A PUBLICATION OF THE CANADIAN JEWISH NEWS / SUMMER 2025 | 5785 ַקיִץ
The Food Issue
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Mazal Tov to the 2025 Winners of the Canadian National Bible Contest
...
“
וְהַיְלדִים האֵלֶּה נתַן להֶם האֱלֹהִים מַדּע וְהַשְׂכֵּל בּ כל־סֵפֶר ו ׇחכְמה ( דניאל א‘ י“ז )
“...
“And these youths... God gave them knowledge and understanding in every book and wisdom...”
(Daniel 1:17)
On behalf of the Board and staff at Associated Hebrew schools, Mazal Tov to all our Class of ‘2 5 graduates!
Ilan Keren Ezra Shalom Knopman Hudson Meyer Kobric Ariel Yosef Kovari Saul Reuben Krug Kaitlyn Rose Lapowich Simone Ashira Laski Aiden Liam Levine Isaac Albert Levinoff Abigail Hope Lewandowski Scarlett Claire Lipfeld
אלי מאיר אייבן קראנטשע שרה אדם רקפת חיה אדם אלי רָחֵל אלטמן נועה חנה אפטוביצר
אילן קרן עזרא שלום קנופמן ראובן מאיר קובריץ אריאל קובארי שאול ראובן קרוג חוה שרה לעפווייץ שמעונה אשירה לסקי ליאם אבי לוין ישראל מרדכי לבינוף אביגיל לבנדובסקי גִילׇה חַיָה ליפֻּלד אהרון ליל ליפמן מירה אורלי מנדל מיכה חיים מנדלסן צפורה מאירית מנביץ' יעל אסתר מיזל אורן מורד-בלבול
Elie Meir Aben Claire Simone Adam Erica Helen Adam Elayna Raquel Altman Noa Channah Aptowitzer Micah Aronson Judah Artom Talia Mira Azaria Kate Esther Star Barazani Jacob Barkhordarian Lior Shalev Bergman Bella Louise Berliner Yaniv Bernstein Ryan Shane Berzin Jacob David Bitton Harrison Judah Black Zoe Sophie Bloom Ethan Lior Borden Avi Avraham Bouganim Alma Brandstaetter Elazar Eden Lily Brandt Adina Alegria Braunstein Zoe Kayla Burger Alexandra Adi Buzaglo Isabella Taylor Chad Aryeh Danjoux Evan Samuel Deutsch Sadie Paige Diamond Leora Dubins Jordyn Ella Erlich Shayna Esther Eskinazi Matan Shalom Fried Leeya Goldberg
Grades 5 & 6 1. Lily Pohoryles Toronto 2. Ezra Herzig Toronto 3. Nechama Bauer Montreal
Grades 7 & 8 1. Lia Dukesz Toronto 2. Liya Zilbert Montreal 3. David Smith Toronto
Grades 9 - 11 1. Ella BenQuesus Toronto 2. Maya Verskin Toronto 3. Michelle Gamliel Montreal 4. Rose Kuhl Toronto
מיכה ארונסון יהודה הרטום טליה עזריה אסתר ברזני
יעקב ברחורדריין ליאור שלו ברגמן לאה פשה ברלינר יניב ברנשטיין שמעון זאב ברזין יעקב ביטון
Aaron Lee Lipman Mira Orli Mandell
Adrien Elie Mandlsohn Zipora Meirit Manevich Courtney Mayzel Brandon Oren Murad Balboul Samuel Salomon Orlov Emma Esther Oziel Shirelle Mazal Oziel Raye Tikva Pakes Jacob Ryan Pasternack Natalie Richler Rachel Rogowski Orly Roifman Zachary Rosenberg Rae Bessie Ross
יהודה הילל בלק זהבה בינה בלום איתן ליאור בורדן אברהם "אבי" בוגנים עלמה ברנדשטטר אלעזר
שמואל אורלב רבקה עוזיאל שיראל עוזיאל רעיה רחל תקווה פייקס וויצנר ראובן פּסטרנאק רצלער טליה בתיה רחל רוגובסקי אורלי רויפמן
עדן ברנדט עדינה ברונשטיין
רונית ברגר עדי בוזגלו נועם מרים צ׳אד אריה דנג׳ו שמואל עזיאל דייטש חיה שרה דיימונד ליאורה אלכסיס דובינס זהבה ארליך שיינה אסתר אשכנזי מתן שלום פריד לייה גולדברג שׂרינה גולדפרב משה לירון גולדשטיין סוניה אלבה גרד גבריאל יוסף גרין יוסף גרינספן טוביה חיים מרדכי גטפריינד עידן מרדכי חליווה ישראל בּן זבוּלן חיים גרשון הלברת אילן יוסף כשד"ן חנה קאהן חיה מרגלית קפולקין
זכריה רוזנברג ׁ רחל בּתיה רוס ליאל-צבי רוזנבליט
Liel-Tzvi Rozenblit Shai David Savage Nina Shuval
ש ׁי דוד סבג' צפורה שובל
