Event writeups

Clare’s instructions for making sufganiyot

December 6, 2018 by Clare Kinberg

Hanukkah is all about oil and resistance, so what better art project than wax resist painting. Molly Meadow made this one in Shlomit’s Beit Sefer class last week.

After about twenty years of annual sufganiyot making, I can share here my process and recipe.

First ingredient, a batch of kids to do the rolling, cutting, filling, sugaring and eating.

About 4 hours before the kids arrive, I pull out the bread machine.

Each batch of dough takes an hour and a half to make, and I make two batches of about 20-25 donuts each.

The ingredients for the bread machine are:

2/3 cup milk

1/4 cup water

1/4 cup butter, softened

1 egg

3 cups flour

1/4 cup sugar

1 tsp salt

2 1/2 tsp active dry yeast

Other stuff you need:

Wok or deep pan for frying

Oil for deep frying. I use canola, about 1 1/2 quarts, enough to fill my wok about 4 inches deep

3 inch diameter cutting tool (I use the ubiquitous Ikea plastic cup)

Medicine dropper for squirting the jelly into the sufganiyot

Jelly filling. I use Kroger All Fruit, seedless variety of flavors, stirred with a tiny bit of water to make it easy to suck into the medicine dropper

Powdered sugar and sifter for shaking

Roll the dough to about 3/8 thickness, cut into 3 inch circles and place on baking sheets to rise, covered with a cloth. Recipe says let rise for 35-45 minutes. We put the oven on 170 degreee F, and put them in for 20 minutes while the kids played games. While the dough rises, heat up the oil to a medium heat until a small piece of dough bubbles when put in the oil. Fry 1-3 minutes on each side, until golden brown. I fry 5 to 7 at a time. Place on paper towels until cool enough to handle. Use the droppers to fill either the side or top of the fried donut, shake on powdered sugar.

Enjoy.

Reconstructing Judaism: Convention Report

November 20, 2018 by Clare Kinberg 2 Comments

Last week, November 15-18, 2018 I joined over 700 Reconstructionists from around the world for an outstanding convention which was titled and themed “Deeply Rooted. Boldly Relevant.” The spirit at Kabbalat Shabbat and havdallah was really sweet and enveloping, I saw many old friends and made some new ones. Below is a short report on the sessions I attended. Your comments and questions are welcome.

Joint Israel Commission (JIC)

The Joint Israel Commission is made of 22 representatives of the Reconstructionist Rabbinical Association, rabbinical students, and lay members (including me) of the movement (these three different constituencies account for the “joint” designation). We met for six hours on Thursday November 15. The JIC was deliberately constituted to include people who hold the widest range of views within the Reconstructionist movement, which means including supporters of the Israeli Defense Force and AIPAC on the more conservative end to Jewish Voice for Peace and anti-Zionism on the other end of the spectrum, with of course, a big middle bulge around the J Street positions. Our challenge as a commission is to advise Reconstructing Judaism on ways that our movement, open to members with all of these points of view, can move, grow and act. In addition to the JIC meeting, I attended a “listening session” in which about 40 people were invited to express what they thought the JIC should be doing while we, the commission members, listened, recorded and took notes.

There are four clusters of activities JIC will be engaged in over the next 3 years.

Thinking and Writing about Israel and Zionism which includes curating articles or books that we’d recommend as bases for congregational discussions.
Recommending best-practices for creating “civil discourse,” that is holding congregational discussions about the Israeli/Palestinian conflict in which each participant can express themselves, learn from others, and evolve.
Enhancing reciprocal relationships between our congregations and Israeli “Renaissance” groups (those exploring creative Judaism, the arts, and organizing for social justice, etc) and groups or individuals working on shared society, Israeli/Palestinian reconciliation and resolution of the conflict.
Curating and recommending adult and youth curriculum on Israel and the Israeli/Palestinian conflict.

