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N A T I O N A L A S S O C I A T I O N O F J E W I S H C H A P L A I N S

NAJC Newsletter Elul 5770/September 2010 1

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NAJC 901 Route 10 Whippany, NJ 07981 (973) 929-3168 [email protected]

The B'rakha Of Lishmo'ahRabbi Yaacov Rone,PresidentDear Chevre,

This morning, the second day of Elul, I had the kavod of sounding the shofar at minyan. It reminded me once again that the mitzvah of the b'rakha that the Ba'al Tokea recites on Rosh Hashanah is not “l’tkoa bashofar,” but “lishmo'ah.”

Listening is the key to the b'rakha, and it is no less the key to our roles as chaplains.

I have just returned from a visit to one of our Jewish brethren who is incarcerated in a correctional facility in Northeastern Florida. He is one of 3,500 inmates where the Jewish population is minuscule – three or four men.

Because of an error by one of the chaplains who arranged my visit, my time with this person was limited to one and a half hours. I was not pleased. But having no control over the situation, I sat with this fellow for the permitted period of time.

And I LISTENED. His questions centered on belief, ownership of his misdeeds, compromises he finds necessary concerning kashrut and Shabbat, etc. I acknowledged hearing all of his concerns and worries. The time flew by. And then it was time for me to leave. He thanked me, not only for the visit but especially for listening to him. The hug that he gave me was worth its weight in gold.

How vital it is for those of us in chaplaincy not only to listen with compassion to our

"The Eternal One is the Healer of the broken hearted And the One who binds their sorrow." (Psalms 147:3)

A Quarterly Newsletter of the National Association of Jewish Chaplains Vol. 23 No. 1 ~ Elul 5770/September 2010

Rabbi Yaacov Rone,President

Rabbi Naomi Kalish, President-elect

Rabbi Bonita E Taylor, V.P.

Rabbi Moe Kaprow, Treasurer

Rabbi Sandra Katz, Secretary

Rabbi Seth Bernstein, Certification

Rabbi Ephraim Karp,Conference

Rabbi Lowell Kronick,Immediate Past President

Rabbi Mark Goldfarb,Newsletter Editor

Rabbi Charles Rabinowitz,Journal of Jewish Spiritual Care, Editor

Cecille Allman Asekoff, Executive Director

On The Inside:...........President's Message! 1

..............Treasurer's Report! 2Certification Commission

............................Report! 3..Rosh Hashanah Greetings! 3

Chaplain, Social Worker, ............................Rabbi?! 4

Writing as a Spiritual ...........................Activity! 7

..........Many Faces of NAJC! 8

...............NAJC Conference! 9....Conference Registration! 10

............With Our Members! 11........Chaplain Happenings! 12

New ~yrbx........................! 12.....................NAJC Hotline! 13

..............Upcoming Events! 13.................Board Members! 13

Message From The President

Continued on pg. 2


2 NAJC Newsletter Elul 5770/September 2010

patients or clients, but to take the time during the month of Elul to listen to our own hearts. The shofar sounds for us as well, and each of us needs to do our own cheshbon hanefesh (soul

searching). There is no standing still in life. When we are not growing and moving forward we are in the process of dying.

So let us be amongst those that take the b'rakha of lishmo'ah seriously.Nina joins me in sending to all of you and your loved ones our warmest wishes for a Shana Tova –

filled with good health of body and soul, and filled with myriad opportunities to listen and to hear with a full heart.

Rabbi Yaacov RoneRabbi Yaacov Rone

President's Message, continued

Treasurer's ReportRabbi Maurice S. Kaprow, M.A., B.C.C., Treasurer

Once more, because of the prudent fiscal policies the Officers and Board have undertaken, we have closed our fiscal year that ended on June 30 with a net surplus. Those funds continue to accrue interest in our Fidelity accounts.

With the start of our new fiscal year membership statements have been sent out to all members. In an effort to make it easier to pay for dues, the conference fees, and any donations you care to give, you can now pay by credit card. Our credit card fees are among the lowest possible anywhere and have already made it easier for our members to pay their NAJC commitments.

