Community Links Sukkos Issue 2011

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FeaturesOctober 6, 2011

The World Is ASukkahI remembered the excitement asSukkoth approached when I wasgrowing up in the heavily OrthodoxChassidic community of Williams-burg in Brooklyn.

Rabbi Eli Hecht

Reverse BiologyIn truth, however, a fast day bringsabout a deeper, rather than a moredistant, relationship with the body.When a person eats, he is nourishedby the food and drink he ingests.On a fast day, vitality comes fromthe body itself

MeaningfulLife.com

Festival Of Hope

However, the most pressing problemof the day was to find the belovedfour species. The search for thespecies tortured the souls of thepeople.

Rabbi Eli Hecht

Uncommon Courtesies

You used to expect the “commoncourtesy” of a call back, but somany times this common courtesyjust seems so uncommon.

Dr. Robert Rome

COMMUNITY LINKS • Volume 8 Issue 191

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In the mid-1990’s, a fellow psychologist and I started alarge group of mental health professionals. We broughttogether over 300 psychologists, psychiatrists, marriageand family counselors, and licensed clinical social workersinto a huge network of mental health providers. The pro-fessionals participated in a newly computerized network-ing program that permitted appropriate sharing ofimportant information about patient care between all par-ties caring for the same patient. The network reviewedcare to ensure the best quality of care.

I greatly enjoyed my work with Dr. Gail Schaper-Gor-don in establishing this one of a kind network. My wifeDebby and I learned a lot from our interaction with Dr.Gail Schaper-Gordon and her husband, Barry Gordonwho was at that time President of the Screen ActorsGuild. One encounter and lesson with the Gordons hasstayed with me ever since.

The four of us arrived at the Hyatt Embarcadero Hotelin San Francisco for the Annual Convention of the Cali-fornia Psychological Association in our cab from the air-port. As the cab driver opened the trunk, I reached intothe trunk to get our luggage, when Barry Gordon stoppedme. Barry, a union president who believed in the impor-tance of each worker, stated with emphasis as he pointedto a bell captain: “You have your job, he has his.”

Our world relies on each person doing their job. Thecab driver drives, the bell captain carries luggage, the hotelreception people check you in, etc. My job is to be thebest psychologist I can be. Each person has his or herrole. Teachers teach. Salespeople sell. Banktellers tell (orwhatever you call what they do). When everyone does hisor her job, the world is like a great symphony. All the partsfit together. Things get accomplished.

When the players all act as they should, the world func-tions as it should, or at least in close proximity. But whenone person does not fulfill his or her responsibilities, theparts do not come together. Things just don’t work.

A couple of months ago, I was contracted by the schooldistrict to perform an independent educational evaluationof a seven year old girl who lives near Downtown Los An-geles. Her mother believes that her daughter has not re-ceived the help she really needs in school. The LosAngeles Unified School District contracted with me toperform an outside testing of this child to see what helpthe child may need. I traveled to the student’s home toevaluate her. I arranged for a translator to assist in myseparate interview of the mother, a woman who mainlyspeaks Spanish. I received all the student’s records fromthe District headquarters. Then, one thing was left tocomplete the evaluation. I was supposed to arrange a visitto the school to observe the girl during her day at school.I called the school psychologist, my contact person atschool, and left a message, seeking to arrange a visitationone morning during the following week. When after ninedays when there was no call back from the school psy-chologist, I called the assistant principal at the school andtalked directly to her. As I write this article, it has been10 days since the assistant principal promised an immedi-ate call back and 18 days since my initial call to the schoolpsychologist. Still no call back. Without the call back,there has been no school observation. Without the ob-servation, there is no completed report. Without the re-port, there cannot be a meeting to discuss the student’sneeds. And the girl must continue in the wrong programand services.

I share with you this one case of the lack of a call backbecause I’m sure you have your own stories of a lack ofa returned call, a lack of someone completing his or herjob. One person does not follow through and a wholeproject can fail. You wish to get a refund, but have to talkto the store manager who never calls back. You are toldto “call my assistant” to arrange an appointment, but youcan’t get the assistant to respond.

You used to expect the “common courtesy” of a callback, but so many times this common courtesy just seemsso uncommon.

I got to thinking in this time of seeking repentance, wasthere any time during the past year where I did not do asI had promised or as what expected of me in a mannersimilar to these slights I describe?

