October 14, 2011 - The Jewish Star

By Brigitte Fixler

Around six months ago, graduate student Gittela Welcher started “Crafters United for Charity,” an organization that sells hand-made art and craft items to benefi t various tzedaka causes. Welcher, together with a team of volunteers from Queens, Long Is-land, and the Bronx, chooses a different cause to support every other month. The crafter took some time from her art to speak with The Jewish Star.

Brigitte Fixler: How long have you been interested in crafting and art?

Gittela Welcher: I’ve always been into arts and crafts, since I was a child. I would dabble a little here and there. When I was in high school I took Advanced Art, and in college I took a slew of art courses.

BF: What inspired you to use your craft-ing abilities to help others?

GW: Last fall, a friend had introduced me to a woman from iVolunteerNY – an organi-zation that helps Holocaust survivors. The woman’s name was Sheva Tauby, and she was looking for photographers and videog-raphers to do a piece on Holocaust survivors. I got invited to an event, and when I went there last fall I saw a showcase that had been produced for their organization and I heard different volunteers speak. I felt very much that this was something I would like to do—to use my artistic ability for something posi-tive.

BF: What are some of the items that you and the other crafters make?

GW: We have a large slew of pieces, to peak different interests. We have photogra-phy, crocheted pieces, paper crafts, magnets, fabric crafts… We added jewelry about 3-4 weeks ago. All of our items are hand made,

VOL 10, NO 40 ■ OCTOBER 14, 2011 / 16 TISHRI, 5772 WWW.THEJEWISHSTAR.COM

Sukkot in Auschwitz Page 3 Strictly Kosher reading Q&A Page 3Ask Aviva: Seeks a middle-type match 2 Kopel vs. Moser: where they stand Page 13

THE JEWISH STARSew into tzedek

Continued on page 3

By Sergey Kadinsky

Sometimes it rains, and in the midst of autumn, the temperatures are not too en-couraging of outdoor living, but for a num-ber of local families, the mitzvah of living in a tabernacle for a week includes comfort items and a personal touch.

“The proper way is to live in it like you would in your own home, so for us this means windows and hundreds of pictures from our lives,” said Cedarhurst resident Abe Zelmanowitz. A standard frame, the 18-person booth has walls are lined with painting by his daughter Michal, a fi fth

grader at Bnos Shulamith. Hanging from the schach are nearly a hundred laminat-ed photographs of the family from recent years. “It’s unique and we look forward to sukkot because of it,” said the father of four.

In West Hempstead, Meryl and Jeremy Strauss decorated their sukkah with a Zi-onist theme, a poster of the Israeli anthem and fl ags sharing space on the wall with photos of the family’s visits to Israel. “The photographs show them doing sukkot ac-tivities in Jerusalem,” said Meryl Strauss.

For Lawrence resident David Stein, the

Continued on page 7

Photos by Sergey Kadinsky

Lawrence resident David Stein uses Coca Cola packing crates in his home’s refreshing sukkah design.

Sukkot Candlelighting: 6:01 p.m. Shabbat Candlelighting: 5:58 p.m. Shabbat ends: 6:56 p.m 72 minute zman 7:28 p.m. This Shabbos is Chol Hamoed Sukkot

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How goodly are your tents

Local families design creative sukkahs

Jakey, David and Noa Semel rest with their dog Othello in a trampoline sukkah.

A number of years ago, I struck up a friendship over Pesach week with a Holocaust survivor, a former inmate

of the Janowska work camp and Aus-chwitz. Towards the end of the week I sum-moned up the nerve to ask him if there was anything in particular that stood out in his mind as the reason he had survived. With-out hesitation, he responded: “It was one mitzvah; the Sukkos I spent in Auschwitz.

When he arrived in Auschwitz in the middle of his thirteenth winter, one of the Kapos, the barracks captains, who often exceeded the Nazis in cruelty, arranged for

him to be in charge of the daily rations to be given out to the pris-oners at the end of the day. It was a job that would save his life. He spent the days in a small shed attached to the large barracks, responsible for divid-ing up the bread and soup to be given out to each inmate at the end of the day. In his access to food, he was often put into diffi cult situations having to respond to desperate fellow prisoners.

One day, while preparing the rations

in the dark winter night, he heard banging on the door of the shed, and opened it up to discover a man he knew to be a great Torah scholar and one of the eminent rab-bis of his area before the war, standing in the snow.

Before he could turn the man away, the man stepped into the shed, telling Yaakov he needed a favor. “You know tonight is the fi rst night of the festival of Sukkos, and I need two whole loaves of bread before you cut them up. so I can fulfi ll the special cus-tom of making the blessing over two whole loaves in the sukkah.”

“I was in shock”, recalled Yaakov, at the request. Not only was he asking for two whole loaves of bread, but he was even planning somehow on fulfi lling the mitz-vah of having a ‘meal’ in the Sukkah!”

“You have to understand”, he explained, a whole loaf of bread in Auschwitz was like a million dollars today. Can you imagine someone walking in off the street and ask-ing for a million dollars? Even though he promised he would only take a bite, (the equivalent of his own ration) and then re-turn the loaves to me, giving away those loaves would effectively mean I was risking my life.”

In the summer and fall of 1944, the Na-zis were bringing hundreds of thousands of Jews (including the remaining 400,000 Hungarian Jews) in a last-ditch effort to complete the ‘fi nal solution.’

In the twisted organizational logic of the lager camps world, the Nazis needed to have additional barracks to hold the new prisoners for labor until they could be exterminated. As such, prisoners were dismantling tiers of bunks in the barracks while rows of bunks were being recon-

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Disconnecting from the illusion

Opinion

FROM THE HEART OF JERUSALEM

Rabbi Binny Freedman

Continued on page 5

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Sewing for a different cause each month

By Sergey Kadinsky

There was once a time when mainstream American Orthodoxy was defi ned by the Hertz Chumash, the Birnbaum siddur and book by the Jewish Publication Society. In recent years, the rise of Haredi publishing house Artscroll, the expansion of newspapers Hamodia and Yated Ne’eman, and magazines such as Ami and Mishpacha, have changed the image of print in the Orthodox commu-nity. Dr. Yoel Finkelman of Bar Ilan Univer-sity chronicles the development of English-language haredi publications in his book “Strictly Kosher Reading,” released over the summer. Dr. Finkelman was raised in Detroit and made aliyah in 1993. He resides in Beit Shemesh.

Sergey Kadinsky: In my own commu-nity, we have seen the rise of Ami, Binah, and Mishpacha. Many neighbors have Hamodia mailboxes in their homes. How did they emerge?

Yoel Finkelman: At fi rst, there was the Jewish Observer, a kind of middlebrow, more serious “news and analysis” magazine, but it wasn’t a fun read, and it was not aimed at women or families, with their more domestic concerns. Mishpacha started in Israel in He-brew, and was a staggering success, in part because it was more fun and relaxing to read than most of the Israeli Haredi press; it aimed at the whole family and it was much more open and willing to be controversial than say, Yated Ne’eman or Hamodia. Mishpacha start-ed publishing in English, and shortly thereaf-ter Jewish Observer closed. No doubt those were related, since Jewish Observer couldn’t handle the competition from Mishpacha and the internet. Publishers will produce what will sell, and light magazines with something for the whole family, including an occasional semi-eyebrow-raising critique of this or that problem within the community, will sell.