We have now added a new institutional category of membership. Any non-profit organization can become an Institutional Non-Profit Supporter for only $150.00. Please encourage your agencies to join with NAJC in supporting Jewish chaplaincy.

Unfortunately, the economic downturn is continuing to affect us all. Accordingly we did not raise our dues this year and are continuing our fiscally prudent policies. As we have always done, we are doing our utmost to make it possible for anyone who is facing financial difficulty the opportunity to remain in good standing with us. If you require any help in meeting your NAJC obligations, please email me directly at [email protected] so we can work out a plan that will work for you. We sincerely want you to remain an active NAJC member.

Let me close by thanking each of you for your continued support of NAJC. May you continue to grow from strength to strength.

Kol tuv,

Rabbi Maurice S. KaprowRabbi Maurice S. Kaprow

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Certification Commission ReportRabbi Seth L. Bernstein, D. MinCertification Commission, Chair

Any chaplain who has been a full member of NAJC for a year and wishes to be a candidate for Board Certification in January 2011 should notify the national office by September 30, 2010, of his or her intention. All written material in presentable form must be received in the national office by October 31, 2010. Should you have any questions about certification, please contact Rabbi Seth Bernstein at [email protected] or by calling 508-755-2519.

Rabbi Seth L. BernsteinRabbi Seth L. Bernstein

vbytkt hbvfe hnwl

May the sound of the Shofarusher in a New Year ofhealth and happiness,

love and joy,prosperity and contentment

wholeness and peacefor you and all your family.

From your friends of the NAIC:

Cecille Asekoff Iudith Edelstein

Naomi Kalish Moe Kaprow

Sandra KatzEdie Meyerson

Mary Iane NewmanYaacov Rone







The Difference Between Chaplain, Social Worker and RabbiRabbi Gary J. Lavit, BCC

The Chaplain is different from both the Rav/Rabbi on the one hand and from the Social Worker on the other, even though there is some overlap in both directions.

The Rav or NON-Chaplain Rabbi's starting place, focus, and center of concern is the Text. He or she tries to bring people to the Text, teach the Text to them, explain rules, regulations, and practices of the Text, and encourage people to come "into compliance" with the laws and practices documented in the Text. This is NOT the way of the Chaplain. The starting point, focus, and center of attention for the Chaplain is what Anton Boisen famously called the "living human document"—the individual person with whom the Chaplain is engaged, in this moment. The person is at the center. The Chaplain brings whatever s/he has learned from religious texts & teachings, from psychological understandings, from the patient's own background, and from the chaplain's own personhood, to help the person.

The help is spiritual rather than practical. The Chaplain represents—even to the non-religious patient—connection to a world that transcends time and place and history. This connection is especially calming in moments of suffering and loss, and comforting to those who are anticipating death.

The most important therapeutic tool of the Chaplain is the Chaplain's own integrated personhood. The Chaplain endeavors to listen, learn, and appreciate the uniqueness—the tzelem Elokim (Image of God)—of the person s/he faces—and to help that person listen, learn, and appreciate her Self. When the person being served finds that the Chaplain can appreciate and validate her struggle, then she is helped, by feeling understood, and can better understand and appreciate her Self, make meaningful connections, and feel existentially related to the world, from which s/he might have felt disconnected. For the person subjectively experiencing an existential void, disconnection from others, from the world, and from God, a feeling of purposelessness of Self or futility of suffering, or pangs of grief over loss or anticipated loss, the spiritual care brought by the Chaplain can ease suffering, help to find meaning, and integrate life experience near the end of life.

Considering the above, one can observe certain differences between the Chaplain and both the Rav/Rabbi and Social Worker. Both the Rav and Social Worker tend—for the most part, though not always—to address practical matters. The Rav is concerned with facilitating or assuring compliance of persons with religious practices. The Social Worker helps his/her client to solve practical problems. The Rav looks into the religious literary armamentarium. The Social Worker navigates the maze of regulations, social agencies, and available funding sources to find help for his/her clients.