Uncommon CourtesiesBy Robert J. Rome, Ph.D.


Unfortunately, I recall a woman who wanted to see mefor therapy. However, the only times she was available, Iwas not. I promised her a call back. I have never called.

In another case in my practice, I started an evaluation ofa young boy. In preparing for this article I realized that al-though I had taken a deposit of half of the fee for an eval-uation, I had never completed the evaluation. I have waitedfor the school staff to fill me in as to how the boy wasdoing at school. The school never called me back, so Inever had the information to complete the report. Sixmonths later, I still have not completed the report. And Ihaven’t, until now, had the courtesy to call the woman toexplain.

In preparing for the recent holiday, I had promised mywife to get something for the holiday on my way back fromwork. It was a small item, but I forgot. And my wife whohad done virtually all of the holiday preparations herselfwhile also balancing her own work load had to rush outbefore the holiday to get the thing I forgot.

To any of you that I have wronged by not doing whatwas expected of me, I ask your forgiveness in this seasonof repentance.

But it is not enough to merely seek forgiveness, T’shuva,repentance, requires that we change our ways. It is essentialthat we all do our best to make common what has becomeuncommon. We need to extend courtesies to others. Weneed to complete and fulfill our obligations. We have tofollow through with our duties. We have to return the call.We have to do our share. We have to do what is expectedof us so that the world will fully function. We do our dutiesas others do theirs. We fulfill our responsibilities in a worldwhere we hope that everyone does their fair and appointedshare.

In this holiday time, let us work for a world not onlyblessed with living, but blessed with the fulfilling of eachof our appointed roles in a world, where everyone does asthey should.

As Barry Gordon said to me, “You have your job and hehas his.”

May each of us fulfill our expected roles, thereby helpingthe world to function at its best as each of us achieves ourfull, unique importance in G-d’s created world and we workas one. Amen.

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He can be reached at [email protected].


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And this shall be an everlasting statutefor you: in the seventh month, on thetenth day of the month, you shall afflictyour souls . . .

Leviticus 16:29

In the World to Come, there is neithereating nor drinking . . .

Talmud, Berachot 17a

The human being consists of a bodyand a soul—a physical envelope of flesh,blood, sinew and bone, inhabited and vi-talized by a spiritual force described bythe chassidic masters as “literally a partof G‑d above.”

Common wisdom has it that spirit isloftier than matter, and the soul holier(i.e., closer to the divine) than the body.This conception seems to be borne outby the fact that Yom Kippur, the holiestday of the year—the day on which weachieve the height of intimacy withG‑d—is ordained by the Torah as a fastday, a day on which we seemingly aban-don the body and its needs to devoteourselves exclusively to the spiritual ac-tivities of repentance and prayer.

In truth, however, a fast day bringsabout a deeper, rather than a more dis-tant, relationship with the body. When aperson eats, he is nourished by the food

and drink he ingests. On a fast day, vital-ity comes from the body itself—fromenergy stored in its cells. In other words,on less-holy days, it is an outside force(the energy in one’s food and drink) thatkeeps body and soul together; on YomKippur, the union of body and soul de-rives from the body itself.

Yom Kippur thus offers a taste of theculminating state of creation known asthe “World to Come.” The Talmud tellsus that “in the World to Come, there isneither eating nor drinking”—a state-ment that is sometimes understood toimply that in its ultimate and most per-fect state, creation is wholly spiritual, de-void of bodies and all things physical.Kabbalistic and chassidic teaching, how-ever, describe the World to Come as aworld in which the physical dimensionof existence is not abolished, but is pre-served and elevated. The fact that thereis “neither eating or drinking” in theWorld to Come is not due to an absenceof bodies and physical life, but to thefact that in this future world, “the soulwill be nourished by the body” itself, andthe symbiosis of matter and spirit that isman will not require any outside sourcesof nutrition to sustain it.

Two Vehicles

The physical and the spiritual are bothcreations of G‑d. Both were broughtinto being by Him out of utter nothing-ness, and each bears the imprint of itsCreator in the particular qualities that de-fine it.

The spiritual, with its intangibility andits transcendence of time and space, re-flects the sublimity and infinity of G‑d.The spiritual is also naturally submissive,readily acknowledging its subservienceto a higher truth. It is these qualities thatmake the spiritual “holy” and a vehicleof relationship with G‑d.