SK: How does a haredi publication ad-dress taboo topics without offending the gedolim? For example, when my news-paper addresses abuse or homosexual-

ity, some rabbis get upset. When Yated or Hamodia address it, the same rabbonim offer quotes and interviews.

YF: There are a few ways. One is simple expurgation. You cannot talk about sex, certainly not with any level of explicitness. I spoke with one woman, author of a nov-el about dropout teens, which spoke about drug-use and criminal ac-tivity. But publishers in-sisted that the novel say nothing about these teens’ libidos. She is certainly not the only author who wants to include more open dis-cussions of certain topics, and cannot because pub-lishers won’t allow it. They believe it is not tzanua to discuss such things.

SK: what are the limi-tations?

YF: sometimes there are controversial topics that can be talked about, but only in certain restrict-ed kinds of ways. For ex-ample, there is much talk about so called kids at risk, who drop out of school to get involved in substance abuse and the like. But, there is little or no discussion of kids who drift out of Orthodoxy to become, say, upstanding middle class accountants. Now there is an enormous amount of internal criticism in the discussion of dropouts, such as too much conformism and not enough personal attention in schools. But, any dis-cussion of kids at risk inevitably paints ob-servance as healthy and non-observance as a kind of pathology. You wouldn’t get that ef-fect if you talked about well adjusted people who gave up observance. So, so there are limits on how far authors go in talking about controversial topics.

SK: Have the limitations changed in re-cent years?

YF: Things have defi nitely become more

open. Here’s an example. A few months ago, Binah magazine published an article about a woman who dated her husband for a short time, and after the wedding discov-ered he had severe psychiatric problems that she didn’t know of, even though people on his side of the shidduch knew. This is a very harsh critique of the shidduch system,

one that could not have been written even a few years ago. There is a tough balance to be had between the desire of a community for clear boundaries, the attitude that Haredi Judaism is good and all else is bad, on the one hand, and an awareness that not ev-erything within Haredi Judaism is perfect.

SK: I fi nd it inter-esting how publica-tions that don’t allow photos of women have women editors and writers. Quite many, actually.

YF: Women are abso-lutely critical. Most nov-

els are by and for women. Women likely do most of the book purchasing for the kids. Re-cently, there have been a handful of women writing haskamot (approbations), something brand new in the history of the Jewish book, and which exemplifi es a dramatic change in the role of women.

SK: True, but on topics like Zionism, many modern orthodox readers feel left out of the “Artscroll Revolution.” Their rabbinic biographies are also often seen as too positive and not realistic enough.

YF: It’s history, as it ought to have hap-pened, not as it did happen. Like many mod-erate haredim in Israel, American Haredi writers are de-facto Zionists. Proud of Israel, wanting to see the country succeed, liking to visit and participate, and rooting for it on the

national scene.But, ideologically and symbolically, that

won’t get expression. The Netziv’s proto-Zi-onist leanings get left out of Artscroll histo-ries, as do fi gures like Rav Reines, and RavKook. When they are presented, their Zion-ist attitudes get downplayed. Heroes are pre-sented as wholly heroic, and therefore if they don’t fi t that largely monolithic mold, theyare either left out of the canon, or their his-tories are modifi ed to make them “frummer”and to fi t into today’s hashkafah.

SK: What new things have you learned about haredi publications during the course of your research for this book?

YF: Most importantly, that there is avast quantity Haredi popular literature that claims to offer Torah-true attitudes toward things like marriage, child rearing, self-de-velopment, and which claims to reject “mod-ern” or secular attitudes. Yet, these booksare essentially identical to the mass market,secular books on the same topics. The forcesinvolved in this publication industry are verycomplex. You can see the tensions and com-plexities of Haredi culture very clearly and ina very detailed way.

SK: My shul still uses Birnbaum andHertz. Can their type of publications sur-vive or will Artscroll and Feldheim simply drive them out?

YF: I would be shocked if Birnbaum andHertz came back. But as Yogi Berra said, “thehardest thing of all to predict is the future.”

Strictly Kosher Reading

An interview with Dr. Yoel Finkelman

and nothing is mass-produced.

BF: How do you determine which char-ities to support?

GW: I pick ones mainly of Jewish inter-est, and ones that mean something to me. I only choose charities that are legitimate and non-profi t certifi ed. Until Oct 1st, the tzeda-kah of choice was Masbia, a group of four soup kitchens in the NYC area and a certifi ed non-profi t. Our current recipient is Tomchei Shabbos of Queens. I live in Forest Hills, and I wanted something close to home. This is something that many people in my commu-nity need. People can look like regular folk with nice clothing, but unfortunately they don’t have money for food. They’ve either lost their job, or have jobs that don’t pay well, or have a lot of children. Especially around the yomim tovim, people can need a lot of food.

BF: How can other crafters who want to make a difference get involved?

GW: They would need to be willing to

contribute one craft per month, to show they are committed. They can be into painting,crochet, knitting, wood working- any sortof art or craft. We have no age limit for our crafters- all are welcome. Our crafters do notget paid, only reimbursed for their supplies.Crafters are not paid for their time, whichthey are giving as volunteers. The majority ofwhat comes in is going to charities.

They can feel free to contact me via email:[email protected]

BF: What are your plans for the futureof “Crafters United for Charity”?

GW: Right now, we have approximatelyhalf a dozen crafters. We would like to ex-pand into schools, so high school studentscan see there are multiple ways to do chesed. I want kids to realize there is a way to expandyour horizons and use what Hashem gaveyou for something special.

“Crafters United for Charity” can be foundon twitter (GW_CraftersUFC) and on Face-book. To learn more and to view items for sale, visit: www.ArtsAndCraftsForCharity.org

Dr. Yoel Finkelman

Continued from page 1

Photo by Brigitte Fixler

Each month, Crafters United For Charity chooses a cause for which its volun-teers design products.

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Opinion

W ith the massive annual pilgrim-age to the Breslov Rebbe’s grave in Uman, Ukraine now behind us, the

attraction for some Jews to return to the “alte heim” remains. Somehow, the option of having an independent Jewish homeland and the freedom of life in the First World do not compare to living in the ruins of your ancestral shtetl, davening in the emp-ty synagogue of your great-grandparents, and communicating with the silent voices of the graveyard.

For Libyan-born David Gerbi, the revolu-tion that overthrew despot Muammar Gad-dafi provided an opportunity to return to his Tripoli and participate in its rebuilding. Donning an “I © Libya” shirt, Gerbi spoke with representatives of the Transitional National Council, shook hands with local imams, and broke the cinderblock-covered entrance of the defunct Dar al-Bishi Syna-gogue. As soon as Dr. Gerbi began sweeping away the dust, relighting the oil lamps, and reciting Psalms, a crowd formed outside the synagogue demanding his expulsion from the country. For a week, “Free Libya” had a population of one Jew, but now it has returned to zero.

In Baghdad, seven hapless Jews remain in a city that was one-fi fth Jewish a century ago. Released WikiLeaks cables testify to a community living in fear and isolation, its trusted contact with the world being Iraq’s lone Anglican priest, the Rev. Canon An-drew White. “Most want to stay. The old-er ones are refusing to leave: White said. “They say, ‘we’re Iraqis. Why should we go? If they kill us, we will die here.’” Apparently poverty, loneliness, and death threats are outweighed by the feeling of pride, living in the most historic of all diaspora com-munities, with its biblical and Talmudic period history. Their only place of worship, the Meir Taweig Synagogue, remains shut-tered.