RENA (Reconstructionist Educators of North America)

Membership in RENA is limited to current and past directors of education of Reconstructionist schools. I went to two RENA sessions. One was on teaching Israel and the other was led by the master Reconstructionist educator Rabbi Dr. Jeffrey Schein, Senior Education Consultant for the Kaplan Center for Jewish Peoplehood. The session featured presentations by curriculum innovators on: outdoor education, teaching Hebrew in small groups outside of the classroom, building whole school curriculum around practice of middot (Jewish ethical values), and grief and suicide prevention. I was also introduced to “Kaplanian Report Card: An Evaluation Tool for Jewish Education,” which grades each lesson for transmission of five qualities:

Understand and Appreciate Hebrew, Language and, Literature
Practice Jewish Ethical and Religious Values
Participate in Jewish Life
Give Artistic Expression to Jewish Values
Cultivate Jewish Ideals and Role Models

Congregational Programs on Racism and White Supremacy

This terrific session described programs of two different congregations, The Jewish Reconstructionist Congregation (JRC) in Evanston and Adat Shalom, near Washington, DC. The JRC program was a “Racial Injustice Trip to Montgomery, AL” where 29 congregants went together to the National Memorial for Peace and Justice, the Legacy Museum: From Enslavement to Mass Incarceration. The Adat Shalom program was a six session “Racial Justice Discussion Group” that over 60 people attended. They watched videos and had structured discussions on “White Privilege and Implicit Bias,” “The History of Racism in the U.S,” “Wealth Disparity,” and “Racial Bias in the U.S. Justice System,” and then held two “Reflection and Next Steps” sessions. Here is a link to the reading and viewing lists.

Muslim-Jewish Women’s Dialogue Encountering Sarah and Hajar

Finally, I went to a session led by Rabbi Nancy Kreimer, who teaches at the Reconstructionist Rabbinical College and Professor Homayra Ziad, a professor of Islam at Johns Hopkins University. They led us in discussion of sections from the Torah and the Qu’ran that both tell stories of Sarah, Abraham, Hajar and their sons Isaac and Ismail, looking at similarities and differences in texts and commentaries.

Recap of Ayeka Café

November 1, 2018 by Clare Kinberg

Ayeka Café began meeting in January 2018 as a time for AARC members to gather together, ask each other and themselves the question ‘How are you?’ and listen to what emerged. After a good run, our last Ayeka Café meeting was October 4.

Rabbi Ora asked one of Ayeka Café’s regulars, Judith Jacobs, to write about her experiences over the past 10 months.

“The monthly Ayeka Café meetings, facilitated by Rabbi Ora, were an opportunity for Recon members to meet in a less formal setting. I attended these meetings since they began. I found that they offered me opportunities to explore different parts of me. There were three types of activities in which I engaged. The first involved dyads in which we took turns at being a listener and a talker. Not only did these experiences let me learn about someone else, they let me explore some of my own feelings. A second experience that I enjoyed was a more artistic one. In this I used a drawing pad and colored markers to represent my world, including my two cats – Sonya and Amber. This was just for me and not shared with anyone else. Lastly, one evening I had a rush of words filling my head and took the opportunity to journal these ideas. Again, this was just for me. Each person who attended an Ayeka Café took from it an amplified version of what they brought to the meeting.”

—Judith Jacobs

Thanks to all who participated and shared of themselves.

Stay tuned for an announcement in the coming weeks about “Ritual Lab & Learning,” a new AARC program launching January 2019.

Beit Sefer Gets Close in for Simchat Torah

October 3, 2018 by Clare Kinberg

Rabbi Ora and congregants unroll our Torah scroll, believed to be over 200 years old.

Beit Sefer learning about Simchat Torah and preparing to search the scroll for specific words.

AARC board member and Beit Sefer parent Caroll Ullmann getting close to the Torah with her kids.

Dave Nelson sharing the Simchat Torah blessing.

Parading for Simchat Torah with our Etz Chaim tapestry in the lead.

Beit Sefer Builds a Sukkah 2018

September 27, 2018 by Clare Kinberg

This year, 2018, our Beit Sefer tried something new: A Beit Sefer Sukkah Building Sleepover. Beit Sefer families and a few prospective member families were welcomed by Carole Caplan and Michael Sosin to build our traditional sukkah, and then to sleep over under the stars at The Farm on Jennings. Five families, nine kids set up tents and spent the night. Then early Sunday morning had breakfast and welcomed the rest of Beit Sefer for learning about the four species in the lulav and other Sukkot traditions. Tremedous thanks to Matt McLane for many lessons in campout cooking, to Carol Ullmann for shopping, setting up my tent, creating the beautiful etrog suncatchers, and many other things. and to all the parents for making the Sukkot Sleepover happen. Hope the pictures convey the fun!

Beit Sefer Director Clare Kinberg attempts to direct traffic during sukkah building.

After all the hard work, have some cookout dinner!

Parents relax and warm up by the camp fire.

The next morning: K’tanim learn about Sukkot on the farm.

G’dolim discuss how to make the sukkah a welcoming place for
ushpizin/honored guests.