The Social Worker and Chaplain share the perspective that places the person at the center, bringing-in those resources that can be helpful to the person. At times, the Social Worker deals with emotional issues that may resemble or even be the same as some of the issues dealt with by Chaplains. It is especially here that the question arises: How does the role of the Chaplain differ from that of the Social Worker? What does the Chaplain contribute that would be missing if there were only Social Workers but not Chaplains?

Whereas the Social Worker sees clients from a value neutral, "non-judgmental" stance, the Chaplain comes with religious and spiritual underpinnings. The client or patient understands this—and expects it. The Chaplain respects each individual, and does not seek to impose any particular

Continued on pg. 7



religious practices on anyone. However, the patient understands that the base or foundation of the Chaplain is religious and spiritual—that the Chaplain represents the work, will, and presence of God—even though the Chaplain does not preach and does not typically engage in "God talk." For this reason, when it is validation that the patient needs, such validation from the Chaplain has a much greater value for the patient than validation from the non-judgmental Social Worker, whose value base calls for "unconditional positive regard" anyway.

The Chaplain's validation of the patient has a different significance. The Chaplain, because of religious values, might very well not ratify or express approval of something that the patient does (s/he doesn't express disapproval either). The non-religious patient understands this. Nevertheless, the Chaplain, just by the manner in which s/he inter-relates with the patient, shows that s/he respects and values this patient for whom the patient is, in all the uniqueness that makes this person one of a kind. When the Chaplain listens and tries to understand the person, there is an implication that God is paying attention and listening. When the patient relates his/her life story and struggle and fears to the Chaplain it somehow feels more like God is paying attention, than when the very same conversation takes place with a secular practitioner such as a Social Worker.

The Social Worker can help persons deal with difficult emotions in a non-judgmental way, which is non-threatening and most helpful to the person who is hovering on the edge of guilt feelings. In this way the Social Worker or Psychologist can give highly valuable emotional help to persons. It is different, however, when the Chaplain, despite—and because of—his known religious values, listens and validates the patient's personhood. For the patient, this is not only emotionally helpful; it can be an existential and spiritual experience—because it is someone, who represents the attention of God, that is validating and respecting the patient. In summary of this point, even when a Chaplain or a Social Worker might DO the exact same thing with a patient, the IDENTITY of the Chaplain gives his/her intervention a different, spiritual and existential meaning.

Another way in which the Chaplain has something to add professionally, which just isn't part of the professional role of the Social Worker, is prayer. We Jews are accustomed to only one modality of prayer, namely, reciting printed prayers from the Siddur or Tehillim. That is a "religious practice"—not necessarily nor usually a spiritual one. Reciting standardized prayer texts requires only technical reading ability—with or without a spiritual component. This may still be valuable emotionally, even if not spiritually:

For the person who prays regularly, standard liturgical recitation and ritual may give a sense of being grounded in the familiar—even while everything else in life is falling apart.

For the person who doesn't pray regularly, but who has memories of prayer and ritual, the standard recitation, with familiar melody, may be associated with events and significant persons from the past, which can arouse memories, and emotions of identity with those persons and events. Secondary to the emotions is the valuable spiritual experience of "being connected" to one's own past self.

But there's another way to pray, too, and that is extemporaneous prayer that is tailor-made to the person and to the moment. Sometimes, in order to get into prayer, I begin with some familiar piece of standard liturgy—especially with Jewish persons who might not recognize that we are praying otherwise—and then transition into spontaneous prayer. Unlike standardized religious practices,

Chaplain, Social Worker, Rabbi, continued

Continued on pg. 6



"spiritual" care must be developed by the Chaplain on an individualized basis—it cannot be standardized. It must fit the current needs of the patient, which may vary from one visit to the next. The Chaplain needs to know and use that which fits the patient in the moment.

When, in the course of a patient visit, the Chaplain discerns that prayer may be spiritually therapeutic, s/he might ask the patient if they'd like prayer, or express a spontaneous desire to pray for or with the patient. Following our Jewish format, the prayer might begin and end with thanks and place the patient's requests in the middle at the heart of the prayer. The prayer content should be drawn from the material which the patient has been presenting during the visit. This acknowledges and validates the patient's concerns in a way that no secular intervention can. After all, the patient's concerns are now being placed before God.