The physical, on the other hand, is tac-tual, egocentric and immanent—quali-ties that brand it “mundane” rather thanholy, that mark it as an obfuscationrather than a manifestation of the divinetruth. For the unequivocal “I am” of thephysical belies the truth that “there isnone else besides Him”—that G‑d is thesole source and end of all existence.

Ultimately, however, everything comesfrom G‑d; every feature of His everycreation has its source in Him and servesto reveal His truth. So, on a deeper level,the very qualities that make the physical“unholy” are the qualities that make itthe most sacred and G‑dly of G‑d’s cre-ations. For what is the “I am” of the

REVERSE BIOLOGY

rupf ouh


physical, if not an echo of the un-equivocal being of G‑d? What is thetactility of the physical, if not an inti-mation of the absoluteness of His re-ality? What is the “selfishness” of thephysical, if not an offshoot—howeverremote—of the exclusivity of G‑d ex-pressed in the axiom, “There is noneelse besides Him”?

Today, the physical world shows usonly its most superficial face, in whichthe divine characteristics stamped in itare corrupted as a concealment, ratherthan a revelation, of G‑dliness. Today,when the physical object conveys to us“I am,” it bespeaks not the reality ofG‑d but an independent, self-sufficientexistence that challenges the divinetruth. But in the World to Come, theproduct of the labor of a hundredgenerations to sanctify the materialworld, the true face of the physical willcome to light.

In the World to Come, the physicalwill be no less a vehicle of divinitythan the spiritual. In fact, in many re-spects, it will surpass the spiritual as aconveyor of G‑dliness. For while thespiritual expresses various divine char-acteristics—G‑d’s infinity, transcen-dence, etc.—the physical expresses thebeing of G‑d.

Today, the body must look to thesoul as its moral guide, as its source ofawareness and appreciation of allthings divine. But in the World toCome, “the soul will be nourished bythe body.” The physical body will be asource of divine awareness and iden-tification that is loftier than the soul’sown spiritual vision.

Yom Kippur is a taste of this futureworld of reverse biology. It is thus aday on which we are “sustained byhunger,” deriving our sustenance fromthe body itself. On this holiest of days,the body becomes a source of life andnurture rather than its recipient. •

Courtesy of MeaningfulLife.com


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The World is a Sukkah and G-d is Its Cover

On Wednesday night, the Jewish hol-iday called Sukkoth will be celebrated.This holiday marks the Jewish people'swandering in the desert for 40 yearsafter their exodus from Egypt and be-fore they entered the Holy Land. Itwas during that time, some 3,300 yearsago, that the people lived in temporaryhuts called sukkahs.

Today Jews commemorate the his-toric trip by erecting little huts coveredwith palm branches or bamboo poles.Many will eat their meals or even sleepin their sukkahs.

I remembered the excitement asSukkoth approached when I wasgrowing up in the heavily OrthodoxChassidic community of Williamsburgin Brooklyn. The streets of Williams-burg were bustling with life and a fes-tive mood. The highlight was findinga place and building the frail sukkahs.

I remember walking down the mainstreet, Lee Avenue, Brooklyn, admir-ing the many sukkahs. Some werebuilt on roofs and courtyards and oth-ers were built on sidewalks in front ofstores. But the most famous ones werethose that were built on fire escapes.They would protrude, hanging on theoutside of the old buildings. Thosesukkahs were simple, four feet by fourfeet and five feet high, just big enoughfor one person to go in and say aprayer and grab a bite of food.

Things would get real interestingwhen the Fire Department inspectorcame by demanding that the sukkahsbe removed, as they were fire hazards.Many times the Yiddish-speaking ten-ant did not know English and would-n't comply with the fire inspector'srequest. Other times the tenant said itwas Yom Tov, a holiday, and he couldnot take the summons. One fire in-


spector gave a tenant 10 days to remove the sukkah or goto jail. That worked fine as the holiday lasts for eight days.

After that incident, the Jews in Williamsburg wouldbegin building their sukkahs on fire escapes a day beforethe holiday, giving them a window of one day to removethem and celebrate the holiday.

We would eat, sing and dance in the sukkahs. Sometimesunfriendly neighbors would throw fruit at the sukkah, andit would land right in the soup. So were the challenges ofthe holiday.