Leah Katarina Silverthorne Rachel Maya Silverthorne Aaron Joseph Simon Abigail Golda Somogyi Brady Sonshine Ari Steinberg Zoe Steinberg Lily Rebecca Tannenbaum Nathan Harrison Tick Tali Eliya Travis Ava Urbas Benjamin Asher Vidal Misha Michael Aryeh Vishnever Simon Jules Waldman Brooke Rachel Watkin Joel David Weinstein Lev Weisman Charlie Ryan Werger Judah Yoseph Shimshon Wolff
לאה סילברתורן רחל סילברתורן אהרון סימון
אביגיל גולדה שומוג׳י אברהם מענדל סונשיין ארי פרץ שטיינברג שרה שטיינברג לאה טננבאום נתן הריסון תיק טלי אליה טרביס בּרכה צביה אורבּס בנימין רם וידל מיכאל אריה וישנבר שׁמעון וואלדמן בּיילה רחל וטקין יואל דוד וינשטיין לֵב ויסמן יחזקאל ורגר יהודה יוסף שמשון וולף
Katherine Goldfarb Michael Goldstein Sonia Alba Grad Gabriel Joseph Green Phillip Greenspan Tobias Hugo Gutfreund Idan Halioua Harry Adam Hershcovitch Jeremy Gavin Hulbert Ilan Joseph Kagedan Anna Kahn Haya Margalit Kapulkin Eve Ruth Kates Yael Kaufman Levy Aryeh Menachem Kaye
חוה רות קייטס יעל קויפמאן לוי אריה מנחם קאי נדב יאיר קינן עדן נועה קינן
Nadav Yair Keinan Eden Noa Keinan
May you continue to grow, to question, and to explore — and may you build a future in which your knowledge serves a higher purpose: to do good, to make an impact, and to help shape the world into a better, more moral, and worthy place.
עלו והצליחו!
WWW.ASSOCIATEDHEBREWSCHOOLS.COM
Aiden Abergel Ryann Adelstein Brody Agmon Zev Altshuller Kaitlyn Appelby Jonah Baram Mia Amir Ronen Benchetrit Madeliene Bensky Khloe Berenbaum Marlon Bernhard Isaac Betsalel Evelin Bobyak Hanna Bockner Mia Baruch Joel Bergson
Raya Halasz Shai Horovitz Ayden Jacoby Eliana Karch Spencer Kastner Eden Kellerstein Allan Kerbel Maya Keren Hannah Kirsch Madyson Klein Eitan Konopny Torryn Kuretzky Elliott Kushner
Michael Rotzang Mae Rubenstein Alexa Rudick Aaron Rzhevsky Samuel Sager Eli Sander Shaw Sam Schneiderman Cooper Selby Natan Shemtov Shayna Shlepakov
אהרון רינה מנחם יהודה
רעיה
יצחק אסתר אהרון שמואל לאה
שי ניר
אליענה מיכה אברהם מאיה חנה מלכה איתן אליהו שאול תני אהבה אמה איתן לייב בועז לי׳ה עדן נפ ּי יוסף
מיה קרן יונה חנה רונן חנה
דוד
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יעקב
נתן
שיינה אהבה צביה
Maddie Silber Olivia Silber Emma Silver Justin Singer Avery Smith Maya Solomons Natalie Staviss Yossi Steinberg Eva Steinman Billy Soer Jonah Sterescu
מוֹר לאה
יואל יעקב יצחק אוולין צבי מיכה ניסן שמואל
לאה
Nadav Lack
משה אביב אבי משה
TO THE GRADUATING CLASS OF 2025 מזל טוב Mazal Tov
Napoleon Laichter
Ari Lanys
רבקה חנה
נפתלי מאיה נטלי אשר עליה משה משה יעקב עידן אביגיל יעקב בנימין חיים לידור איתן אורן רותם בנימין אפרת צפורה ליעם שמעון פנינה
Henry Cash Micah Cohen
Sierra Leder Emma Levin Ethan Levy Dean Libin
Nathan Cooperberg
Sam Cyngiser Ethan Dalgorf
Blake Lieberman
אברהם אריה מאיה צפורה
Ari Detsky
Liyah Madar Cascone Jacob Mandelcorn
Mikey Stroh
מנחם שמואל
Myles Diamond Emma Dubin Ethan Elfassy Eden Erlich Ella Fichman Harper Fine Yves Elbaz Benjamin Farbman Sophie Finkelstein Teddy Finkelstein Ethan Fischer Benjamin Fonn Halyn Freeman Madison Gelman Mikaela Gluzman Riley Goldenberg Zachery Goldentuler Jordan Goldman Saul Glick
Ryan Tenenbaum Jacob Troitschanski Abbey Van Hatten Jacob Vichodez Madeline Vilner Benjamin Waks Aidan Tsivian Noah Wasserman Oren Weinerman Rotem Weiss Benjamin Weisz Emma Winton Emma Wood Lidor Weig Ethan Weill
