the rightist Bayit Yehudi party led by Economy
Minister Naftali Bennett.

Netanyahu threw many of the ballots Lapid's way when he opened a
vicious attack against Bennett in the final weeks of the campaign.

Out of respect for his voters, Lapid gave his first policy address at
Ariel University in Samaria. During the coalition talks he and Bennett
formed an alliance to force Netanyahu to take both of their parties
into the government.

Without Bennett it is entirely possible that Lapid would have spent
the last two years as head of the opposition.

Yet, within a few months of taking office, Lapid began a gradual slide
to the Left. In recent months the slide became a steep and rapid
descent as his broadsides against Netanyahu and the Right became ever
more frequent and extreme.

Lapid's most radical position has been his unhinged opposition in
recent weeks to the draft basic law defining Israel as the Jewish
nation-state.

For those with short memories, the draft law began as an initiative of
the Livni-led Kadima party, co-sponsored by nearly 80% of its Knesset
faction. Yet, much to the consternation of his Zionist voters, Lapid
caused untold damage to Israel by proclaiming that the anodyne draft
legislation, most of the provisions of which are already anchored in
standing law, and which he supported until just recently, is
"anti-democratic."

If that wasn't enough, during his press conference on Wednesday night,
Lapid unleashed a wild attack on Netanyahu. Lapid proclaimed that
during Operation Protective Edge last summer, Netanyahu's cabinet
"lost its faith in his ability to manage" the war. This allegation
says more about Lapid than it does about Netanyahu.

After all, if he believed that Netanyahu was incompetent to lead the
nation in war, how did he dare to stay silent? Why did he repeatedly
vote in favor of Netanyahu's decisions? Lapid accused Netanyahu of
destroying Israel's relations with the US. He claimed that he receives
frequent calls from US senators demanding explanations for Netanyahu's
"patronizing, and contemptuous" behavior toward the US.

The problem with Lapid's allegations is that the public doesn't
believe them. During and in the immediate aftermath of the war,
Netanyahu's popularity was sky high.

As for relations with the US, this week Bar- Ilan University's BESA
Center released the results of its biennial survey of Israeli opinion
of relations with the US. According to the survey, Israelis blame US
President Barack Obama, not Netanyahu, for the crisis in relations
with the White House.

Whereas 73 percent of Israelis believe the US is a loyal ally of
Israel, only 37% believe that Obama's position toward the country is
positive. Sixty-one percent believe he is either negatively inclined
toward Israel or neutral.

According to Haaretz, the White House recognizes that the Israeli
public blames it for the crisis in relations. On Thursday, the paper
reported that the administration was planning to escalate its
anti-Israel policies, but now will put them on hold. Administration
officials reportedly fear that US pressure on Israel during the
elections campaign will increase public support for Netanyahu.

During his press conference, Lapid insisted that Netanyahu will not
serve again as premier.

But according to polls, Netanyahu has no rivals for the job. It is not
merely that nearly three times as many people think that Netanyahu is
the best person to serve as prime minister when compared to his
closest contender, Labor Party leader Isaac Herzog. It's also that the
polls show right-wing parties picking up seats, while Lapid's party is
likely to lose more than half it seats in the Knesset.

Far from Lapid's insistent claim that Netanyahu is "cut off" from the
public, it is Lapid who sees nothing but his own reflection.

According to a report Wednesday published by the NRG website, members
of Yesh Atid's Knesset faction are furious with Lapid. They believe
that his move to the Left is destroying the party.

And they are correct.

The 10 mandates from free market supporters on the center-right that
Lapid won two years ago will go to actual center-right and rightist
parties. Likud, the centrist party just formed by former Likud
minister Moshe Kahlon, Bayit Yehudi and Yisrael Beytenu will all pick
up votes from disaffected Yesh Atid voters.

All that remains of Yesh Atid's great promise are nine Knesset seats
which Lapid took two years ago from Labor, Kadima and Meretz.

Today the leftist parties are polling 33 Knesset seat total, and it is
hard to see how that number can rise.

This brings us to the reason these elections are so necessary. Lapid's
con job on the voters two years ago meant that the public didn't
receive the center-right government it wanted. Lapid taught the public
that there are no center-left parties, only leftist parties that
pretend to be centrist for electoral purposes.

These elections are necessary because the public hasn't changed in two
years. It still wants a center-right government that supports free
market economics. And now, according to the polls, the public
understands what it needs to do to get the government it wants. It
needs to boot out the Left.