Sharing a sukkah also meant finding out how otherAmerican Jews lived and celebrated the holiday. When theneighbor who lived above us needed a sukkah he wouldbring his meal and eat in my Zadie's (grandfather's)Sukkah. Our neighbor lived a real American-style familylife. Zadie belonged to an old-fashioned chassidic world.You can imagine how Zadie viewed the neighbor's eatinghabits. They came into the sukkah with a big red bottle ofketchup. Zadie nearly had a fit. He felt that things likeketchup and mustard were from the hot dog stand men-tality and not for a religious Jewish boy to see. He wasaghast when he saw food like beer, hot dogs and potatochips being put down on his sukkah table.

The songs were also different, as the Americans sangsoft Yankee Doodle Dandy tunes while the HungarianChassidim sang in a frenzy, clapping and dancing. Zadienever said a word to them, as it is a mitzvah (command-ment) to share. It was only after they left he would warnme not to follow in the ways of modern American Jewry.

Zadie liked to decorate the sukkah. We would hang upfruit from Israel or braided chains throughout the sukkah.As children we had loads of fun playing games to see whocould make the longest paper chain. When the sukkah wasdecorated Zadie looked like a king as he entered it wearinghis streimel (a chassidic fur hat) and tish beckesher (a spe-cial silk or satin housecoat worn only on Shabbos (Sab-bath) and Yom Tov. When he came into the sukkah hewould be in the happiest mood.

Toward the end of the day the problems would begin.Some of the fruit began to fall off, landing on our heads,and the chains fell apart. Sometimes during Sukkoth itrained, ruining the holiday spirit.

One year Zadie told us, "Enough with the arts andcrafts, the sukkah is holy enough." And that was that.

The message of the sukkah is universal. It reminds usto rely on G-d for protection, as the sukkah is no fortress,providing no solid roof over our heads. It also remindsus that life on this earth is but a temporary dwelling. Re-cent hurricanes and storms followed by flooding remindus of the frailty of humankind. True, we can fly to themoon and Mars but we cannot guarantee ourselves a safedwelling.

The holiday of Sukkot symbolizes our need for toler-ance, hope, and peace. It would be great if we treated theworld as a sukkah and relied on G-d for cover, for it is re-ally G-d who provides protection and safety for theworld..•

Rabbi Eli Hecht, Chabad of South BayVice President, Rabbinical Alliance of America

(310) 326-8234 (310) 326-1555, E-mail [email protected]


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It's over 3,300 years ago that the Jewish nation was lib-erated from Egyptian slavery. The Bible tells of their 40years travel in the desert. During those years the peopledwelled in tents and temporary huts, called "Sukkahs".Today, Jews world over commemorate this historic eventby erecting little huts, covering them with branches orbamboo poles. For eight days festive meals are eaten there.It is called the Sukkoth holiday.

A holiday custom is the gathering of four earthlyspecies for prayer. They are a palm branch (lulov), citron(esrog), myrtle (hadas) and a willow (aravah). The symbolof these four species represents four characteristics ofman. The palm branch shows shelter and protection inman, the good smelling myrtle represents a kind person.The willow, having no taste or smell, represents the unkindperson. Lastly, the citron, esrog, having both good tasteand smell embodies everlasting goodness.

The symbolic ingathering of these four species symbol-izes the need for tolerance, hope, peace and harmony be-tween mankind, something we aspire for in the MiddleEast and the world in general. We hold them together anda special blessing called Shehecheyanu – the prayer of lifeis recited.

Let me tell you a most unforgettable episode in the an-nals of Jewish history.

It happened during W.W.II. The German army cap-tured the areas of Kovna, over-running Lithuania. Hun-dreds and thousands of Jewish families were locked in theKovna ghetto. Jews everywhere became victims of unbri-

dled hatred. Children were slaughtered before the veryeyes of their parents. The prayer for the dead, called theKaddish, was strangely reversed. Instead of children recit-ing the prayer for their parents, grandparents and parentssaid Kaddish for their children or grandchildren.

With all the bombing and mass destruction taking place,the Kovna ghetto refugees had ample wood to build theSukkah. Trees had been uprooted by the bombing andcontinued carnage. Lumber was all over the place. How-ever, the most pressing problem of the day was to findthe beloved four species. The search for the species tor-tured the souls of the people.