Sukkot Sameah/Happy Sukkot Thanks, Fred Feinberg for all the photos.

Us, God and Challah

June 20, 2018 by Clare Kinberg Leave a Comment

“Everyone touch someone who is touching the challah!”

by Rabbi Ora Nitkin-Kaner

It’s hard for me to resist an easy pun, so when I decided to teach a Shavuot session on challah and how this seemingly innocuous bread is rooted in a fraught relationship between the Jewish people and God, I couldn’t help myself; I named the session, “A Long and ‘Twisted’ Relationship: Us, God, and Challah.”

We began our tikkun leil session by each sharing a memory of challah from our childhoods. We then asked and attempted to answer the question: Why do we eat challah on Shabbat?

Looking through Numbers 15 (click here to access the entire source sheet/study guide), we learned that the mitzvah of challah comes from a commandment in the Torah to set aside a loaf of bread for God “as a gift.” And why 2 gift-loaves, and not just one? Because as the Israelites wandered in the desert, God “rained down bread” for them from the sky – aka manna – and on Fridays, two portions of manna fell, so that the Israelites would not have to gather food on Shabbat.

As we read through the manna story, it became clear that manna was 1. Given by God quite begrudgingly, and 2. That the Israelites mistrusted that God would continuously and consistently provide them with food. The episode of the manna quickly became a test of Israelite faith; the Israelites were ordered by Moses to gather only as much manna as they could eat each day; any manna stored for the following day would rot and become infested with maggots.

The rabbis of the Mishnaic and Talmudic eras had a field day with this enmeshed relationship as the Israelites sought safety and comfort in sustenance and God used food to teach them a lesson. The rabbis considered a variety of lenses through which to understand the relationship:

Rabbi Tarfon imagined God gently extending a hand each morning to deliver the manna like dew, and he imagined that at the same time, God collected Israelite prayers and returned with them to heaven.

Rabbi Shimon wondered why the manna didn’t simply descend once a year, and suggested alternately that 1. God wanted closeness with the Israelites, and thought that their reliance on daily deliveries of manna would reinforce the bond; 2. God wanted to reassure the hungry Israelites that they would consistently be provided for; or 3. God didn’t want to burden the Israelites by making them carry a year’s worth of manna as they trekked through the desert.

So: what are your earliest memories of biting into this sweet and complicated bread? How does challah keep you anchored to God, your ancestors, or tradition?

Belonging in America

June 4, 2018 by Clare Kinberg

By Etta Heisler

I was delighted to dive back into Jewish education at this year’s Shavuot celebration. For five years I worked at the Jewish Women’s Archive writing curricula and supporting Jewish educators as they incorporated contemporary Jewish texts and women’s voices into their work. Upon returning to my roots here in Ann Arbor (and quite literally as a program director at a nature center), I had no idea how much I was missing getting to dissect, share, and explore Jewish texts in this setting.

A quick note: this Shavuot, it was particularly meaningful for me to do some teaching as I continue to mourn the recent death of my Savta, my grandmother Dr. Diane Averbach King. My Savta was a passionate educator and respected scholar, in addition to being a doting and committed grandparent. While much of her work focused on Hebrew and Israel education, she is one of the few people I could always call to talk through ideas, struggles, or interesting new sources. I greatly appreciate the AARC community for inviting me to participate in this way–I cannot say enough how meaningful it was to connect with her memory at this time.

In my session, we explored our own experiences belonging–or not–in Jewish community before diving into four non-traditional “Jewish texts” that depict Jewish life in America: a photograph, a page from a newsletter, an excerpt of letter from a daughter to her parents, and a screen shot of a social media post. I have included the text study packet via Google Drive–feel free to use it or share it, just make sure you give credit where credit is due!

Thinking about the current political state of our country, and of the Jewish community both in the US and globally, there were several ideas that rose to the front of my mind as I looked through sources on jwa.org for this session:

What is the relationship between personal identity and community identity?
What makes, or who defines, a community?
How does one know if one is “in” or “out” of a given community? In other words, how does one know if one belongs in a community or not?
What is the relationship between inclusion (saying who is in) and exclusion (saying who is out) in creating community?

As we looked at each source, we started first with observation (I do, after all, work in science education, so we followed the scientific method). I like to use some standard questions adapted from the method of Visual Thinking Strategies: “What is going on in this source? What do we see/read that makes us say that? What information is missing or confusing?” After we explored, looked for evidence, and hypothesized, I provided some additional historical context and we asked “What more can we see or understand? What more do we want to know?”