I often outline the prayer in advance of saying it, asking the patient whether I've got it right, or if they'd like to change something about it before I address the prayer to God. Sometimes, I'll ask the patient who is not religious, or who might be afraid of “prayer for the sick,” what they might like me to ask of God on their behalf "when I pray," implying that I want to know what to pray later, when I'm saying my prayers. Then, after they verbalize, I might say, "You know what? I feel moved to pray, right now, while I'm here with you, if that’s alright." The response is almost always positive. And since the prayer is developed out of their own concerns and subject matter, it turns out to be personally meaningful to them. I have received countless expressions of thanks from family-members who were present when such prayers were developed and composed, with loved ones who have since died. There is no doubt that individualized prayer can be very moving and meaningful to patients and their families. This is something that falls quite naturally within the role of a Chaplain. On the other hand, the Social Worker might feel that it doesn't fit well into his/her professional role.

Something akin to prayer, but even more spontaneous, is the interjection of a pasook or ma'amar khazal—a religious quotation—into a conversation at just the right moment. A Social Worker who has the education and familiarity with our religious literature might do this. However, that tends to be rare and unusual. The Chaplain, however, who has absorbed much of this material as background knowledge, might more readily be prepared to interject just the right quotation, at just the right moment, to have a powerful, helpful effect.

The Chaplain is free from the need to solve practical or financial problems for people, as Social Workers are required to do. Nor does the Chaplain need to do as much documentation. This leaves the Chaplain free to do longer visits with those patients who need him/her the most, and where s/he can have a beneficial effect. The good work of a Chaplain on the staff of an institution brings plaudits and appreciation to the institution from the public. This certainly does not mean that chaplains are more important than nurses, nursing assistants, social workers, or doctors. Each has an indispensable role to fulfill. All of the clinical professionals help patients and their families or loved-ones get through the physical and emotional challenges of very hard times. The Chaplain has the unique role of making a positive difference to suffering persons in a spiritual and existential way. The tools and methods used are different for each of the professions.All taken together, in a collaborative approach to care, can make for the best, integrated, and comprehensive care of suffering people, when they need us most.

Rabbi Gary J. LavitRabbi Gary J. Lavit

Chaplain, Social Worker, Rabbi, continued



Writing as a Spiritual ActivityRabbi Naomi Kalish

In a few days, when Jews around the world recite the U-netaneh Tokef prayer, we will proclaim to G-d that “You will open the book of remembrance, which speaks for itself, for our own hands have signed the page.”

What meaning can we derive from “signing” the Book of Remembrance? Judaism abounds with insight about the spiritual significance of the writing process. A major theme of the Torah itself is the writing of the Torah as a document, in some kind of collaborative process between God and Moses. The 613th commandment of the Torah is understood as commanding every individual to participate in the writing of a Torah scroll. Hasidic teachings ask us to understand one letter of the torah as corresponding to every individual Jew. It is perhaps not surprising that the process of chaplaincy training in North America is so focused on writing – verbatims, evaluations, theological reflections – because so often, writing helps us understand ourselves and communicate with others. In other words, to access our innermost souls.

Over the summer I met monthly by conference call with a writing group. We are a diverse group of chaplains and pastoral educators who traveled to Israel this past May as a delegation of consultants for the Reshet (the Network of Israeli Spiritual Care Providers) as it begins to formulate standards for the emerging field of spiritual care. When NAJC Executive Director Cecille Asekoff encouraged us to write about our experience, we formed a writing group that has come to serve as a context for the exchange of verbal and written reflection about our past experience and our imagination for the future of chaplaincy.

Our task is three-fold. We seek to produce writing that will inform, and hopefully inspire, others about the development of the professional field of spiritual care in Israel. Through our relational process of writing, we hold metaphorical mirrors up to one another and ourselves about our own experience and practice of chaplaincy and pastoral education in North America. Finally, we hope that our written reflections will contribute to an ongoing conversation with our Israeli colleagues.

Two areas of reflection captured our interest: (1) that in Israel, the profession of spiritual care has emerged primarily from the professions of medicine, social work, and mental health (rather than the professional clergy); (2) that we found deep meaning in the diversity we saw in Israel and experienced in our own delegation. We hope that our insights in these areas can contribute to the development of standards in Israel and the United States.