Then the following unexplainable event took place:

The merciless Germans knew that the cities of Vilnaand Kovna had industrial machinery that could producematerial for the war effort. So they installed a slave workpolicy.

The Germans would send soldiers and business peopleto observe the manufacturing companies found in thecities. There they would work the poor Jews to death,forcing them to produce weapons of warfare.

When the machinery broke down the Jewish mechanicswere to fix it. As the imprisoned Jews ran these factoriesthey were escorted to the cities in order to repair the ma-chinery.

So our story begins during the days preceding the hol-iday of Succoth in 1943. The Jews of Kovna were veryworried; not about the immediate annihilation nor the

brutality practiced by the Germans; they wereworried about the four species. This practice,so great and time-honored. Nothing mat-tered to the Jews of Kovna except the needfor the four species. For them the recitingof the bracha, Shehecheyanu, the prayer oflife, was of paramount importance.

Jewish law states that if the holiday ofSukkoth is on Sabbath, there is no com-mandment to recite the blessing on the fourspecies. The commandment is performed thefollowing day after the Sabbath.

The suffering people in the Kovna ghettowere exposed to a question of monumentalproportions. Some Vilna Jews sent a mes-sage to the Kovna Rabbi, Avram Dov BerKahane Shapiro, stating that there was a lulov

FESTIVAL OF HOPE IN THE KOVNA GHETTO


and esrog available in Vilna. On Friday the Jewish Vilnaengineers would be traveling to Kovna to repair the ma-chinery that had broken down and they would be ableto bring the four species but only for one day.

"Is it permitted to make a blessing on a lulov andesrog on the Shabbos since the lulov and esrog wouldbe returned to Vilna that very same Shabbos after-noon?" Such an extraordinary question could only beasked during the nightmarish days of the Holocaust. Hedid not reply due to his illness.

Rabbi Ephraim Oshry was one of the few rabbinicalauthorities to survive the ghetto of Kovna. Finding noprecedent to answer the question, he came up with thefollowing compromise, "Yes, there may be some way inblessing the four species on the first day of Sukkotheven though it was Shabbos." But, as the acting Rabbi,he could not and would not give an explicit answer. Thepeople needed to keep their spirits alive. But can a Rabbirule against the Torah. Come to think of it, are theredifferent laws for such times, thought the Rabbi? Thedecision was solely theirs.

Thousands of Jewish people rushed to the buildingwhere the four species were hidden. With tears runningdown in their eyes they called out the blessings of themitzvah of the lulov and esrog. They recited the She-hecheyanu, the prayer of life. With bursting hearts theyfulfilled their last mitzvah.

The bittersweet tears tasted better than the sweetapple dipped in honey during the holiday from past hap-pier times. They knew full well this was the last lulov andesrog that they would ever see. They were grateful forbeing given this opportunity.

When Sukkoth comes around I still wonder what thelaw is. No one seems to know the answer. Maybe thereis no answer. One thing I do know is that I am in aweof the faith of those who would not surrender theirspirits.

So this Sukkoth find the four species, hold them toyour heart and say the blessing of the prayer of life andthank the Almighty for the better times in the wonderfulland of America. •

Rabbi Eli Hecht, Chabad of South BayVice President, Rabbinical Alliance of America

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Introduction

Genes are the make up of the cells ofeach living being, including us, humanbeings. Were we to know the geneticmakeup of each individual we wouldbe able to see what illnesses they haveor are liable to get, and therefore wewould be in a better position to be ableto treat such people or even pre-emptdiseases and give treatment that wouldprevent the illness being expressed.

In recent years, a number of methodsfor genetic testing have been madeavailable in order to be able to get abetter picture of the genetic build ofindividuals and families. This testinghas very positive ramifications but canalso scare people and give "too much"information.

In this article we will look at the med-ical aspects of genetic testing and ex-amine the relevant halachic questions.

Q: What is genetic testing?

A: Dr. Feinman - Genetic screeninginvolves looking for abnormal genes incouples to see if they are at risk forhaving an affected child. Genetic test-

ing implies looking for the actual dis-ease in an embryo or fetus before birth.