In the end, our conversation barely got started before time was up (perhaps next year, we’ll have an all-night session?!). However, our wide-ranging discussion did leave me with a few observations that I think we might be able to use to draw some generalities around the idea of “Belonging,” our theme for the night:

There are many forces that create belonging, some are experienced internally in individuals, and some are experienced externally in groups.
One does not have to feel that one belongs in order for others to see them as part of a community.
Search for belonging can sometimes lead to cohesion and sometimes to separation, or even bigotry.

I encourage you to take one, some, or all of these sources and explore them on your own, with friends at a Shabbat dinner or lunch, or a chevruta learning partner either face-to-face or virtually. What questions do these sources raise for you? What lessons can they teach us, or what insight can they provide about our contemporary communities? How do they help us understand our own sense of belonging–or exclusion?

Thank you again for this tremendous opportunity. Looking forward to learning more!

Jewish Views on Reparations

May 25, 2018 by Clare Kinberg 1 Comment

by Clare Kinberg

May 19^th, Erev Shavuot, was an evening of study, cheesecake and blintzes for AARC. There were four study sessions; I hope to do a blog post on each one:

Jonas Higbee: “Building a Community Response to Fascism: Lessons from Richard Spencer’s Visit to MSU”
Clare Kinberg: “Shavuot4BlackLives: Jewish Views on Reparations”
Etta King Heisler: “Belonging in America: What is Belonging and How Does it Broaden, Limit, Deepen, or Otherwise Define Our Community?”
Rabbi Ora Nitkin-Kaner: “A Long and ‘Twisted’ Relationship: Us, God, and…Challah?”

First up, my session on “Jewish Views on Reparations.” My impetus for the session was “Shilumim,” the shavuot4blacklives study guide put together by Graie Barasch-Hagans, Koach Baruch Frasier and Mackenzie Zev Reynolds and distributed by Jews for Racial and Economic Justice (JFREJ).

Shilumim is the Hebrew word meaning ‘reparations;’ ‘Leshalem’ is ‘to pay’ from the same root as ‘shalem,’ to make whole. The concept of the study guide is to extend the theme of Shavuot, which Jews begin to count down to on the second night of Passover, the beginning of our liberation, and which traditionally ends with the revelation at Mt Sinai, the receiving of the Torah seven weeks later. Graie, KB and Mackenzie suggest we extend this trajectory another several weeks to end on Juneteenth (June 19) with a focus on what is needed to fulfill liberation. That is, reparations.

Shavuot4blacklives introduces the study by reminding us when the Vision For Black Lives Platform was released in 2016, many members of the Jewish community had strong reactions to the way that Israel was characterized in the document, particularly the use of the word “genocide” in connection to the Palestinian people. At the same time, “Jews of Color in our community called on all of us to remain committed to the Movement For Black Lives, to racial justice, and by extension, to Black Jews no matter what.” They offer this study guide on the reparations sections of the Platform as one way to do that.

The Israelites despoiling the Egyptians. Image from f. 13 of the ‘Golden Haggadah.” 1325–1349

Our discussion was framed using Aryeh Bernstein’s essay, “The Torah Case for Reparations,” in which he draws on many places in Torah to conclude “Jews must support reparations in principle, because we took reparations for our slave labor, we were commanded by God to do so, and we were promised these reparations in the earliest Divine plan for our liberation.” The Bernstein article, a long, worthwhile read (with lots of excellent links) is a specifically Jewish follow-up to Ta-Nehisi Coates 2014 Atlantic essay, “The Case for Reparations.”

As Bernstein’s essay based itself on Torah, Rabbi Sharon Brous’ LA Times Opinion piece, “Why Jews Should Support Reparations for Slavery,” is based on a rabbinic dispute in the Mishna:

Gittin 55a:12

§ The mishna teaches that Rabbi Yoḥanan ben Gudgeda further testified about a stolen beam that was already built into a building and said that the injured party receives the value of the beam but not the beam itself. With regard to this, the Sages taught in a baraita (Tosefta, Bava Kamma 10:5): If one robbed another of a beam and built it into a building, Beit Shammai say: He must destroy the entire building and return the beam to its owners. And Beit Hillel say: The injured party receives only the value of the beam but not the beam itself, due to an ordinance instituted for the sake of the penitent. In order to encourage repentance, the Sages were lenient and required the robber to return only the value of the beam. The mishna was taught in accordance with the opinion of Beit Hillel

I included in our discussion packet two pieces on Affirmative Action that have relevance to our current moment, a moment in which political concord among representatives of Black and Jewish communities is needed, yet is unfortunately characterized by significant discord.