Two weeks ago, while traveling through

Borough Park, a van driven by hasidim had a Ukrainian fl ag hanging from the driver’s mirror. Understandably, their refusal to display the Israeli fl ag is likely a result of their rebbe’s fi erce anti-Zionism. But what’s wrong with fl ying the American fl ag? What makes Ukraine such an important part of their Jewish identity? Other than the fact that driver’s family had resided there for 600 years, not much else. The same can be said about Libya and Iraq. We have cen-turies of history in these lands, properties worth excavating and reclaiming, cemeter-ies deserving of respect, and stories worth retelling, but Dr. Gerbi’s assertion that he is a Libyan is a contradiction of what defi nes a Jew.

The Torah describes Jews as “Am Israel.” More than a religious group, but as a dis-tinct nation of people. Certainly, wherever Jews live, they have demonstrated unques-tioning patriotism to their countries. But when they are no longer welcome there, is there any reason for our unrequited love? The tents erected each year on Sukkot ex-emplify the nature of the Jewish exile. In the relative comfort of the United States, the tabernacles send the message that while we are proud Americans, we are command-ed to remain a separate nation, our loyalty conditional on the welcome we receive.

THE JEWISH STARIndependent and original reporting from the Orthodox communities of Long Island and New York City

All opinions expressed are solely those of The Jewish Star’s editorial staff or contributing writers

Assistant Editor Sergey Kadinsky Account Executives Helene Parsons Sandi Stanger Contributors Rabbi Avi Billet Jeff Dunetz Rabbi David Etengoff Rabbi Binny Freedman Brigitte Fixler Rabbi Noam Himelstein Alan Jay Gerber Zechariah Mehler Aviva Rizel Ariel Rosenbloom Editorial Designer Alyson Goodman Photo Editor Christina Daly

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Certainly, wherever Jews live, they have demonstrated unquestioning patriotism to their countries. But when they are no longer welcome there, is there any reason for our unrequited love?

Editorial

The foolish return to Alte HeimWalking with my father

The most vivid thing I remember about growing up Jewish was walking with my father for 26

blocks to shul on the High Holidays. Most of the congregants would park their cars two blocks away from the synagogue and walk the rest of the way. It was strange that my Dad felt the need to walk. Maybe he knew that those walks would light an ember in-side me, because as I got as I got older and drifted away from Judaism, the remembrances of those walks kept me from moving completely away.

I always felt drawn to people who were more observant than me and I believed very strongly, but felt that becoming more observant was too

high a moun-tain to scale, especially all at once. And if you couldn’t do it all, you were a hypocrite to do just some of it. I was a kind of “social” Jew, wrapping my-self up in Jew-ish causes and organizations, a blanket of pro-tection from the guilt.

Lois and I moved to a bigger house

after our second child was born. The house met all my requirements: big backyard, cable TV in each bedroom, close to many public golf courses, and a reasonable walking distance to the nearest shul. I had no intention of do-ing anything more than sending my kids to religious school, and of course, walking to synagogue three days a year.

Just eight months after a fi rst High Holiday walk to my new Shul, Lois’s mom, of blessed memory, succumbed to a long illness. Though we were not active or observant, the rabbi and the “regulars” immediately embraced us with warmth.

During shiva, the Rabbi visited or called every day and the daily min-yan came to our home each weekday evening. This was a new experience for me; when I was growing up, the minyan only came to the big donor’s or “regular’s” homes or the homes. My new Shul they didn’t care about my level of observance, or how much I gave; they only cared to provide com-fort to someone in the community.

After shiva, my wife went to minyan every day. I joined her when I could, which usually didn’t include Shab-bat, my golf day. The more I went, the more those old feelings began to seep out that locked box stored in the back of my mind, that desire to do more.

Around the same time, I signed up for a home study program. Each day we read one chapter of the Tan-ach and discussed it via an e-mail list. The more I read, the more I wanted to read, and within a few months I was

on every Jewish study e-mail list thatI could fi nd. I began to attend Shabbatservices, participating in Torah discus-sions between afternoon and eveningservices. Those old feeling of wantingto become more observant becamestrong again, but this time it was dif-ferent. My rabbi encouraged the con-gregation to become more observantbut said it was okay to do it gradually.

Judaism isn’t all or nothing; anystep toward Torah is positive. I beganto do little things like lighting candlesFriday night. We went as a family Kab-balat Shabbat service.

Almost a year into my journey, Itook the most diffi cult step of all, giv-ing up my 7:25 Saturday morning teeoff. I found a tee time on Sundays, butmy golf got a lot worse, which justgoes to prove the Lord works in mys-terious ways.

Over the next two years, moremitzvoth began to sneak into my rou-tine. I would wake up wanting to domore: I stopped eating meat from treifanimals, and mixing dairy with meat.I went shul for all the festivals, andbought a new set of tefi lin to wear atthe daily minyan. Eventually my freez-er at home was stocked with koshermeat even though my house wasn’t atall kosher.

I have learned much about the spir-it of practicing Judaism. Jewish ritualsare not purely the solemn rites as I hadalways thought they were. They are achance for joy, to relish your time withfamily, community and HaShem.

I once read that in the creation theworld, sparks of holiness were spreadacross the earth. Every time that a Jewperforms one of the 613 mitzvot, oneof those sparks is purifi ed and sentback to heaven. Each time I added amitzvah, I felt a little closer to the Cre-ator, and that bit of closeness mademe want more. The guilt that I used tofeel for not being observant has beenreplaced with the joy that I was on theright path.

I wouldn’t have started on the roadtoward observance if my father haddriven to shul on the High Holidays, itwas clinging to that one mitzvah thathelped me pivot in the right direction.

I still walk to Shul on the High Hol-idays. It’s not 26 blocks; just two bighills and a valley. My father sleeps atour house because he still doesn’t liketo drive on the holidays . And the mostjoyous part of it all is I get to walk toShul with him again, and my kids joinus for the walk. Hopefully when theylook back at their walks, they will beas important for them as they were formy dad and me.

Jeff Dunetz is the Editor/Publisher ofthe political blog “The Lid” (www.jeffdu-netz.com). Jeff lives in Long Island.

POLITICO TO GO

Jeff Dunetz

structed in the central parade ground.Seeing the rows and rows of bunks out-

doors and realizing the festival of Sukkot was coming, this rabbi had managed to se-cure some schach (plant shrubbery), plac-ing it atop some of the boards of the semi-constructed bunks beneath the open sky in such a way as to construct a minimally ko-sher sukkah. However, the mitzvah of living in the sukkah can only be fulfi lled by either sleeping (which was out of the question) or eating in the sukkah, which was his aim.

Seeing the hesitation on the boy’s face, and desperate to fulfi ll this mitzvah against all the odds, the rabbi begged him for the loaves, if only for a few minutes. “I will give you these loaves”, said the boy but only on condition you take me with you to fulfi ll the mitzvah of the sukkah.”

The shocked rabbi attempted to dissuade the boy. He would be risking his life by walk-ing outside after curfew, and again for carry-ing two whole loaves of bread and of course for attempting to sit in a sukkah. But nothing he could say would dissuade the boy, so to-gether the two of them, and old rabbi and a student, risked their lives and sat, for a few brief moments, in a sukkah in Auschwitz.