And so we arrive at the polling data. Whereas the undisguised Left is
where it has been for the past 10 years, at roughly 20% of the
electorate, the center-right is polling 50%.

With the haredi parties, Netanyahu can form a coalition government
with no leftist parties that rests on the support of nearly two-thirds
of the seats in the Knesset.

Until now such a coalition was deemed politically unattractive by the
political consultant class, because the public believed that only the
Left could call itself the Center. Now, thanks to Lapid, the public
sees the truth. The Left in power means lies, bad policies, and
political chaos. The Left out of power means truth, good policies and
political stability.

Back in the halcyon days of 2013, when Yesh Atid was the toast of the
town, Lapid told us that the "old politics" are dead, and that "new
politics," had won the day. These "new politics" would propel the
country to new heights of good government and economic growth.

Lapid of course was lying. But his slogan might work for the Likud in
the coming election cycle.

By finally exposing the Left as incapable of ever moving toward the
Center, Lapid has taught us what we need to do to get the government
we want. And the polls indicate that the public has learned the
lesson. The price tag for a truly center-right government with liberal
economic policies is up to NIS 1.2b. That's a liquidation sale price.

Caroline B. Glick is the author of The Israeli Solution: A One-State
Plan for Peace in the Middle E

The “Hole” Truth About Sufganiyot

here is an Israeli folk tale about how the sufganiya, the ubiquitous Chanukah doughnut, got its name. After Adam and Eve were expelled from the Garden of Eden, they were despondent. God Himself cheered them up by feeding them sufganiyot.
 
This rather whimsical exegesis is based on a parsing of sufganiya as sof-gan-yud-hey (the end of the Garden of the Lord, aka the Garden of Eden), the last two letters spelling out the Divine name. While no known commentator supports this interpretation, the story indicates the high esteem in which the hole-less Chanukah doughnut is held.

In the US, latkes still reign supreme, but in the Jewish State sufganiyot are the quintessential Chanukah food. Though there are no accurate statistics, a recent survey conducted by Teleseker revealed that 80 percent of Israelis consume at least one doughnut during the eight-day holiday (Orna Yefet, “Hanukkah: Doughnuts Go Healthy,” Ynetnews.com, Dec. 4, 2006, http://www.ynetnews.com/articles/0,7340,L-3335737,00.html). That’s more than the number who fast on Yom Kippur (“Yom Kippur: 64 % Fast,” Ynetnews.com, Sept. 25, 2012, http://www.ynetnews.com/articles/0,7340,L-4285512,00.html).

How did this situation come to be? In some ways, the sufganiya is emblematic of modern Israel. It’s an amalgam of West European and Middle Eastern influences leavened by mesorah, the classical Jewish tradition.

Of course the rationale behind eating sufganiyot on Chanukah is the same as for latkes: oily foods recall the miracle of the oil, the lone, ritually pure flask the Maccabees discovered when they entered the defiled Temple. That oil, which should have burned out after one day, kept the menorah lit for eight, enough time for a new supply to be pressed.
Like much of modern Hebrew, the word sufganiya is a Zionist neologism, but the word’s roots go far back. Sfog, the root word of sufganiya, means “sponge” in ancient as well as in contemporary Hebrew. Though in the doughnut’s context, the sponging up refers not to cleaning but to the process by which the oil is soaked into the dough.

Though latter-day foodies scorn the technique, deep frying was a common practice in premodern times when most home cooks made do without ovens.

In Glaze of Sufagniyot
The earliest reference to fried pastry eaten on Chanukah is found in the writings of Rabbi Maimon ben Yosef, the father of the Rambam who lived during the twelfth century. Apparently even in his day there were those who scorned the traditional Chanukah treat. “One must not make light of the custom of eating sofganim [fried fritters] on Chanukah. It is a custom of the Kadmonim [the ancient ones],” he wrote.
Photo: Yehoshua Halevi
The fritters he referred to were most likely a sweet, syrup-coated pancake known in Arabic as svingous, in Ladino as bimuelos and in Persia, Iraq and other Middle Eastern countries as zalabia. In a way, this dish can be seen as a precursor to the contemporary sufganiya.
But the plump, jelly-filled doughnut that we know today is a Western innovation. Food historian Gil Marks dates the first modern sufganiya to 1485, when a recipe for gefullte krapfen appeared in Kuckenmeisterei (Mastery in the kitchen), possibly the first published cookbook, printed on Johannes Gutenberg’s original printing press.