One recent example of the discord: When Starbucks announced that they were closing for an afternoon (Tuesday, May 29) to do a company-wide training on racial bias, they initially included the Anti-Defamation League (ADL) as a consultant on the training. The inclusion of the ADL was immediately met with push-back from some Black activists, which, in turn, was met by dismay from many Jews who think of the ADL as an outstanding leader of anti-bias education. Contemporary Black activists cite the ADL’s frequent coordination with law enforcement and the ADL’s support for U.S. police being trained on crowd-control and counter-terrorism in Israel.

I brought into our Shavuot discussion my own perspective which relates back to the 1970s when, to my dismay, the ADL argued against Affirmative Action programs, then among the chief policy proposals advocated by African American organizations. The ADL had determined that Affirmative Action was not good for the Jews. Our Ann Arbor community should be interested in the history revealed in this 2003 article “Jews temper views on affirmative action”:

“In the Supreme Court’s landmark 1978 decision against affirmative action in Regents of the University of California v. Bakke, Jewish groups lined up in vocal opposition to affirmative programs. In that decision, the court banned quotas but allowed racial criteria to be used in admissions decisions. This time around [2003], their positions are more muted, as well as more diverse. Only the Anti-Defamation League, one of the then-staunchest leaders of the national fight against affirmative action, has filed a brief opposing Michigan’s program.”

I included the 2017 article “Affirmative Action as Reparations” to make the link between the current arguments for reparations and the original thinking behind Affirmative Action.

Menachem Begin protesting against the Reparations from Germany Agreement in March 1952. The sign reads: “Our honor shall not be sold for money. Our blood shall not be atoned by goods. We shall wipe out the disgrace!”

Finally, I included the Yad Vashem Shoah Research Center document on “Reparations and Restitutions,” which, to the surprise of most of us at the table, begins by saying, ‘From 1953-1965, West Germany paid the State of Israel, Jewish survivors, and German refugees hundreds of millions of dollars in a symbolic attempt to make up for the crimes committed by the Nazis during the Holocaust.” The early growth if Israel’s economy was made possible by this money, yet it caused deep division among Jews.

There is a lot of information in this blog, and I hope much food for thought. The comments are open below for any who want to continue this discussion here.

Misheberakh for the State and People of Israel: Rabbi Ascherman visits Ann Arbor

May 10, 2018 by Clare Kinberg

By Martha Kransdorf

In the first week of May, Israeli-American human rights activist Rabbi Arik Ascherman returned to Ann Arbor on a speaking and fundraising tour. My co-pilot, Harvey Somers, and I were the anchor people for his visit here. We’d like to first of all thank AARC for their support and to thank all of the co-sponsors for the May 2 JCC Fundraising Dinner and Community Forum: Beth Israel’s Social Action Committee, Jewish Cultural Society, Pardes Hannah, & Temple Beth Emeth. In addition to Rabbi Ora, rabbis from each of the other congregations were present, and took part in the evening’s program.

Rabbi Ascherman was the head of Rabbis for Human Rights for 21 years, and last fall he founded a new organization, Torat Tzedek, Torah of Justice. At the Community Forum, he described some of the current issues that he is working on, and the list is long and quite moving. His work ranges from meeting with lawyers and interviewing people who have been threatened by settlers, to lobbying at the Knesset on behalf of poor Israelis, to helping Arab shepherds hold onto their flocks when settlers frighten them and scare them away. Torat Tzedek has also been involved helping African refugees fight the Israeli government’s efforts to deport them and helping Bedouin communities hold on to their way of life.

Rabbi Ascherman’s courage and commitment have not wavered. He won’t throw in the towel. He admits that he is somewhat less optimistic than he has been in the past, but his response is to roll up his sleeves and work harder. He urges us, similarly, to react with urgency by becoming more active.

In addition to speaking at the JCC, Rabbi Ascherman spoke at Shir Tikvah in Troy, and he led text studies at Lunch & Learn programs at TBE and at Kehillat Israel in Lansing. His visit wrapped up with an “Open House” at BIC. A busy week, by any account. We are grateful to our communities in Michigan, which contributed over $4000 to Torat Tzedek. If anyone would like more information on Rabbi Ascherman’s work or on Torat Tzedek, please feel free to get in touch with either of us.