יעקב אברהם
Ben Mannheim Madison Margau
בן יעל
איב
Tyler Matlin Lee Mawas Lev Melnick
איתן שי
מנחם יניב
עדן
בנימין אריאלה
לב
חנה רבקה
Alessandra Merker Amit Mordechay
אלסנדרה עמית יוסף איתן אהרון בנימין עדינה יעל רחל
עדי הילה חיים איתן ברוך
Jesse Morrow
Isabelle Moskowitz
Shane Nimni Aaron Nisan
Benjamin Noon
חיה מלכה
Isabel Novis
יעל
Ellis Oosterhuis
שלום
יעקב ליאם יוסף
Liam Perry
Liam Zalev Jacob Zeitz
מיכאלה
Joseph Reidiboim
רחל
Kyle Ritter
Eliana Zisckind
זכריה דניאל יהודה
אברהם ראובן עדינה
Brody Rosenthal
Judah Graben
Adina Ross
RHA Grad CJN Ad 2025_pm.pdf 1 5/6/2025 3:29:17 PM
The Board of Directors, Administration and Staff Congratulate Robbins Hebrew Academy’s 2025 Graduates! ה ב
CLASS OF 2025 Mazal Tov! מזל טוב!
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SPONSORED CONTENT Finding Freedom from Caregiver Burnout: A Passover Reflection
O ne of the most common dilemmas families face is deciding between 24/7 in-home support for a loved one with dementia or transitioning them to a specialized dementia care residence. As we move through 2025, we must recognize that things have changed dramatically due to COVID-19, and family caregiver burnout is higher than ever. The emotional, psychological, and financial strain of caregiving can overwhelm the family, while the loved one’s condition and quality of life often deteriorate, as we saw through the pandemic. As Passover approaches and we reflect on the journey to liberation central to the holiday, there is a
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Contents SUMMER 2025 Features 5785 ַקִיץ
pg 40
32 “It’s very much tied to economics” Running a kosher restaraurant
40 Kitchen Confidential
During the Spanish Inquisition, conversos had to prepare Jewish food in secret. We’re still unpacking the ways that has shaped culinary history. by CAITLIN STALL-PAQUET
isn’t just a matter of faith—it’s also a complicated business proposition. by COREY MINTZ
5785 ַקִיץ 9
Contents SUMMER 2025 | 5785 ַקִיץ
Letter from the Editor .......... 13
15 Jewish Geography 20 On One Foot: Astrology IN THE BEGINNING
Judaism has always been anti-pagan, and yet Jewish interest in the stars dates back to ancient times by AVI FINEGOLD 25
The Kibbitz: Shani Mink
The executive director of the Jewish Farmer Network on reconnecting to her Judaism through soil and seeds by AVI FINEGOLD
pg 47
47 Eating Our Feelings: Olivia Ostrow, Matzah Ball Soup by COREY MINTZ CULTURE KLATSCH 51 Bookish: Vera, or Faith Gary Shteyngart’s new novel finds the humour in dystopia by PHOEBE MALTZ BOVY
MATZAH BALLS, OF COURSE Chef Olivia Ostrow’s recipe for the ultimate Jewish comfort food
56 Judaica Unexpected offerings at the ice-cream parlour
ON THE COVER:
This idyllic picnic, set in Montreal’s iconic Mount Royal Park, includes several of the foods discussed in this issue. Some have obvious Jewish connections; the history of others is less known.
ILLUSTRATION BY ANNICK POIRIER COLAGENE, CREATIVE CLINIC
10 SUMMER 2025
Call for details: (647) 660-1068
Contributors
SCRIBE QUARTERLY is a magazine about Jewish life, culture, and ideas—a reader’s guide to the contemporary Jewish world.