The Sfat Emes suggests that on Yom Kip-pur we attempt to recapture the world as it was before we sinned. When Adam and Eve were fi rst created, Hashem placed them (us)

in the Garden of Eden which was the world as it could be. However, due to our inevitable mistakes we were forced to leave the Garden of Eden and venture out into the world as it had become: a world more distant from G-d. And ever since that time we are attempting to perfect this world and rectify our mistakes to recapture the world as it could be: the world of the Garden of Eden.

But if Yom Kippur remains just one special day of the year, when we let go of the world and come close to Hashem, then we have missed the point. The real challenge of the Sukkah is whether we can bring a little bit of Yom Kippur with us back into the world. We spend a week in the Sukkah to remind us that all we own and all the things we think we have are really an illusion; reality is the world of the Garden of Eden; the world of ethics and love, of closeness to Hashem and Torah.

If two Jews can disconnect from the night-mare illusion all around them, even in Aus-chwitz, then perhaps we can all tap into a small fraction of that strength to do the same in our every day as well.

Rav Binny Freedman, Rosh Yeshivat Orayta in Jerusalem’s Old City is a Company Com-mander in the IDF reserves, and lives in Efrat with his wife Doreet and their four children. His weekly Internet ‘Parsha Bytes’ can be found at www.orayta.org

Disconnecting from the illusion

Opinion


On Sukkot, we shop for a produce item that most of us have no intent in eating. I am always amused by the parallels between

those that want an etrog that is mehadrin min mehadrin and a senior at the grocery store try-ing to fi nd the best cantaloupe.

There is no fruit on earth that gives of such a powerfully intoxicating aroma, but is essen-tially inedible. Raw, etrog is so sour and bitter

that even as a substitute for lemons it doesn’t re-ally work. Not that it’s stopped anyone from trying. There are pletho-ras of products that are made from etrogim and I am pretty sure I have tried them all. From the overly tart jams that re-quire far too much sugar to make the etrog palat-able to the sickly sweet candied etrog.

I have even used aro-ma-lacking etrog soap from “gourmet” soap manufacturer Sabon. All of these methods of uti-

lizing etrogs after they have fulfi lled their hala-chic duties have left me wanting.

It wasn’t until a few years ago when I was traveling in Italy that I came up with an idea for how to solve the etrog problem. While in south-ern Italy I was introduced to a popular liquor made from lemons aptly called Limoncello. Having had fi rsthand experience with how well alcohol is able to extract fl avor and aroma I de-cided to try and adapt a recipe for Limonchello

to work with etrogim. Step one was waiting forSuccot to be over. Once it was I went aroundmy shul and collected all of the unwanted etrogsthere were to be had. All told I found myself withabout fi fty. This was far more then I needed butit did make my house smell amazing for severaldays. I then went out and bought two bottles ofhigh end vodka.

Each bottle was 750 milliliters apiece. I tooktwenty of the larger etrogim and I used a vegeta-ble peeler to remove long strips of the peel fromthe etrogim. Once I had done this to all twentyetrogim I placed the peel strips into a very largeplastic container and poured both bottles of vod-ka over them. I sealed the container tightly andlet it steep for two weeks. Once the two weekswere over I took 5 (yes fi ve) cups of sugar andadded it to a large pot with 7 cups of water.

I put this on the stove at medium heat, stir-ring gently, until the mixture had become simplesyrup. Once the mixture cooled I added it to myetrog vodka, recovered and allowed it to sit foran additional four days. After those four days Istrained out the peel and was left with a syrupyyellow liquid that smelled every bit as good asa fresh etrog. I transferred my Etorgcello intoindividual bottles and put it in the refrigeratorto chill. The fl avor of the etrogcello is sweet butvery bright and really manages to capture thearoma and convert it into a fl avor. This recipegoes wonderfully with deserts or even oversome vanilla ice cream. So as you go to pick outthe perfect etrog remember you’re going to wantone that can pull double duty this year.

Zechariah Mehler is a widely published foodwriter and expert in social marketing. Follow himon Twitter @thekoshercritic

Ideal reuse for your Etrog

THE KOSHER CRITIC

Zechariah Mehler

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In the context of a discussion about what materials could be used for building a sukkah, the Gemara Sukkah (11b) raises

a debate between Rabbi Eliezer and Rabbi Akiva regarding of what material the original sukkah G-d described in Vayikra 23:43 was made.

The verse says “[You will sit in the sukkah because] I had the Israelites live in huts (suk-kahs) when I brought them out of Egypt.”

Rabbi Akiva says the sukkahs in question were actual booths. Rabbi Eliezer says the sukkah was not a physical structure – the protection of the suk-kah was actually G-d’s clouds of glory. [The Mechilta of Rabbi Yish-mael (Bo 14) switch-es around who said what.]

These opinions lend themselves to different levels of understand-ing.

On a simple level, the debate is over

whether the physical sukkah we are meant to build refl ects a literal or metaphysical sukkah that protected the Israelites in their journey. The sukkah of today mirrors the sukkah of yesteryear.

On a deeper level, the discussion revolves around the role of G-d in our lives. According to Rabbi Akiva, G-d provided the means for the people to be self-suffi cient, giving them the temporary dwellings that they managed

themselves. When we build our sukkah, we leave our permanent homes to these tempo-rary dwellings to demonstrate our faith in G-d, on the one hand, that we are confi dent that our temporary home will sustain us. On the other hand, we are able to perceive a newfound appreciation (if we take notice) for the G-d-given gifts we enjoy regularly, such as a roof over our heads, air-condition-ing and heating, and home amenities that make our lives easier (though no longer less complicated) than things were even one hun-dred years ago.

In Rabbi Eliezer’s interpretation, the suk-kah as a refl ection of the clouds of glory car-ries much depth to it. When we sit in the suk-kah, we are reminded not only of the physical G-d-given gifts we enjoy. We can contemplate the Divine hand that watches over us.

This idea is particularly poignant after Yom Kippur, after we all proclaimed that G-d determines who will have a peaceful or tur-bulent year, who will become poor and who will become wealthy, who will be denigrated and who will be elevated. The good times and the bad times are brought upon us by G-d. Our choices in the past and behavior in the present (and future perfect – for gram-marians) contribute to what future outcomes will come about.

All this being said, I think the point added by the Midrash (Sifra 12) to the conversation of Rabbi Akiva and Rabbi Eliezer, is the one we need to bear in mind. And, as obvious as it seems, it likely carries the greatest depth of any reason for why we build the sukkah, and what we are commemorating in using the sukkah.

After recording both opinions, the Mi-drash says “We learn that even the sukkah is a reminder of the exodus from Egypt.”

It is obvious simply because our liturgy includes the phrase “zecher liyitziat mitzray-im,” a reminder of the exodus, after each ref-erence to the holiday in the holiday prayers.

The signifi cance of the exodus cannot be overstated. It needs to be etched in our heads so we can understand what it means for a group of slaves with a common ancestor to leave Egypt in order to become a nation, un-der G-d.

The Mechilta of Rabbi Shimon Bar Yochai describes the image of the sukkah of clouds as a parable. The people left Egypt and en-tered the clouds right away, to rest in the area called Ramses, much as a groom might bring a palace to the door of his bride, so when she leaves her old home, she enters his domain right away.