For most of us on the delegation and in the writing group, this was our first time attending the Israel Spiritual Care Conference. We believe that attendance at this conference cultivates a dialogue and engagement that benefits the chaplaincy movements in Israel and North America. We encourage North American chaplains (Jewish and non-Jewish) to attend the conference in the future. Similarly, Israeli chaplaincy students have begun to come to the United States to take CPE. This summer, NAJC member Rabbi Valerie Stessin, who we met at the Conference in Israel, came to New Jersey took CPE with the Rev. John Develder at Robert Wood Johnson in New Brunswick, NJ. We encourage CPE supervisors to host Israeli students.

Rabbi Naomi KalishRabbi Naomi Kalish

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The Many Faces Of NAJC

Sandy Shudnow, Cecille and Stanley Asekoff

Teresa Snorton & John DeVelder

musical interlude during the kenes in Israel

The du-siach continues - work group

Bruce Eldstein and Naomi Kalish

John DeVelder, Dvora Corn, Cecille Asekoff, Teresa Snorton



z January 16-19, 2011 zScottsdale, AZ

Hotel information:In order to help plan for our conference and maintain the conference hotel room rate of $159.00 plus tax, it would be helpful if you made your room reservation now. There is no money due now for your room, and the reservation can be cancelled up until 24 hours prior to the conference. Mention the National Association of Jewish Chaplains Conference when you register in order to receive our special rate.

Chaparral Suites Resort5001 N Scottsdale Rd,

Scottsdale, Arizona 85250Call: 1-800-528-1456

Airfare Notice:We have made arrangements with Delta Airline to be able to offer those traveling to Scottsdale for the National Association of Jewish Chaplains conference in January of 2011 a discount of anywhere from 2 - 5%.

CALL: 1-800-328-1111Account code: NM5Z4

Contact our office at [email protected] or 973-929-3168 should you have any questions.

Please use the Conference Registration Form on the next page.

NAJC CONFERENCE 2011




10 NAJC Newsletter Sivan/Tamuz 5770/June 2010

2011 CONFERENCE REGISTRATION FORMSunday -Wednesday, January 16-19, 2011, Scottsdale, AZ

REGISTRATION DOES NOT INCLUDE HOTEL (See below for HOTEL DETAILS).Please submit a separate Registration Form for each registrant.

Name ____________________________________Address________________________________________________Preferred Phone___________________ E-mail _____________________________________REGISTRATION IS REQUIRED TO ATTEND CONFERENCE SESSIONS (note: in order to register, dues must be up-to-date). Registration includes access to sessions, materials & all meals (Greater Phoenix VAAD Hakashrut).PLEASE CIRCLE YOUR CHOICE (A or B) A. Per Person Full Conference EARLY REGULAR LATERegistration Postmarked on/before: 11/15/10 12/14/10 12/30/10Certified/Retired/Regular/Israeli/Military Member and Supporter $425 $460 $485Non-member $480 $515 $540Spouse/Significant Other/Partner with Attending Member $355 $390 $415Full-Time Student Member (limited to first 20 registrants.) $280 $315 $340Members from other Professional Chaplaincy organizations may register at the NAJC conference member rate.B. Per Person Per DayPlease indicate which day(s) you will attend: __Sun.__Mon.__Tues.__Wed. EARLY REGULAR LATERegistration Postmarked on/before: 11/15/10 12/14/10 12/30/10Certified/Retired/Regular/Israeli/Military Member and Supporter (lunch only) $130 $165 $190Certified/Retired/Regular/Israeli/Military Member and Supporter (3 meals) $205 $240 $265Non-Member (w/ lunch only) $155 $190 $215Non-Member (w/ 3 meals) $255 $290 $315Student Member (w/ lunch only) $ 95 $ 95 $110ADDITIONAL OPTIONS (Pre-Registration/Pre-Payment required):____ Vegetarian: ___I eat fish ___ I eat eggs ___I am a strict vegan BOX lunches-$20 each. Please indicate which day(s) you will need a BOX lunch:__Sun.__Tues.__Wed.