KAGAN McLeod has worked as an illustrator since 1999. His clients have included GQ , Entertainment Weekly , The Wall Street Journal , and Marvel Studios. His work has been honoured by Ameri- can Illustration , the Society of Illustrators, and Communication Arts . COREY Mintz, author of The Next Supper: The End of Restaurants as We Knew Them, and What Comes After (Public Affairs, 2021) is a food reporter and consultant focusing on the intersection between food, economics, and labour. CAITLIN Stall-Paquet is a Montreal-based writer, editor, and devoted snacker. She is the editorial director of Serviette magazine, and her work has been pub- lished in The Walrus, The Globe & Mail, CBC, Elle Canada, enRoute, The Toronto Star, and BESIDE , among others. Follow her on Instagram and X @caitlinstallp.
EDITOR IN CHIEF Hamutal Dotan
ART DIRECTOR Carol Moskot CONTRIBUTING EDITORS Phoebe Maltz Bovy
Avi Finegold COPY EDITOR
COREY MINTZ “IT’S VERY MUCH TIED TO ECONOMICS,” PG 32
Leah Borts-Kuperman PRODUCTION MANAGER Etery Podolsky THE CJN CHIEF EXECUTIVE OFFICER Michael Weisdorf GENERAL MANAGER Kathy Meitz ADVERTISING SALES DIRECTOR Grace Zweig
BOARD OF DIRECTORS Bryan Borzykowski President Sam Reitman
Treasurer and Secretary Ira Gluskin, Jay Rosenthal Jacob Smolack, Elizabeth Wolfe FOR GENERAL INQUIRIES INFO@SCRIBEQUARTERLY.CA TO SUBMIT A LETTER TO THE EDITOR: LETTERS@SCRIBEQUARTERLY.CA SCRIBE QUARTERLY IS PUBLISHED by The Canadian Jewish News, a Registered Journalism Organization as defined by the Canada Revenue Agency. DONATIONS CAN BE MADE VIA THECJN.CA/DONATE
KAGAN McLEOD “IT’S VERY MUCH TIED TO ECONOMICS,” PG 32
WITH THE PARTICIPATION OF:
CAITLIN STALL-PAQUET “KITCHEN CONFIDENTIAL,” PG 40
PRINTED IN WINNIPEG BY THE PROLIFIC GROUP.
Letter from the Editor
Food for Thought
J
unpacks in his deep dive into the business of running a kosher kitch- en. There are some obvious factors (kosher ingredients are more expen- sive, you need to shut down for Shab- bat and holidays) — but, it turns out, some less obvious ones as well. Between those two ends of the spectrum: dishes themselves. While the history of many staples of the Jewish kitchen is familiar, others were developed in secrecy. For her feature on the hidden history of some Sephardic foods, Caitlin Stall-Paquet interviewed historians and chefs who are still gleaning new insights about dishes that date back to the Spanish Inquisition, when Jews were forced to hide in plain sight. Especially in Canada, land of long winters and short growing seasons, summer seems the right time to celebrate Jewish food. We hope that the stories in this issue help you appreciate it even more — and that you get to enjoy at least a few picnics as delicious as the one on our cover. HAMUTAL DOTAN EDITOR IN CHIEF SCRIBE QUARTERLY
EWS AND FOOD. It’s a rela- tionship that runs throughout history and shapes culture — the stuff of legend (and also many jokes). We are a peo- ple defined by, among other things, both by our food and
our commitment to food: we love to eat and we love to talk about eating. As with any aspect of culture that is so well-established and so famil- iar, it’s easy to lapse into cliché when writing about Jews and food. Our hope, in this issue dedicated to this classic combination, is to shed new light on an age-old theme. There is (it seems inevitable) some chicken soup in this issue — but also agricul- ture and finance and DNA testing, dishes created in present-day Texas and fourteenth-century Egypt. We begin, appropriately, not with meals that we love to dig in to but with the ingredients that go into making them: though diaspora Jews aren’t often associated with farming, Avi Finegold’s interview with Shani Mink of the Jewish Farmer Network is a beautiful meditation on the temporality of Judaism — its distinct annual cycles shaped by a relation- ship to the land and the things we grow on it. At the very other end of the food chain are restaurant meals. Hospi- tality is always a challenging indus- try; the degree of difficulty rises even higher when that restaurant is kosher, for reasons Corey Mintz
P.S. We always appreciate hearing from readers about the stories in the magazine, and hope to begin publishing some of your notes soon. Write to us at letters @ scribequarterly.ca
5785 ַקִיץ 13
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Jewish Geography BULLETINS FROM AROUND THE WORLD, BROUGHT TO YOU BY THE JEWISH TELEGRAPHIC AGENCY
Nearly 1,000 years old, this Kiddush cup will be up for auction in the fall.