Leaving Egypt to enter G-d’s immediate protection symbolized the creation of a Holy

nation. Just like Yom Kippur turns people of all walks of life, with different life experienc-es, into people with a shared experience whoshare the same clean slate, the Divine protec-tion gave the people a new collective lease on life and lease on G-d as the took upon the selves the monikor of a “kingdom of priests and a holy nation.” (Shmot 19:6)

Whether we’re enjoying the sights of suk-kahs around town, or basking in the feelingof collectiveness that we enjoy as the bride who just left her old home to enter her new home, we can always look to the symbol ofthe Exodus from Egypt for inspiration. Forour purposes, imitating actual sukkahs or di-vine clouds can carry the same signifi cance.

As we’re reminded of the Exodus, may wemerit to recognize and experience the unity that is embodied in the image of enteringG-d’s palace as one nation, under G-d, indi-visible by petty grievances and unnecessaryaltercations.

Unifi ed by the Sukkah

Rabbi Avi Billet

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Creative on Sukkotsukkah is more about the building material, which he receives at no cost, by collecting Coca Cola plastic crates from local bever-age distributors, constructing hem into his sukkah wall. “It’s like a huge Lego project, it takes longer than building a standard suk-kah, but I’ve never had to pay for it,” Stein said. A popular stop on the local sukkah-hopping route, the Coke box sukkah has ex-panded over the past 15 years. “It fi ts up to 40 people this year,” Stein said.

A short distance away, Esti Rezorsky’s sukkah testifi es to her family’s history, set-ting it apart from her neighbors. “The walls are made from Persian carpets and it fi ts up to 60 people,” Rezorsky said. A grandchild of Persian Jewish immigrants, Rezorsky recalls their emphasis on dwelling inside the tent. “The sukkah has a living room and a dining room to enjoy the evening,” Rezorsky said.

The schach is a woven mat that slows the raindrops as they pour in, reducing moisture, while keeping in line with the mitzvah of ex-posure to the sky.

In Belle Harbor, home school parent Joyce Semel, a mother of three, recalled her eure-ka moment that led to a trampoline sukkah. “My two boys were in shul, and I was alone, jumping and laying down on the trampoline,” Semel said. “My home is a magnet for neigh-borhood kids and I thought of the Naomi Sh-emer song about a girl who built a sukkah.” Teaming up with her neighbors Mike Alacha, a Syrian-born engineer; and Robert Hyman, who grows bamboo stalks in his yard, the Semels topped the trampoline’s wall with stems and foliage. “We will be jumping for joy on this zman simchateinu,” Semel said. Although the family has a conventional suk-kah on their porch for the main meals, the backyard sukkah will be used for meals that are traditionally eaten on the fl oor, including Japanese and a Bedouin theme.

Recalling the fi rst sukkah that were used in the Exodus, Woodmere resident Harold Klein described his sukkah as a story of his own path towards observance. His fi rst suk-kah was erected two decades ago when Klein attended a Conservative congregation in Oyster Bay. “We started a sukkah patrol of 10 families, buying the wood at Home Depot, and most of us that group became frum. I kept the design and made it bigger.” Hanging from the schach were cornstalks with ears of corn, illuminated by holiday lights and Middle Eastern design lanterns. “Creativity is the greatest form of imitating G-d and it’s a reminder of my journey,” Klein said. “The sukkah is about what you put into it. It is so much sweeter when you’re the builder.”


Above photo by David Eben, below by Sergey Kadinsky

Stony Brook’s David Eben has a pentagon-shaped sukkah for up to 30 people.Harold Klein’s sukkah hangs corn while Abe Zelmanowitz fl ies his family’s albumphotos and artworks for the week-long holiday.

The Strauss family of West Hempstead remembers their Sukkot in Jerusalem.

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By Rabbi David Etengoff

Dedicated to the sacred memory of my sister-in-law, Ruchama Rivka Sondra, and the refuah shlaimah of Yosef Shmuel ben Miriam.

On the surface, the mitzvah of dwelling in the succah appears to be quite straightfor-ward. The Rambam formulates the mitzvah in the following fashion:

What is the mitzvah of dwelling in the succah? One should eat and drink and dwell in the succah for the entire seven-day period both at night and during the day in exactly the same manner that he dwells in his house during the other days of the year. Throughout the entire seven-day period a person should treat his house as a temporary dwelling and his succah as his permanent dwelling. As it says in the verse: You shall dwell in succot for seven days [Vayikra 23:42]. (Mishneh Torah, Sefer Zemanim, Hilchot Succah 6:5) (This and all translations my own)

The Rambam’s emphasis is clearly upon the maaseh hamitzvah, the actual manner in which the commandment is to be per-formed. Moreover, his presentation is, in re-ality, an excellent synopsis of material that has already been clearly presented in earlier Talmudic sources, and does not contain any chidush (unique idea).

In contrast, Rav Yaakov ben Asher (1270-1340), known as the “Tur” after the name of his monumental work, spends a good deal of time in his introduction to Hilchot Succah presenting and analyzing the rationale be-hind this mitzvah:

“You shall dwell in succot for seven days…in order that you should know throughout the generations that I caused the Jewish people to dwell in succot when I led them out …[from Egypt]” [Vayikra 23:42]. The To-rah makes the mitzvah of succah dependent upon the Exodus from Egypt. So, too, in the case of many other mitzvot. This is so since this is a matter that we saw with our eyes and heard with our ears and no one is able to deny it. It teaches us about the truth of the existence of the Creator, may He be exalted, and that He created everything according to His will. It also teaches us that He has the power, the dominion, and the ability, both in the upper and lower worlds to do with them as He so desires…

Rabbeinu Yaakov uses this introduction as a podium for presenting the true mean-ing and signifi cance behind the oft-quoted phrase “zacher l’yitziat mitzraim” (“a re-minder of the Exodus from Egypt”) that is found in every single Kiddush that we recite and, quite often, along side many of the mitz-vot in the Torah.

Rabbi Yoel Sirkes (1551-1640), known as the “Bach” after the name of his commentary on the Tur, plumbs the depths of Rabbeinu Yaakov’s analysis. In doing so, he reveals the hidden levels of meaning that are fundamen-tal to the mitzvah of dwelling in the succah. He notes that the Tur’s true point in explain-ing Vayikra 23:42, is the concept that: “The proper intention (kavanah) that one should

have in performing the mitzvah of succah is that of remembering the Departure from Egypt.” The Bach repeats this interpretation of the Tur’s analysis by noting: “The purpose of the mitzvah of succah is to remember the Departure from Egypt. This is accomplished through one’s dwelling in a succah wherein the shade is greater than the sun. This, in turn, is a reminder of the Clouds of Glory that protected them [the Jewish people]…”Almost as an aside, he gives us a glimpse of the highest form of fulfi lling this command-ment. Although he states that: “… the true understanding of the verse does not state that the proper intention underlying the mitzvah of succah is ‘in order that you should know throughout the generations that I caused the Jewish people to dwell in succot,’” he adds: “… this portion of the verse will enable one to fulfi ll the mitzvah in its most proper fash-ion (k’tikunah).”