Martha Kransdorf , mkransdo@umic h.edu 734-663-7933

Harvey Somers, harveysomers@gmail.com 734-780-6907

Rabbi Ascherman blogs regularly in The Times of Israel. On April 19 2018 he included this “Misheberakh — A Loving Prayer of Healing for the State and People of Israel”

The Hebrew is followed by a transliteration, and then a translation.

מי שברך קדמונינו אברהם ושרה, יצחק ורבקה, יעקב לאה ורחל, הוא יברך וירפא את החולים, מדינת ישראל ועם ישראל. הקדוש ברוך הוא ימלא רחמים עלינו להחלימנו ולרפואתנו מכל מחלה המקשה עלינו להגשים את הטוב ואת השאיפות לצדק שבליבנו – ביניהן: העיוורון לנוכחותך בכל אדם והעיוורון למציאות; החירשות לקול הדממה הדקה בתוך רעש הפחד וההפחדה, קולות הענות והמלחמה במחנה; והפקודות; האטימות לסבל של האחר/ת; הרשימו שנשאר מכל מה שסבלנו אנו, השיכרון מכוח ומשלטון; השנאה לחושב/ת אחרת מאתנו; והאהבה היתרה לארץ ישראל ולמדינת ישראל ולעם ישראל ולכל דבר קדוש המסנוור אותנו לקדושתך ולרצונך. אנא, החזק בנו את היצר הטוב והחיות את אמונתנו בעולם מתוקן במלכותך וביכולתנו לקרבו. שלח לנו במהרה רפואה שלמה, רפואת הנפש ורפואת הגוף, בתוך שאר החולים/ות, השתא בעגלא ובזמן קרים, ונאמר אמן.

Mi sh’beirakh kadmoneinu Avraham v’Sarah, Yitzhak v’Rivkah, Ya’akov, Leah v’Rakhek, hu yivarekh v’yirapeih et ha’kholim, Medinat Yisrael v’Am Yisrael. HaKadosh Borukh Hu yimaleh rakhamim aleinu l’hakhlamatanu v’l’rfuatanu mi’kol makhalah ha’makshah aleinu l’hagshim et ha’tov v’et ha’sheifah la’tzedek sh’b’libeinu-beiniehen: ha’ivaraon l’nokhakhutkha b’kholadam v’ha’ivaron l’mitziut; ha’khershut l’kol ha’demamah ha’dakah b’tokh ra’ash ha’pakhad v’ha’hafkhadah, kolot ha’onot v’kolot ha’milkhamah b’makhaneh v’hapekudot; ha’atimut l’sevel shelha’akher/et; ha’rashimu sh’nishar mi’kol mah sh’avalnu anu; ha’shikaron mi’koakh u’mi’shilton; ha’sinah l’khoshev’et akheret m’itanu; v’ha’ahavah ha’yiterah l’Eretz Yisrael v’l’Medinat Yisrael, v’l’Am Yisrael, v’lkhol d’var kadosh ha’misanveir otanu l’kedushatkhah v’l’ratzonkhah. Anah, he’khezeik banu et ha’yetzer ha’tov v’ha’khayot et emunateinu b’olam mitukan b’malkhutkha u’v’yekholteinu l’karvo. Shlakh lanu b’meheirah refuah shleimah, refuat ha’nefesh v’refuat ha’guf, b’tokh sh’ar he’kholim, hashta b’agalah’ u’v’zman Kariv, v’nomar amein.

May the One who blessed our ancestors Abraham and Sarah, Isaac and Rebecca, Jacob, Leah and Rachel, bless and heal the ill: the State and People of Israel. May the Holy One of Blessing be full of mercy and us to heal us from every illness that keeps us from fulfilling the good and the aspiration for justice that is within us – Among them: Blindness to Your Presence in every human being and blindness to reality; deafness to the Still Small Voice within the thundering fear and fearmongering, the sounds of war and singing in the camp, and orders; hatred of those who think differently than us, disproportional love for the Land of Israel, the State of Israel, the People of Israel and every holy thing that blinds us to Your Holiness and Your Will. Please strengthen within us our good inclination and revive our faith in the possibility of a repaired world under Your Sovereignty and our ability to bring that world closer to reality. Send us complete and speedy healing of body and soul, along with all who are ill, speedily and in our day. And let us say, Amen.

Mimouna 2018 in Full Color

April 12, 2018 by Clare Kinberg

What is Mimouna, and where does it come from?

Urchatz: Acknowledge the Source
Cultural appropriation is defined as “the act of taking or using things from a culture that is not your own, especially without showing that you understand or respect this culture.”