HISTORY SOTHEBY’S TO AUCTION EARLIEST KNOWN KIDDUSH CUP by GRACE GILSON
A KIDDUSH CUP that may have been passed around the Fri- day night dinner table during the reign of Genghis Khan will be available for auction this fall. The rare remnant of the Silk Road, the ancient Asian trad- ing route that was home to vibrant Jewish communities, is the oldest known Jewish artifact from the Middle Ages according to Sotheby’s, which will put it on the auction block. It is dated to the eleventh or twelfth century, a time when the Jews of Europe faced mass expulsion, exile, and massacres during the era of the Crusades. The inscription on the cup, which includes both Hebrew and Arabic, names its Jewish owner as “Simcha son of Salman.” “This cup is an extraordinarily rare record of the existence and importance of Jewish communities in Central Asia in the Middle Ages, and of their cultural and artistic exchanges with
5785 ַקִיץ 15
Jewish Geography
Notorious officials mentioned in Argentina’s extensive documentation include Adolf Eichmann, the architect of the Holocaust who was captured by the Mossad in 1960.
the surrounding Islamic world,” said Sharon Liberman Mintz, So- theby’s international senior Juda- ica specialist, in a press release. The Arabic inscriptions on the Kiddush cup, which would have been used for the bless- ing over wine at Shabbat meals, include a series of blessings for its owner. “Bearing inscrip- tions in both Hebrew and Ara- bic, the cup was not only used to sanctify Jewish ritual, but also embodied a shared artis- tic language across faiths, and its survival for nearly a millen- nium is truly remarkable,” said
Liberman Mintz. “No other me- dieval Judaica artefact of this early date is known to exist.” The Kiddush cup, which has been dubbed the “Cup of Joy,” has an estimated value of $3 million to $5 million (US) and will be auctioned in New York on October 29. Last fall, Sothe- by’s also auctioned off a 1,500- year-old stone inscription of the Ten Commandments. It sold for more than $5 million to an anonymous buyer who said they intended to donate it to an Israeli institution, according to The New York Times. JTA
“rat lines” after the war. The documents are now publicly available through Argentina’s National Archive, the Argentini- an government announced. The released documents include banking and financial transac- tions that show how Nazis were able to resettle in Argentina as well as records held by Argenti- na’s defence ministry, according to The Times of Israel . Notorious officials men- tioned in Argentina’s extensive documentation include Adolf Eichmann, the architect of the Holocaust who was captured by the Mossad in 1960 and later tried and executed in Israel, and Josef Mengele, the Nazi doctor dubbed the “angel of death.” The public received a glimpse of Argentina’s collec- tion of tens of thousands of doc- uments relating to its support for Nazis fleeing prosecution in a documentary in 2018. The government’s collection had been fully concealed until 1992, when Argentina’s Ministry of Foreign Affairs declassified 139,544 documents. JTA
GLOBAL ARGENTINA DECLASSIFIES MORE THAN 1,800 FILES ON NAZI ESCAPE TO SOUTH AMERICA by GRACE GILSON
THE ARGENTINE GOVERNMENT has announced the release of nearly 1,850 classified documents that show how Nazi fugitives escaped to the country after World War II. The trove of documents was made available to the public in late April at the urging of the Simon Wiesenthal Center, a Jewish advocacy group named for the famed late Nazi hunter. Argentina’s Chief of the Cabinet of Ministers Guillermo Francos said President Javier Milei gave the or- der to release them “because there is no reason to continue withhold- ing that information,” according to Argentinian outlet Perfil . The collection will shed light on the financing of escape routes for Nazis, thousands of whom fled to South America via so-called
16 SUMMER 2025
Jewish Geography
CULTURE JEWISH THEOLOGICAL SEMINARY LAUNCHES AN MFA FOR WRITERS by ANDREW SILOW-CARROLL
Jewish institution could give a home to Jews who, since Octo- ber 7, 2023, see the publishing world as increasingly inhospita- ble to Jewish themes and writ- ers. JTS was already well into its accreditation process with the state, she said in an inter- view, when reports of cancelled bookstore appearances, calls for
THE JEWISH THEOLOGICAL SEMINARY, best known for training Conservative rabbis as well as Judaic scholars and communal work- ers, hopes to raise a new kind of crop: Jewish fiction writers. The Manhattan seminary is launching a new Master’s in Fine Arts in Creative Writing, a two-year, low-residency program to be directed by the prize-winning Israeli author Etgar Keret and with a stable of acclaimed Jewish writers. Although she included the idea for an MFA program in her 2022 strategic plan for JTS, Chancellor Shuly Rubin Schwartz said she heard subsequently from some of those authors that an MFA at a
Israeli writer Etgar Keret is the director of the new MFA program in creative writing at the Jewish Theological Seminary.