In other words, for the Bach, if one wants to fulfi ll the mitzvah of dwelling in the suc-cah in the most complete manner, he must focus upon two aspects of the mitzvah: its inextricable connection to the Exodus and a clear and present knowledge that Hashem, in His great and endless benefi cence, caused us to dwell in succot when He mercifully took us out of Egypt.

May it be Hashem’s will that when He sees us dwelling in our succot this chag (holi-day), He will fulfi ll the beautiful words of our Friday night tefi lot (prayers): “And spread over us the succah of Your peace. Blessed are You Hashem, Who spreads the succah of peace upon us and upon all His people Israel and upon Jerusalem.” May this Succot her-ald the coming of Mashiach Tzidkeinu (the one and only Messiah), the rebuilding of the Beit HaMikdash, and true and everlasting peace for the Jewish people and all mankind. V’chane yihi ratzon.

Chag Sameach!

Past drashot may be found at my website:http://reparashathashavuah.weebly.com/The email list, b’chasdei Hashem, has ex-

panded to hundreds of people. I am always happy to add more members to the list. If you would like to be added contact me via email at [email protected].

Succot 5772

Understanding the Mitzvah of Dwelling in the Succah

Hebrew only please!A Jewish newspaper should have a Hebrew column. So here it is. We will try to maintain a level of vocabulary so that it will be easy

enough for students to read and interesting enough for those more fl uent to enjoy.

Sukkot in 1973

Rabbi Noam Himelstein studied in Yeshivat Har Etzion and served in the Tanks Corps of theIDF. He has taught in yeshiva high schools, post-high school women’s seminaries, and headed the Torah MiTzion Kollel in Melbourne, Australia. He currently teaches at Yeshivat Orayta in Jerusa-lem, and lives with his wife and six children in Neve Daniel, Gush Etzion.

By Rabbi Noam Himelstein

The Jewish Star fi le photo

Retelling the Exodus through the mitz-vah of a temporary dwelling.

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The adage that all beginnings are diffi cult applies equally to all human endeavors. In the world of Bible commentaries on

the Book of Genesis, Bereshis, such begin-nings are both literal as well as metaphoric. High quality peshat and derash are not easy to fi ne. This week’s review will hopefully prove that this year’s newly published works are the exception.

This week’s review will briefl y touch upon several newly minted commentaries on Genesis , one an anthology of multiple authorship, and the others each of singular

authorship represent-ing, some of the fi nest thinking in the world of biblical scholarship today.

It will not be the purpose of this essay to evaluate in detail the content of these works, rather it will be my purpose to share with you my impressions based upon my famil-iarity with the previous works of these authors. In many instances

much of their prior works are refl ected here-in.

“Torah MiEtzion: New Readings in Tan-ach –Bereshis” [Maggid Books / Yeshivat Har Etzion 2011] is a multi-author anthology by current and previous members of the facul-ty of Yeshivat Har Etzion in the Gush. This work consists of four essays for each parsha in Genesis spanning the full gamut of the

historical range covered by each respective biblical narrative found within each parsha.

This sophisticated work represents the development of a very special interpretive method of commentary that refl ects a rigor-ous interpretive mode that is both analytical as well as creative in both its presentation and freshness in approach.

Among some of the authors whose work is to be found within the pages of this work are:

Rabbi Aharon Lichtenstein, senior Rosh Yeshiva at Har Etzion; and Rabbi Menachem Leibtag, founder of the Tanach Study Center on the internet. He teaches Bible studies at Midreshet Lindenbaum, Yeshivat Sha’alvim, and Har Etzion. He is also a frequent visitor and guest lecturer in the United States, espe-cially here in the Five Towns.

Also featured in this volume is an essay by Rabbi Mordechai Breuer, zt”l, who taught at Har Etzion for over thirty years. He was the originator of the method of biblical inter-pretation known as “Shitat Habechinot”. Two works of his on Genesis appeared after his passing. His commentary, in English transla-tion, contained within this work refl ects but a sampling of the greatness of his scholarship.

According to the editor of this anthology Rabbi Ezra Bick, the majority of the essays in this book were originally published in the parsha series of the Virtual Beit Midrash at :

www.vbm-torah.org perhaps the largest and most informed website of Torah learning on line today.

This work is the fi rst volume of what is planned as a fi ve volume series on the Chu-mash.

Another newly published commentary on

Genesis is, “Jerusalem Stone: Insights into the Weekly Parsha From The Old City of Jerusalem” by Rabbi Avigdor Nebenzahl, who serves as Rav of the Old City of Je-rusalem and is the senior Rosh Yeshiva of Netiv Aryeh. He learned b’chavrusa for many years with HaRav Shlomo Zal-man Auerbach, zt’’l, and studied at both Ponovezh and Mir Yerushalayim.

According to book editor, Nechemiah Klein, this work was the result of a proj-ect that began over thirteen years ago. The Rav would give his weekly shiur in Hebrew which was then translated into English and sent on line to the yeshiva email list, world-wide.

The shiurim in this volume contained herein refl ect a representation of Rabbi Nebenzahl’s scholarship and erudite manner of interpretation of the Chumash text.

Hopefully, this work will be followed by others aimed at completing the Chumash.

Lastly, I am delighted to note the publi-cation by the Orthodox Union of ,”Echoes of Eden” [Gefen Publishing House, 2011] based upon the Me’orei Ha’aish Chumash commen-tary by Rabbi Ari Kahn, director of foreign student programs and senior lecturer in Jew-ish studies at Bar Ilan University. Rabbi Kahn also lectures at Matan, and Aish HaTorah where many of the essays in this work were fi rst presented.

According to Rabbi Menachem Genack, general editor of the OU Press, Rabbi Kahn’s work refl ects the culling of material and ideas from a wide range of sources, and in-terpretations many seldom cited in the more

conventional studies in Chumash.The content of each of the parsha essays

by Rabbi Kahn represent a breezy, reader-friendly style of writing, while at the sametime, especially through his extensive stel-lar footnoting, maintains a serious and mostscholarly tone of learning.

This year, as with last year, Shabbos Bereshis is also Isru Chag, the day after Simchas Torah. Unlike other years, it is not a stand alone day with its distinct identity.Thus, I chose to present to you this brief se-ries of reviews at this time, before Succos, tothus enable you to get a heads up on some ofthe fi nest Torah learning for the long wintermonths to come.

Chag Same’ach and keep safe.

Alan Jay Gerber

The Kosher BookwormIn the beginning: The latest commentaries on Genesis

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Hofstra University Department of Drama and Dance

presents Friday, October 21 and 28,at 8 p.m.

Saturday, October 22 and 29,at 8 p.m.

Sunday, October 23 and 30,at 2 p.m.

John Cranford Adams Playhouse South Campus

For tickets and information, contact the Playhouse Box Office at

516-463-6644Monday through Friday

11 a.m.-3:45 p.m.

Book, Music and Lyrics by Jonathan Larson

Special performance byANTHONY RAPPOriginal star of Rent, off-Broadway, on Broadway and the film

Saturday, October 29, at 4 p.m.Tickets are $25; concert ticket holders receive one free ticket to Hofstra’s production of Rent

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Oct. 15Sukkah hop for kidsCONGREGATION SHAARAY TEFILA, located at 25 Central Avenue in Lawrence, is holding a sukkah hop for children in 6th grade and under. The group will meet at the synagogue. The event begins at 4:30 p.m. For hosting and information, contact Rabbi Avrohom Walkin at 347-524-3864.