That doughnut was made from two rounds of lard-fried dough glued together with jam and was a popular Xmas treat. Jews substituted goose fat and served their version on Chanukah. Eventually the doughnut traveled eastward to Poland where it was renamed ponchiks or ponchkes. Though we commonly associate latkes with Polish Jewry, Marks says that in some Polish towns ponchiks were the preferred Chanukah treat.

Nobody knows who brought the sufganiya to Israel. In his book Eat and Be Satisfied: A Social History of Jewish Food, historian John Cooper surmises that the doughnut recipe came with the wave of German Jews who arrived in Israel after fleeing Hitler’s Germany.

“The Germans built the konditori culture here,” says Buki Ne’eman, the CEO of the venerable Ne’eman Bakery chain. “Before them, there was nothing.” Ne’eman says that his grandfather, Rabbi Yaacov Ne’eman, who himself was of Persian roots, learned how to make sufganiyot when he worked at a German-Jewish-owned bakery in Jerusalem’s Meah She’arim.

Marks suggests that the sufganiya may predate the Fifth Aliyah (1929-1939). During the late 1920s, the Histadrut Labor Federation purposely championed the doughnut in place of the latke in order to create jobs for its members. While anyone with a grater and frying pan could easily make latkes at home, sufganiyot required manpower to prepare, transport and sell the doughnuts.
In earlier years, sufganiya baking was very labor intensive. Ne’eman says that the early sufganiyot were kneaded, rolled and cut by hand and then fried in small batches on a kerosene heater known as a primus.

The More Doughnuts, the Batter
Today’s sufganiyot are assembly-line products, and there’s even a machine to squirt the fillings inside. Sufganiyot have become big business. It is rumored that last Chanukah, Angel’s, Israel’s largest bakery chain, produced 25,000 sufganiyot a day during the holiday, though a company spokesperson declined to confirm this number. With prices ranging from a dollar for the simplest jam-filled doughnuts up to almost four dollars for gourmet sufganiyot, the profits add up.
Sufganiya season has also gotten longer. Whereas a decade ago you couldn’t find a sufganiya until a week before Chanukah, they are now available as soon as the Sukkah boards are put away. And while sufganiyot used to come in one flavor only—strawberry jam—bakeries now offer a dozen or more choices including cappuccino, Bavarian cream, cheesecake flavored, Bamba flavored and even a “chaser” line of alcohol-infused doughnuts with vodka shots inside the filling. As Israelis have become more health conscious, sufganiyot have gotten smaller. A decade ago the average sufganiya weighed in at 3.5 ounces. Today, however, many bakeries offer “minis” at half that size, some offering tiny bite-sized doughnuts as well.

Nevertheless, most consumers still favor the standard-sized doughnuts in the classic flavors— strawberry and caramel (ribat chalav)—which were introduced by Argentinian Jewish immigrants during the 1980s
.
These days you no longer need to book a plane ticket to Israel to sample a fresh sufganiya. Many kosher bakeries in heavily Jewish areas throughout the States make sufganiyot, and the Internet is filled with do-it-yourself sufganiya recipes.

Whichever doughnut you choose, remember that the sufganiya is a lot like life itself: it’s cyclical, sometimes up and sometimes down; its real sweetness is hidden deep inside, and it needs to be savored in the moment. Enjoy your sufganiya while it’s fresh. Happy Chanukah and b’tayavon.
Carol Ungar is a full-time mother and freelance writer living in Israel. Her work has appeared in the New York Jewish Week, Tablet, the Jerusalem Post and other publications and Web sites. Visit her Web site at kosherhomecooking.com.

Sufganiyot
Makes 12 to 18 sufganiyot

1/2 cup warm water
5 teaspoons dry yeast
1/3 cup plus a pinch granulated sugar
1 cup warm milk or water
1 teaspoon vanilla extract
2 large eggs
1/3 cup vegetable oil or melted vegetable shortening
1 1/2 teaspoons salt
4 1/4 to 5 cups all-purpose flour
Vegetable oil for frying
2 cups jam or jelly of your choice, at room temperature
Granulated or confectioners’ sugar for dusting, if desired