In the recent past, couples were usu-ally offered genetic screening duringthe early weeks of pregnancy. If theywere both carriers, amniocentesis wasoffered and then the couple wouldconsider pregnancy termination if a se-vere abnormality like Tay-Sachs wasfound. This approach is religiously notacceptable to most observant couples,so the Jewish community literally pio-neered the way for pre-marital screen-ing. Most observant young peopletoday undergo genetic screening priorto even dating.

Over the past decade, the number ofgenetic diseases in the so-calledAshekenazi panel has greatly increased,to the point that if a young personwould pay to test each one, the costwould exceed $2,000! Recently, a newtest called Counsyl, became available.Counsyl screens people for 100 genes,regardless of ethnic background foronly $350. The Ashkenazi panel is in-cluded in Counsyl. Since Counsyl is af-fordable and available to patientswithout a doctor’s orders, it maychange the way observant people un-dergo pre-marital screening.

If both partners carry a recessivegene, they now have the option of un-dergoing IVF with pre-implantationgenetic diagnosis, simply known asPGD. The wife takes fertility drugs toproduce multiple eggs, the eggs are re-trieved in a simple ultrasound guidedprocedure, the eggs are fertilized withhusband’s sperm, and three days later,a single cell is removed from each em-bryo. The DNA in the cells is analyzedto identify which embryos are disease-free. While every couple needs to con-sult with their own rabbis, this processis clearly more acceptable than termi-nation of a pregnancy.

Q: Are there any halachic questionswith these tests?

A: Rabbi Weitzman– Blood testspresent no halachic problem but thequestion arises what should we do withthe results. It should be stated that tobe a carrier of a genetic disease mayhave absolutely no impact on a per-son's life. It is possible that many peo-ple that we know and even ourselvesare carriers of genetic abnormalitiesbut still lead perfectly normal lives. Re-cessive genetic abnormalities are onlyexpressed when one carrier marries an-

Genetics and the Jewish Community


other carrier, and this only a quarterpercent chance each pregnancy.Therefore, if we discover that a per-son is a carrier, it would be pertinentto advise such a person not to marryanother person who is a carrier of thesame genetic abnormality. If the cou-ple does get married, then they wouldbe best advised to undergo PGD.

PGD presents a number of halachicquestions. All fertility treatments needto be performed under halachic su-pervision. This supervision can be or-dered from the Puah Institute at213-840-7571.

Q: Is it appropriate to undergo ge-netic testing at all? After all, in thepast no one did genetic testing;shouldn't we just rely on Hashem?

A: Rabbi Weitzman - The Talmudwrites that the doctor is permitted totreat a sick person, and most author-ities are of the opinion that while thewording seems to imply that it is al-lowed but not obliged, still halachi-cally the doctor is obliged to use allthe methods at his disposal to heal hispatients and to alleviate their ailments.

If we have the power to eradicatesuffering and disease then we areobliged to do so. While it is true thatgenetic testing usually assists a beingwho has not yet been born, still it isincluded in the general obligation ofutilizing modern medicine to healpeople. If Hashem gave us this abilityto heal disease and we were born inthis generation then not using this isignoring an important and substantialDivine gift.

Dr. Feinman - Medically, geneticscreening and testing are limited bythe fact that there are occasional er-rors. Screening tests, by definition,are not 100% accurate and on rare oc-casions may miss a mutation. Simi-

larly, the PGD process, though quiteaccurate, can possibly miss the muta-tion in the single cell. For this reason,women are encouraged to undergo aconfirmatory amniocentesis, butmost observant women will declinethis. Fortunately, the error rate atPGD is very low.

Q: What are the halachic limitationsof genetic testing?

A: Rabbi Weitzman - As mentionedin the introduction we need to becareful not to over-test, not all the ge-netic information we can glean is use-ful to us today and the poskim areconcerned not to scare people andgive the impression that they have aproblem when they do not. In addi-tion, they are concerned that we donot mark certain families as "tainted"just because they are genetic carriers.

While PGD can be performed formany conditions including gender,carriers of disease, and other geneticcharacteristics such as height and haircolor, this does not mean that we mayuse it for this information. There is afear of entering a slippery slopewhere couples will try to create theperfect child. The poskim have givenguidelines that enable us to use thistechnology properly without openingup a free-for-all of testing. Each casemust be examined individually toguide the coupleas what should bethe best course ofaction.