Oct. 16Simchat Beit HashoevaCHABAD OF THE FIVE TOWNS is holding its Simchat Beit Hashoeva celebration at Andrew J. Parise Cedarhurst Park with live music, dancing and Chinese acrobat Xaio Di performing. The event runs from 5:30 p.m. to 8 p.m. For more information, contact 516-295-2478.

Sukkot CarnivalCHABAD OF ROSLYN is holding a carnival with a giant slide, obstacle course and aerial acrobat show. The free public event runs from 11 a.m. to 2 p.m. For more information, contact 516-484-3500.

Oct. 16-17Chol Hamoed showYESHIVA DARCHEI TORAH, located at 257 Beach 17 Street in Far Rockaway, is hosting noted ven-triloquist Jonathan Geffner at 6:30 p.m. and the Chicago Acrobat Team at 7:30 p.m. Each event is $10 per person and seating is separate. Tickets are available at the yeshiva offi ce and Judaica Plus of Cedarhurst. For more information, con-tact 718-868-2300 ext. 393.

Oct. 18Martin Fletcher speaksFRIEDBERG JCC, located at 15 Neil Court in Oceanside, is hosting longtime NBC Middle East

reporter Martin Fletcher, who will be speaking on his novel The List, a blend of personal family history and research about an Austrian Jewish family living in London during the holocaust. Fletcher’s previous book is Walking Israel, bout his walk along Israel’s Mediterranean coastline. The event begins at 7:30 p.m. and costs $8 per person. For more information, contact 516-634-4151.

Oct. 19Succos ExtravaganzaUNCLE MOISHY and New York Boys Choir are hold-ing a Chol Hamoed concert at Torah Academy for Girls, located at 444 Beach 6 Street in Far Rockaway. The event includes rides and a clown performance. Thickets cost $15, $18, and $25. Showtimes are at 12:30 p.m. and 2:30 p.m. For more information, contact 718-376-9395.

OngoingBat Mitzvah classesDRISHA INSTITUTE FOR JEWISH EDUCATION is now offering a Bat Mitzvah program at Congre-gation Beth Sholom, located at 390 Broadway in Lawrence. Titled “Our Mothers, Ourselves,” this fi ve-week class for mothers and daughters ages 11-13 will explore different personalities of women in the Tanakh from both pshat and drash perspectives. The class will also discuss the signifi cance of becoming a Bat Mitzvah and how it relates to these prominent women. The classes will take place on Sundays at 10:30 a.m. starting on Nov. 13. For more information, contact [email protected]

Thursday night learningKEHILLAS BAIS YEHUDAH TZVI, located at 391 Oak-land Avenue in Cedarhurst has a Thursday night learning program with video lectures by noted lecturers Rabbi Eli Mansour at 9 p.m. and Rabbi Yissocher Frand at 10:30 p.m. Hot chulent will be served, concluding with maariv services at 11:15 p.m. For more information, call 516-374-9293.

ON THE

CalendarSubmit your shul or organization’s events or shiurim to [email protected].

Deadline is Wednesday of the week prior to publication.

Dear Aviva,I have been divorced for 5 years and am

serious about getting remarried. I don’t have any kids, I present myself well and have a de-cent job that I’m happy with.

I know that it is much easier for me to fi nd dates since I am a guy, but I am having trouble fi nding the type of woman that would fi t my haskafa. I used to be more halacha-oriented when I was dating the fi rst time around, but since the divorce I have slowly reevaluated my values and practices. I stopped davening during the week, but I go every to Shul ev-ery Shabbos morning. I don’t wear tefi llin, haven’t opened up a sefer to learn in years and don’t intend to.

But the people I get set up with are at either extreme. The women are either very frum or not even Orthodox. How can I de-scribe what I am looking for? Where can I fi nd people like me?

-Modern Man

Dear Modern Man,I remember learning that there are only

two types of Jews: the ones going up and the ones going down. Now that you’ve made some changes longitudinally, fi gure out where your latitudinal position is. Meaning, are you a modern man who is very into his weekly conversation with G-d, or do you feel like your Shabbos shul visits may also fall by the wayside in a few months?

Divorce is a major transitional period that is not so settling. Once the dust settled from your divorce and you moved more to the left, did you continue to cross the lines that you never would have before? Or did the dust settle to fi nd you in a steady spot to the left of your former self?

It’s totally normal to revamp things a bit after a marriage dissolves. But I do get very nervous when I see a divorcee going a little too crazy shedding his skin. It would point to some underlying issues that should have been and should be addressed.

So, to answer your initial question, I don’t think you need to fi gure out exactly what type of lady you need. Instead, if somebody asks you about yourself, you can say, “I’m modern—I go to shul once a week, and I don’t learn. I want to date someone who is ok with that.” And then add: “And I would not be ok with somebody who davens way more than I do while buttoning up her top button to get dressed to go to her fi rst of fi ve shiurim for the day. At the same time, I am not looking for someone who orders a salad in a non-kosher restaurant while on a work-ing lunch with colleagues.”

The extra layer is to match up with some-one who is in your latitudinal hemisphere and facing the same direction. If you are trav-eling farther and farther from yiddishkeit, itwould not be wise to end up with someonewho happens to be in the same spot you arewhile on her way to becoming yeshivish.

Now, just as an aside, I do see a patternof the more modern guy marrying a slightly less modern woman and then, less than ninemonths later seeing something protruding out around the abdominal area. Yes, it hap-pens: the very modern man suddenly ends up wearing tzitzis. This is because, just as a di-vorce can reset a person’s values, a marriagecan shift things around as well. So the reasonI’m bringing this to your attention is because even though you may know who you are andwhere you are going, you will likely changea bit once you are a spouse again. Make surethat you have this fl exible zone built in whenyou’re considering whom to date.

And regarding where to fi nd the type ofperson that you are looking for? That’s easy—fi nd a shul that is congruent with where youare holding. Then there will be swarms ofyour kind not shuckling around you.

Also, search out for the right singles scene. If you happen to date someone who fi ts yourhaskafa, but perseverates on cats while you are highly allergic to felines, fi nd out if shehas friends.

Happy hunting!

-Aviva

Aviva Rizel is a Marriage and Family Ther-apist in private practice that can be reached at 347-292-8482 or [email protected].

Ask AvivaSeeks woman with mid-range values

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Due to the holiday ofSukkos,

the Jewish Star will not publish onOctober 21st

Call 516-569-4000 x 290to place your ad.

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By JEFF [email protected]

Howard Kopel is running for his second term as county legislator of the 7th Legislative District, which covers Cedarhurst, Inwood, Hewlett, Lawrence and Woodmere, South Valley Stream, Oceanside, Island Park and portions of East Rockaway and Bay Park. The Lawrence resident was elected in 2009 after defeating incumbent Jeff Toback.

He is being challenged by Adam Moser, a Democrat from Hewlett. Moser is a former district court judge, who has a Rockville Centre legal practice.

Kopel challenged by Moser in 7th L.D.

Howard KopelRepublican, incumbent

Age: 60Lives in: LawrenceEducation: Bachelor’s in political science from Brooklyn College; law degree from Brooklyn Law School.Career: Attorney/businessman, owns and operates Sutton Alliance, a national title insurance and settlement service in Valley Stream.Family: Wife, Esther; four children and eight grandchildren.