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Jewish Geography
“Jewish civilization is rich and broad and deep and includes literature and art in addition to rabbinic learning and historical scholarship.”
a boycott of Israeli literary insti- tutions and a blacklist of “Zion- ist” authors began circulating. “We’re living in an era where Jewish writers are having a hard time getting into writers’ pro- grams, getting published even,” she said. “And if they do get into a program, they are reticent to do so and they’re not sure how [their writing] will be received.” The American-Jewish nov- elist Jonathan Safran Foer will serve as the program’s found- ing advisor. Other “creative ad- visors” listed by JTS include the novelists Shalom Auslander and Nicole Krauss (who used to be married to Safran Foer), comedian Alex Edelman, This American Life creator Ira Glass, actor Liev Schreiber, singer- songwriter Regina Spektor, and Deborah Treisman, the fiction
faculty and assets that have been the seminary’s calling card, including learning from classical Jewish texts and the treasures in the institution’s library. She sees the MFA as a reminder that “Jewish civiliza- tion is rich and broad and deep,” and includes literature and art in addition to rabbinic learning and historical scholarship. Schwartz said Safran Foer reached out to her when the idea was germinating to share his concerns about the mar- ginalization that Jewish writ- ers were experiencing and his thoughts about the role that JTS could play in addressing them. She said the writer’s enthusi- asm for the project convinced her that the program could be viable. A writers’ festival is also being planned for each year of the program. Keret, best known for his col- lections of short-short stories as well as the film Jellyfish , said in a statement about the new pro- gram that he learned about the power of storytelling from his mother, a Holocaust survivor. “I don’t know if the capacity to tell a story was what saved my mother’s life, but I can say beyond a doubt that it did save her soul,” he said. JTS has turned out fiction writers in the past, although not by design. They include Milton Steinberg, author of the 1939 novel As a Driven Leaf ; Chaim Potok, an ordained rabbi and author of the best-selling 1967 novel The Chosen ; and Rabbi Burton Visotzky, an emeri- tus faculty member and author of the 2008 novel A Delightful Compendium of Consolation . JTA
Singer-songwriter Regina Spektor (left) and novelist Nicole Krauss (right) are among the advisors to the new program for Jewish writers.
editor for The New Yorker . The advisors reflect Keret’s notion that storytelling includes nu- merous formats, Schwartz said. The chancellor said she was inspired by the idea that a fic- tion writer or other storytell- er could take advantage of the
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Jewish Geography
“It was pretty clearly— not offi- cially, but very clearly— meant for an Anglican professor of the Old Testament.” In his new role, Koller wants to promote the study of Hebrew texts over the thousands of years between the Hebrew Bible and the modern state of Israel, draw- ing on Cambridge’s rich trove of manuscripts that includes the Cairo Geniza, the vast collection of medieval manuscripts that was discovered in Egypt in the late nineteenth century. Koller hopes that introducing students to these writings will open them up to new ways of studying cul- tural and intellectual history across the world. Despite being the first Jewish Regius professor, Koller said he is wary of narrowing the depart- ment around “Jewish studies for the Jews.” In North America, Jewish studies departments tend to attract Jewish students look- ing to connect with their identity and heritage. That fills a valuable need, said Koller, but he wants to build out Hebrew studies as a home for any student with a humanistic interest in Hebrew, addressing the same historical and philosophical questions that draw people to studying ancient Greek or Latin. “No one thinks that Greek studies would only be for Greeks,” Koller points out. “Greek studies spend a lot of time trying to ex- plain to the world that this is of universal significance. It’s not for every single person, but it’s for any given person; [they] will find something interesting here. And I very much want to do the same for Hebrew studies in Cambridge.” JTA
EDUCATION HENRY VIII CREATED THE ROLE — AND FINALLY, A JEW WILL HELM HEBREW STUDIES AT CAMBRIDGE by SHIRA LI BARTOV
Aaron Koller , shown here visiting Cam- bridge during the 2022/23 academic year, believes that Hebrew studies should be of interest to Jews and non-Jews alike.