Note: Thepurpose of allour articles is toeducate and in-form, pleaseconsult your ha-lachic and med-

ical authority for any specificquestions.•

Rabbi Gideon Weitzman, DirectorPuah Institute, Rabbi of Beit KnessetMerkaz Modiin, Author, and VisitingAssociate Professor at Albert Ein-stein College of Medicine

Michael Feinman, M.D., director ofHRC-Fertility Centers of CaliforniaDr. Michael Feinman is a graduate ofthe UCLA School of Medicine. Hecompleted his residency in Ob-Gynat the Sloane Hospital for Women,Columbia-Presbyterian Hospital ofNY and a reproductive endocrinol-ogy fellowship at the University ofPennsylvania. Dr. Feinman helpeddevelop one of the world’s first eggdonor programs at the Albert Ein-stein College of Medicine and is cur-rently the medical director ofHRC-Fertility Centers of California.From his early work at Einstein andhis attachment to the Orthodox com-munity in L.A., Dr. Feinman has be-come quite knowledgeable in the areaof halacha and reproductive medi-cine, and enjoys helping observantcouples take advantage of this tech-nology within the confines of JewishLaw.


“Abba, What happened?

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Ingredients

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½ tsp salt

3 tbsp. Oil

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½ cup water

1 ½ tsps. Baking powder

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FILLING:

1 onion diced

2 Tbsp. Oil

1 cup cooked ground beef

or chicken

1 tsp. Salt

¼ tsp. Pepper

1 egg

1 Tbsp. Matzoh meal

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Place in boiling water. Cook approximately 20 minutes until

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17736 ShermanWay, Reseda 91326

(818) 342-0611

Café Del Mar Dairy Kehila

12526 Burbank Blvd. N.H. 91607(818) 487-8171

Circa RCC

8622 W Pico Blvd, Los Angeles(310) 854-0592

Delice Kehila

8583 W. Pico Blvd. LA, 90035(310) 289-6556

Fish Grill Kehila

7226 Beverly Blvd. LA, 90036(323) 937-716212013 Wilshire Blvd. LA, 90025(310) 479-18009618 W. Pico Blvd. 90035(310) 860-118222935 Pacific Coast Highway(310) 456-8585

Jerusalem Pizza Kehila

17942 Ventura Blvd. Encino, CA 91316

(818) 758-9595

La Brea Bagel Kehilla

7308 Beverly Blvd. LA, 90036(323) 965-1287

La Pizza Rabbi Furst

12515 Burbank Blvd. N.H, 91607(818) 760-8198

Milk N Honey RCC

8837 West Pico Blvd LA, 90035(310) 858-8850

Milky Way Kehila

9108 W. Pico Blvd. LA, 90035(310) 859-0004

Nagilla Pizza Kehila

9411 West Pico Blvd. LA, 90035(310) 788-0111

Nana Cafe RCC

1509 S Robertson Blvd. (310) 407-0404

Pacific Pizza RCC - Cholov Yisroel & Pas Yisroel

12460 Oxnard St. N. Hollywood(818) 760-0087

Pico Cafe Kehila

8944 W Pico Blvd. LA, 90035(310)385-9592

Pizza Maven Kehila

140 North La Brea Blvd. 90036(323) 857-0353

Pizza Nosh Rabbi Ami Markel

30313 Canwood St. A.H. 91301(818) 991-3000

Pizza Station Kehila

8965 W. Pico Blvd. LA, 90035(310) 276-8708

Pizza World Kehila

365 Fairfax Ave. LA, 90036(323) 653-2896

Sassis Sushi Kehila

16550 Ventura, Encino, 91436(818) 783-2727

Shalom Pizza RCC

8715 West Pico Blvd. LA, 90035(310) 271-2255

Unique Cafe Rabbi Aron Simkin

18381 Ventura Blvd. Tarzana(818) 757-3100

Fish In The Village RCC

12450 Burbank Blvd. N.H, 91607(818) 769-0085

Le Sushi RCC

12524 Burbank Blvd N.H. 91607 (818) 763-6600

SushiKo RCC

9340 West Pico Blvd. LA, 90035 (310) 274-3474

DINING GUIDEMEAT

DAIRY

PAREVE

Dining Guide Listing Please Call 323-965-1544

Community Links Sukkos Issue 2011

Documents

Transcript of Community Links Sukkos Issue 2011