ELECTION 2011

Herald: Why do you think the transfer of sewage from the Five Towns to the Bay Park Treatment Plant is a good idea?Kopel: Actually, this my predecessor’s idea, and was passed before I came to office. At this time the Bay Park treatment plant is not in any shape to accept additional unprocessed sewage from other areas. Over a decade of neglect, dismissal, and outright contempt for the people of East Rockaway and Bay Park left a critically important facility in serous disrepair.Since coming into office, I have worked to renovate the Bay Park Treatment Plant into the stat-of-the-art treatment facility Nassau County needs. At the same time, we must provide residents of Bay Park the security of knowing that living near a treatment plant doesn’t have to mean putting up with a dirty, smelly treatment plant.

Moser: I am very troubled by the persistent problems of the Bay Park Sewage Treatment Plant. Having gone door to door in the area, I smelled the problem firsthand. The only solution to this problem is to build an ocean pipeline and stop dumping in Reynolds Channel. Currently, the Lawrence station is dumping into Reynolds Channel as well. Once we have fixed the Bay Park facility with an ocean pipeline, if transferring the Five Towns sewage there to stop all flow into Reynolds Channel makes sense. We need to get all sewage dumping away from our beaches and communities.

Herald: What will you do to improve depressed communities such as Inwood?Kopel: Inwood is an admirably community-minded area. Inwood is no different than many of our communities. Taxes are too high, and are driving people and businesses away. I am in constant contact with various Inwood civic orga-nizations, to be sure I hear and understand their needs. I am committed to use whatever resources are available to me to help business-es and people improve a vibrant and important community.

Moser: Inwood needs to have revitalized afford-able housing. I have been a strong proponent of the Neighborhood Stabilization Program, which has been an amazing model of how Nassau County can leverage state and federal funds to build a stronger county. By buying foreclosed properties and by working with local nonprofits to rehabilitate them into moderately priced housing we are able to create a welcoming environment for new residents and protect the value of the houses of our current residents.

Herald: Homeless families and registered sex offend-ers both live in the Long Beach Motor Inn. How would you address this problem?Kopel: Contrary to what some people assume, this facility is not in my legislative dis-trict. Of course, that doesn’t mean that it is of no concern to me. It is still close by and, therefore, of concern to the residents of the 7th L.D. I work closely with County Legisla-tor Denise Ford (R-Long Beach), whose district includes the facility, as well as 4th Pre-cinct Inspector Christopher Cleary, to ensure that public safety concerns are met. Certainly, even if the Department of Social Services feels that this is an appropriate place to house people, no one has the right to cause problems. If the good people of Nassau County are helping people (or even if not) we have the right to expect good and respectful behavior, and an obligation to enforce that expectation.

Moser: What is happening at the Long Beach Motor Inn is very disconcerting as it is also very close to local parks and schools. First, Nassau County must be more mindful of where it is placing people that it is required to provide housing for. Second, the situ-ation shows that our current laws regarding the proximity to schools where sex offend-ers can reside is far too low. While the Motor Inn is outside the legal boundary it is well within walking distance of Lincoln Orens Middle School. In order for our county to grow we must make our fam-ilies feel safe. This issue highlights why I find it all the more troubling that we are pro-posing gutting our police protection. We must insure that probation officers have up to date information on the locations of released sex offenders, especially those whose victims have been children. We can work with the police and court system to streamline our monitoring system.

Herald: What other issues do you think are important to your constituents?Kopel: Taxes are the preeminent issue. People are fed up and will simply not tolerate additional taxes. They laugh when they hear our leaders in certain quarters propose “raising revenue” as the solution, because it is well understood that “revenue” is just code for new taxes. I have kept my pledge to not support new taxes, and have even eliminated tax increases already passed by the pre-vious Democratic county executive and legislature. When I took office, the area’s infrastructure was in terrible disrepair, and there was a culture of neglect. Our phones ring off the hook because people know that when they call me they will get a response and see action. Two examples of change are the $80 million investment this year into improving the Bay Park swage facility, and rebuilding the Branch Boulevard sidewalks. My office spends a great deal of time resolving safety issues concerning replacing missing street signs, repainting faded road markings, etc. These sound simple, but I can’t tell you how many times I’m told that call after call failed to get the needed response.Communication. I put a great deal of effort into staying in touch with constituents through frequent newsletters and other notices about matters of concern. My predecessor and the other Demo-cratic legislators did not communicate with constituents except right before elections. I believe that my constituents know that they can contact me and get action on their issues.

Moser: I think the residents of Nassau County are outraged at Mr. Kopel and his Republican colleagues voting huge pay raises for their party bosses. I think it is appalling that the Republican-led legislature could find money in the budget to vote itself pay raises, tried to ram a tax increase down voters throats to fund a billionaire’s pet project and is seriously considering a budget that will gut our police force and put our citizens in danger. We should be making Nassau County a safer place, which will attract new businesses and residents. This budget will make it harder to build a financially strong county by making Nassau a less hospitable place to live and work.

Adam MoserDemocrat, challenger

Age: 47Lives in: HewlettEducation: Bachelor’s in international business from the University of Bridgeport; law degree from Brooklyn Law School.Career: Attorney, District court judge, judi-cial hearing officer for Queens County Supreme Court and Nassau County Traffic Parking Violations Agency.Family: Wife, Laurie, and three children.

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Help Wanted

CLASSIFIEDSTo Advertise In This Section, Call 516-632-5205

EDITOR WANTEDThe Jewish Star is seeking a new editor to lead our team. The Star reaches more than

10,000 Orthodox Jewish households in the Five Towns, Great Neck and Brooklyn, with breaking news, feature stories, personality profiles and in-depth coverage of the community's yeshivas and shuls. You can check out our website at www.TheJewishStar.com.

As editor, you will seek out story ideas, write and assign pieces, edit others' work, and oversee the website and the weekly layout and production of the paper. You should be familiar with the Five Towns and Brooklyn Orthodox communities, and have an understanding of Torah Judaism and issues and currents within the larger Orthodox world. The Star staff is a small and autonomous operation within a larger company.

Richner Communications is a family-owned publisher of 28 weekly community newspapers and shopping guides. We offer a friendly informal environment in our state-of-the-art offices in Garden City, salary, paid time off, excellent health plan and 401(k). Please send resume with cover letter and salary requirements to: [email protected].

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Location: Lawrence Middle SchoolRegistration: 8 am

Start Time: 9 am

Early Registration Centers:The Dime Bank - 432 Central Ave, Cedarhurst

Morton’s Army & Navy Store - 533 Central Ave, CedarhurstThe Five Towns Community Chest - 1004 Central Ave, Woodmere

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And not only was St. Francis named one of the best hospitals in the countr y for cardiology and heart surger y by U.S.News & World Report for the fifth consecutive year, they were once again named the best heart hospital on Long Island. In fact, they have the most physicians recommended for cardiac care on Long Island. And that proven cardiac excellence should continue well into the future because St. Francis is a premier center for c linical trials in cardiac imaging and treatments. So, if your heart isn’t yet at St. Francis, maybe it should be. After all, you only have one of them.

Once again, St. Francis was named one of the best hospitals for cardiology and heart surgery

by U.S.News & World Report.

Is your heart in the right place?

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October 14, 2011 - The Jewish Star

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