Directions
1. Stir together the warm water, yeast, and the pinch of sugar in a large bowl. Allow the mixture to stand for a couple of minutes to allow the yeast to swell. Stir in the remaining sugar, the milk [or water], vanilla, eggs, oil or shortening, salt and as much of the flour as needed to create a soft dough. Knead the dough by hand or use the dough hook on a standing mixer, adding more flour as needed to form a firm dough that is smooth and elastic.
2. Place the dough in a greased bowl and cover the bowl tightly with plastic wrap. Let the dough rise for about 1 hour. (If not using right away, you can refrigerate the dough at this point.)
3. Gently deflate the dough. (If the dough is coming out of the fridge, allow it to warm up at room temperature for about 40 minutes before punching and proceeding.)
4. Pinch off golf ball-size pieces of dough and form them into small balls. Cover the sufganiyot with a clean tea towel and let them sit at room temperature for 20 to 30 minutes.
5. When you’re ready to fry, heat about 4 inches of oil in a deep fryer or a heavy Dutch oven to about 385°F (196°C). Line a baking sheet with a couple layers of paper towels.
6. Gently press the sufganiyot to flatten them ever so slightly. To test the temperature of the oil, it’s a good idea to start out frying a single doughnut. When the doughnut appears golden brown on both sides, take it out and cut it open to see if the inside is cooked through. You want to attain and maintain an oil temperature that’s hot enough so it bubbles but not so hot that the doughnut browns before the center is cooked. It may take a few tries to find the right temperature and timing. When you’re satisfied that the oil is at a good temperature, carefully add the sufganiyot, 3 or 4 at a time, to the hot oil and fry until the undersides are deep brown. Turn over once and finish frying the other side. The total frying time will be somewhere between 1 1/2 and 3 minutes. Lift the sufganiyot out with a slotted spoon and drain them well on paper towels.
7. If desired, place some granulated or confectioners’ sugar in a paper bag, add a couple sufganiyot, and gently shake to coat. Use the tip of a spoon to make a small indentation in the top of each sufganiya and spoon in a little jam or jelly.

70 Days for 70 Years

70 years ago, six million of our people were murdered in the darkest period of our history. In the world, there is a time for everything under the sun: a time to be silent and a time to speak, a time to refrain and a time to learn, a time to remember and a time to forget. Now is the time to remember, to learn and to speak and to be involved for the sake of the past, the present and the future.

In 1985, a Rabbi Shapira of Kiryat Sanz in Netanya, Israel, attended the commemoration of Thereisenstadt concentration camp, forty years after its liberation. Two thoughts struck him, he later recounted. First, could anything positive be taken from such a tragedy? The second thought was more worrying. He, an orphan of the Holocaust, could personally remember the dark years of 1939–1945, but what about his children and their children. How would they remember? He returned to Israel and contacted Yad Vashem. They supplied the names of thirty children who died in the Holocaust. He gave these names to thirty children in his home city of Netanya and asked each of them to learn in memory of one Holocaust victim. It was this idea that inspired me to embark on the project “50 Days for 50 Years” when working for the Union of Jewish Students in 1995.
Five thousand Jewish students across the United Kingdom received the name of a Holocaust victim of roughly their age and were asked to learn in his or her memory for 50 days: a chance to remember the past to build the future. Along with the name, students also received a pocket-sized book containing fifty questions and ideas about various aspects of Judaism chosen by students from across the country. Scholars, rabbis, and professors from around the world provided the answers. Ten years on, in 2005, the “60 Days for 60 Years” project became an even greater success with over 100,000 participants worldwide, each receiving a book of essays and a memorial card to learn for one victim of the Shoah. Communities across the United Kingdom, South Africa, Australia, Canada, Israel, and the USA were engaged in a global project to remember the past to build the future. Another ten years have now passed since that project. However, the idea remains as alive and relevant today as it was back in 1995. Then we remembered five thousand, ten years on we remembered hundreds of thousands. Today we hope to remember millions. There are several other differences from ten years ago. Firstly with the advent of social media, we will be providing abilities for global interaction through Twitter and Facebook. We hope to link people worldwide as we collectively learn and remember during the 70 days. With our interactive 70 Days website at the heart of the project, we believe it will enhance your connection to the concepts and ideas you are reading and discussing. It will also allow you to learn more about the person in whose memory you are learning. Secondly, and more importantly, the world is unfortunately different from ten years ago. With extremism rising across Europe and the Middle East and a return to the world’s oldest hatred, it is time to remind ourselves about the end result of fanatical anti-Semitism and to steel ourselves to be involved in combating the delegitimisation of our people and our land.
The message of the 70 Days project is the engagement with our heritage, to remind ourselves what being Jewish is all about and how what many have tried for millennia to destroy (including 70 years ago and today), we continue to build.

Our new book contains 70 thought-provoking questions, ideas, stories, and articles, which provide entry points to issues crucial to our religion and people. The articles reflect the authors’ own personal viewpoints. It is up to you the reader to take the study further, to find out what it means to be a Jew today, a journey which I hope this book will facilitate.