SINCE 1540, a prestigious chain of scholars has held the title of the Regius Professor of Hebrew at the University of Cambridge. But not one of these scholars of Hebrew and Semitic studies has been Jewish. That will be changing soon: this fall, Aaron Koller will become the first Jew to join the university’s department of Middle Eastern studies as the Regius Professor of Hebrew, a role established by King Henry VIII. He is moving from New York City, where he has taught at Yeshiva University, specializing in Hebrew from biblical to medieval texts, since earning his doctorate there in 2009. According to Koller, it’s no surprise that Jews never made the cut before. Henry VIII, who founded the Church of England along with the professorship, intended it for Anglican churchmen to teach He- brew in the Anglican tradition. That idea persisted until recently. “Fifty years ago, it wouldn’t have struck anyone as odd that no Jewish person had held the position,” Koller said in an interview.
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On One Foot
TAKE A TOUR of Israel and you’re likely to visit one of the ancient synagogues that have been excavated in modern times. En Gedi, Beit Alpha, Sepphoris, and others all have large mosaics that, perhaps surprisingly, depict the Zodiac signs and their corresponding Hebrew months. If Judaism purports to take a more rational approach to religion now, why do we still say mazel tov— which literally means a good sign— expressing our good wishes via hopes that a given event is taking place in an auspicious time? Were the early Jews star worshippers? Are we still? The internet is rife with astrology sites catering to all manner of Jews — Orthodox (kosherastro.com ), witchy (alizaeinhorn.com), and everything in between. And yet, Judaism has always taken an anti-pagan stance and prohibited any form of fortune-telling. So what does Judaism actually say about astrology? IS IT JEWISH TO READ YOUR HOROSCOPE? Just like Hillel’s student, we all have complex possible. Here, we consider a question of contemporary relevance and explore how sources both classical and modern address it. by AVI FINEGOLD questions that we want answered as simply as
DEUTERONOMY 18:9-13 When you enter the land that the Lord your God is giving you, you shall not learn to imitate the abhorrent practices of those nations. Let no one be found among you who consigns a son or daughter to the fire, or who is an augur, a soothsayer, a di- viner, a sorcerer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead. For anyone who does such things is abhorrent to God, and it is be- cause of these abhorrent things that the Lord your God is dis- possessing them before you. You must be wholehearted with the Lord your God. 1
1 THIS PROHIBITION is is the source for talmudic codifica- tion of laws against astrology. The Bible, aware that the land that would be Israel was populated by people of many other faiths, warned Jews not to become like them, and to not even imitate them by bringing some of those practices into Ju- daism. However, readers of stars do not show up in this pas- sage. This could be because Judaism did have a relationship with observing stars, or it could be that astrologers fell under the broader category of augurs or diviners.
TALMUD SHABBAT 156A Rabbi Hanina says: A constellation makes one wise and a constellation makes one wealthy, and there is a constella- tion for the Jewish people that influences them. Rabbi Yo- hanan said: There is no constellation for the Jewish people that influences them. The Jewish people are not subject to the influence of astrology. And Rabbi Yohanan follows his own reasoning, as Rabbi Yohanan said: From where is it derived that there is no constellation for the Jewish people? As it is stated: “Thus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them” (Jeremiah 10:2). The nations will be dismayed by them, but not the Jewish people. 2
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On One Foot
MAIMONIDES, LAWS OF FOREIGN WORSHIP 11:17-18 These practices are all false and deceptive and were means employed by the ancient idolaters to de- ceive the peoples of various countries and induce them to become their followers. It is not proper for Israelites who are highly intelligent to be drawn by such inanities or imagine that there is any benefit in them, as it is said “For there is no enchantment with Jacob, neither is there any divination with Israel” (Numbers 23:23); and further “For these nations that you are to dispossess hearken to the soothsayers and diviners; but as for you, The Lord your God has not suffered you so to do” (Deut. 18:14). Whoever believes in these and similar things and, in his heart holds them to be true and scientific and only forbidden by the Torah, is nothing but a fool, deficient in understanding, who belongs to the same class with women and children whose intellects are immature. Sensible people, however, who possess sound mental faculties, know by clear proofs that all these practices which the Torah prohib- ited have no scientific basis but are chimerical and inane; and that only those deficient in knowledge are attracted by those follies and, for their sake, leave the ways of the truth. The Torah, therefore, in for- bidding all these follies, exhorts us, “You shall be wholehearted with the Lord your God (Ibid 18:13).” 3
3 IN A SHARP DISSENT, MAIMONIDES, the prime example of Jewish rationalism in the Middle Ages, rejects any possibility that the stars impact the human condition. This is a classic example of the Maimonidean principle that, when Torah and reason collide, we alter our understand- ing of the Torah to fit with reason. In this case, he sees the many examples of astrological influ- ence in the Bible as metaphorical. The Rambam elaborated on this anti-astrology stance in a let- ter he wrote to the Jewish community in Yemen, which was dealing with a charismatic individual claiming to be the Messiah, leading many in the community astray. Local leaders wondered if the community was suffering this misfortune because it was under the influence of bad astro- logical signs. “Dismiss such notions from your mind,” Maimonides wrote. “Cleanse your mind of them as one cleanses dirty clothes. Accomplished gentile and certainly Jewish scholars refuse to be- lieve in the truth of this science. Its postulates can be refuted by real proofs on rational grounds.”