PLEASE CHECK AS APPLICABLE:___This is my 1st NAJC Conference.___Certified Member ___Regular Member ___Student Member-School: ____________________________Retired Member ___Supporter ___Current CPE Student - Clinical Site: _________________ ___Israeli Member ___Military Member PLEASE CHECK THE DAYS YOU PLAN TO ATTEND:____FULL CONFERENCE ____Sunday ____Monday _____Tuesday _____WednesdayNAJC welcomes your contribution: __________TOTAL: _________________ Please make checks payable to NAJC or complete a Credit Card Authorization form.Cancellation Policy: Full refund minus $50 processing fee if cancelled on or before January 6, 2011

CONFERENCE REGISTRATION & PAYMENTMAIL TO:

NAJC, 901 Rte 10, Whippany, NJ 07981-1156 - Attn.: Cecille Allman Asekoffor EMAIL TO:

[email protected] DETAILS:The NAJC has a limited number of rooms reserved at the conference rate. Please mention National Association of Jewish Chaplains when you make your hotel reservations immediately and directly with:

CHAPARRAL SUITES RESORT5001 N Scottsdale Rd, Scottsdale, AZ 85250 1-800-528-1456




NAJC Newsletter Adar/Nisan 5769/March 2009 11

With Our Membersbwj lzm

Ziona Zelazo received smicha from the Academy for Jewish Religion on May 13th.

Sanford and Yael Shudnow on the birth of their grandson! The parents are Erez and daughter-in-law, Nechama Dina Safar Shudnow of Brooklyn, NY.

Tsvi Schur on his grandson, Simcha Schur, becoming a bar mitzvah this past summer in Chicago. Also, on August 24th, their granddaughter, Temima Bruckenstein, was married in Israel.

Benjamin and Liza Samson on the birth of a grand-daughter, Soroh Rivka, this past summer. The proud parents are Victor and Chanah Braverman.

Sherman and Barbara Kirshner whose granddaughter, Sarah-Beth Kirshner, recently graduated from Indiana University with 3 majors.

Mark Friedman, whose son was married in Israel at Maale Chamisha Aug. 9th.

Yehuda Blank, who received a certificate of completion of the Community Connections Fellowship 2010 UJA Federation of New York in June.

Ken Zisook on the birth of his grandson, Aaron Sholom Zisook to his son, Rabbi Joshua Zisook and daughter-in-law.

Sol Schiff has grandchildren who recently graduated various schools. Mikey Schiff graduated high school in Woodmere L.I. and will now be attending Columbia University after a year study in Yerushalayim. Jennifer and Jeremy Schiff in Stamford, CT graduated and will be attending a day school in London where their family has moved.

Joe Ozarowski on the birth of his granddaughter, Emuna Tehila, who was born Thursday August 26th to his children Yosef and Chani (Ozarowski) Newman of New York.

Ben and Dvora Corn, whose daughter Elisheva was recently married.

Elisheva Flamm-Oren on the up coming marriage of her daughter Inbal.

~xny ~wqmh

Michael Wolff on the death of his father Ernest Wolff.

Reuben Israel Abraham on the death of his mother Pearl Jones.

The family and friends of Rabbi Dr. Bruce Mark Cohen.

Alan Sherman on the death of his father Louis Sherman.

Deborah Goldfarb, wife of Rabbi Mark Goldfarb, on the death of her mother Helen Kelly.

Share your life’s events by helping others! Donate to NAJC through any of these funds:

The General Fund Israel Initiative

Chaplains Emergency FundRabbi Howard Kummer Memorial Fund for Pastoral Education

Donations may be made in honor of or in memory of a friend or loved one.

Contact the office for more information. 973-929-3168


12 NAJC Newsletter Adar/Nisan 5769/March 2009

Chaplain Happeningsxwk rXy

Sandy Shudnow recently exhibited 14 of his original works at the Wheaton Branch of Montgomery County Public Libraries in Silver Spring, MD. (Georgia and Arcola Avenues) The exhibit continues into mid-September.