As you mark the 70 days of commemoration, please consider the following. There are Jews reading this who are teenagers, there are Jews reading this who are in their 70s and 80s. There are Jews reading this in America, there are Jews reading this in South Africa, and there are Jews reading this in Switzerland. There are Jews reading this in French, there are Jews reading this in English, and there are Jews reading this in Hebrew. This is truly a global project for a global people.

70 years ago, a nation rose up to gather us together to destroy us. 70 years on, we are gathering together to learn in memory of those who were murdered and to learn for our future. These 70 days should be used as a time of commemoration for the person in whose memory you are learning and for the town in which they lived: people who had similar dreams, hopes, aspirations, until their lives were tragically cut short. Let us reclaim their lives from the Holocaust; let us, as Rabbi Jonathan Sacks says, “give them a living memorial.”

For 70 days I urge you to get involved. Not just for a Jewish life that never had the chance, but also for us, Jews in 2014, who are the guardians of our 3,000-year-old heritage. Be a part of one of the most ambitious and inspiring concepts ever attempted in the Jewish world. We all have a chance in the next few months to remember a past that no longer is, and in those same weeks we have a chance to help build a future. The Jewish future. Our future.

Rabbi Andrew Shaw is Director of Living & Learning ‪at the United Kingdom’s United Synagogue‬‬, Europe’s largest Orthodox umbrella organization. He also serves as Community Development Rabbi of Stanmore United Synagogue. 

US government offering $5M reward for Al Qaeda leader freed from Gitmo


The Obama administration is scrambling to track down an Al Qaeda terrorist released from Guantanamo Bay years ago, offering a $5 million reward for information on him and placing him on a global terrorist list.
rubayshIbrahim al-Rubaysh was originally released in 2006 by the George W. Bush administration and put into a Saudi Arabian “rehabilitation” program. However, al-Rubaysh returned to the battlefield and now serves as a top leader with Al Qaeda in the Arabian Peninsula — one of the most dangerous Al Qaeda affiliates.
The case underscores the continued risks in transferring detainees from the controversial prison camp — another four were released over the weekend to Afghanistan.
The Pentagon, though, insists that it continues to take precautions before releasing prisoners.
Lt. Col. Myles Caggins, Defense Department spokesman for detainee policy, said more than 90 percent of detainees transferred under the Obama administration “have resumed quiet lives in various countries.”
Al-Rubaysh, he said, was held at Guantanamo from 2002 and transferred in 2006.
“Since 2009, the Defense Department and five government departments and agencies conduct thorough security and intelligence reviews prior to transferring Guantanamo detainees,” Caggins said.
Recent alerts from the State Department revealed how al-Rubaysh has reestablished himself in militant circles since his release.
A briefing posting on the department’s Rewards for Justice website offers up to $5 million for information that “brings justice” to the former detainee. It says he has served as a senior “sharia official” with AQAP since 2013 and as such, “provides the justification for attacks conducted by AQAP.” He also is involved in planning attacks, the posting says.
A statement released last week by the department putting him on a list of “Specially Designated Global Terrorists” offered more details about his activities. The department said al-Rubaysh has made public statements, including this past August, “where he called on Muslims to wage war against the United States.”
Conservative watchdog group Judicial Watch first reported on the reward offer for the former Gitmo inmate.
The group criticized the “laughable Saudi rehab program, which started under Bush and continued under Obama.”
Judicial Watch wrote: “It turns out that al-Rubaysh is the poster child for the Saudi rehab’s failures. He’s a dangerous Al Qaeda operative based in Yemen and now, years after freeing him, the United States wants him captured.”
Detainee transfers have continued at a steady clip, to countries all over the world, since the Bush administration. A total of 23 detainees have been released this year, and more of the 132 detainees left at Guantanamo are expected to be transferred in the coming months.
GOP lawmakers have raised security concerns, warning that some could return to the battlefield and endanger U.S. troops serving overseas. But the administration says the camp itself undermines national security and should still be shuttered.





http://jtf.org/us-government-offering-5m-reward-for-al-qaeda-leader-freed-from-gitmo/




Europe on its knees!

Kirschen, Dry Bones cartoon,Israel, Europe, appeasement, demonstrations, bds, Islamism, Palestine,

WOW - Caroline Glick tells off Danish ambassador

https://www.youtube.com/watch?v=AYojm0TRGPg

Glick for PM!