Valerie Joseph is executive producer on the French documentary film: Joann Sfar Draws from Memory (a work in progress). The film recently opened at the Toronto Jewish Film Festival, and the SF International Film Festival.

Margaret Goldstein published an article, “The Chaplain Mourns” in the Jewish Orthodox Feminist Alliance (JOFA) and is online by My Jewish Learning.

Michael Goldberg on the publication of his book, Raising Spirits: Stories of Suffering and Comfort at Death's Door. The stories in Raising Spirits stem from Michael’s experience as a hospital and hospice chaplain. Michael was invited by The Washington Post to write an article which is available at the link: http://newsweek.washingtonpost.com/onfaith/guestvoices/2010/08/how_do_nonbelievers_cope_with_death.html.

Paul Swerdlow who will receive The 2010 Excellence in Chaplaincy Award on Sept. 1st.

~yabh ~ykwrb

We Welcome These New ~yrbxMembers:

Rabbi Avivah ErlickCulver City, CA

Leah Gilboa-HillDoylestown, PA

Dr. Trudy LapinUpland, CA

Rabbi Alan LefkowitzWindsor, CT

Deborah MillerToms River, NJ

Rabbi Avraham NewmanNew York, NY

Rabbi Suzanne Altman OffitNewton, MA

Student Members:Dr. Kate Briggs

London, EnglandRabbi Sandi Intraub

No. Quincy, MARichard Rudnick

Worcester, MA

Supporters:Rabbi Alan Abrams

Scottsdale, AZ

Institutional Supporters:The Kalsman Institute on Judaism & Health

Michele Prince, DirectorLos Angeles, CA

Traveling To Israel In 2010-11?Please let the NAJC office know if you

have plans to travel to Israel this year. Cecille Allman Asekoff

[email protected](973) 929-3168

http://newsweek.washingtonpost.com/onfaith/guestvoices/2010/08/how_do_nonbelievers_cope_with_death.html











NAJC Newsletter Tishrei 5769/September 2008 13

The 2010-2011 Officers, Board & Committees

Please Note These

Upcoming Events:

NAJC Conferences:January 16-19, 2011 in Scottsdale, AZ

January 2012 in in Cleveland, OH

Israel Kenes & Du Siach:May 17-18, 2011

NAJC HOTLINE

The NAJC hotline is available for chaplains needing peer support during stressful times.Our hotline chaplain is Sheila Segal, BCC. She can be reached at 610-668-8069 or [email protected].

Newsletter Deadline:November 30, 2010

Submit all materials in electronic format (Word Document or RTF)

to the editor:Rabbi Mark B. [email protected]

Rabbi Yaacov RonePittsfield, MA &Palm Springs, CAPresident

Rabbi Naomi KalishHoboken, NJPresident-elect

Rabbi Bonita E TaylorNew York, NYVice President

Rabbi Moe KaprowWinter Springs, FLTreasurer

Rabbi Sandra KatzRochester, NYSecretary

Rabbi Lowell KronickVirginia Beach, VAImmediate Past Pres.,Nominating Committee

Rabbi Ephraim KarpBeechwood, OHChair, Conference Commission

Rabbi Seth BernsteinWorcester, MACertification Commission

Cecille Allman AsekoffWhippany, NJExecutive Director

Rabbi Sandy BoginWhite Plains, NY

Dvora CornJerusalem, IsraelVa'ad Hanhala

Rabbi Daniel ColemanNew York, NY

Rabbi Judith EdelsteinNew York, NYFundraising

Rabbi Loraine HellerNew York, NY

Rabbi Shimon HirschhornRiverdale, NY

Chaplain Allison KestenbaumSan Francisco, CAConference Co-Chair

Rabbi Judy KummerNewton, MA

Rabbi Myrna MatsaMetairie, LADisaster Response

Rabbi Edith MeyersonNew York, NY

Rabbi Michael SchorinSkokie, IL

Rabbi Sam SeicolBrookline, MAWebmaster

Rabbi Nadia SiritskyPhiladelphia, PA

Rabbi Kenneth ZisookChicago, IL

Rabbi Joshua ZlochowerNorth Wales, PA



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