2 THIS IS AN EXCERPT from an extend- ed passage in the Talmud that begins by describing the various ways that the stars in- fluence human behaviour and actions — writ- ing, for example, that a person born under the influence of Mars will have blood in their life, which may manifest in fates ranging from becoming a murderer to working as a slaugh- terer. It then declares that the constellations do not affect the Jewish people. Constellations —in Hebrew mazel (the origin of the phrase mazel tov) are clearly believed by the Talmud to have a real effect on people, but this must be reconciled with moments when this effect is overcome, either by divine intervention or our own will. The Talmud explains that, while the effect of the stars is real, Jews are unique- ly positioned to alter their destinies with good deeds and prayer.
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On One Foot
SHULCHAN ARUCH, YOREH DEAH 179:1-2 One is not to consult star-gazers nor cast lots [because it says, “You shall be complete with Hashem, your God.” Moreover, it is forbidden to consult diviners, enchanters or sorcerers.] It is customary not to begin (work) on the second or fourth and not to marry women except when the moon is full. Accordingly, it is cus- tomary to begin learning at the beginning of the new month because
even though it’s not a pre- diction, there is an omen, and what a man knows is against the constellations he should not do, so as not to rely on miracles. How- ever, one should not inves- tigate this matter because of the commandment, “You shall be complete.” 4
4 RABBI JOSEPH KARO, the author of the foremost code of Jewish law from which this is excerpted, tries to split the difference between the Talmud and Maimonides. While Jews are not permitted to personally consult any sort of astrol- oger, they can adhere to established practices that assume astrological influence: in the sixteenth century, when Karo was writing, Mondays were believed to be ruled by the moon, and Wednesdays by Mars, neither of which were seen as auspicious. There isn’t much in the way of discussion of the topic for several centuries af- ter this, but there are some indications of growing skepticism about astrology. In a comment on the original verse from Deuteronomy, early twentieth century Lith- uanian rabbi Baruch Epstein quoted seventeenth century rabbi Moses Hagiz, who maintained that, since the light of God had now spread throughout the world (i.e., we live in a monotheistic world), the powers that are seen in the Bible no longer op- erate and are used only by fools.
RABBI ELIEZER MELAMED, YESHIVA HAR BRACHA WEBSITE The halakha follows the overwhelming majority of poskim [halakhic authorities] that it is forbidden to attempt to inquire about the future through astrology. According to most poskim … the person asking violates the positive commandment “You shall be wholehearted with the Lord your God.” And there are those who say … that he also transgresses the negative commandment “Do not practice divination.” After learning that it is forbidden to ask astrologers about the future, we are left to clarify: Is it permis- sible to conduct a personality assessment with the help of an astrologer? According to those who hold that astrology sometimes contains truth, it would be permissible for a
person to use astrology to deepen his understanding of his char- acter and traits. For if one knows he is prone to a certain sin, he can be more careful to avoid it, and if he knows he has talent in a certain area, he can develop it further. As our Sages said (Shab- bat 156a) about one born under the constellation of Mars, that by nature, he will tend toward bloodshed, but it is within his ability to choose whether to be a murderer, a ritual slaughterer, a doctor who performs therapeutic bloodletting, or a mohel (circumciser) … However, it is preferable to refrain from doing so, since it is difficult to know who is truly an expert. 5
5 THIS IS A GOOD SUMMATION of how contemporary Orthodoxy sees astrology. Based on the last sen- tence, the author would likely exclude just about all the astrological wisdom floating around today: despite his ap- parent permissiveness, one would be hard pressed to find sound sources of astrological insight.
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On One Foot
JEWISH ASTROLOGER LORELAI KUDE ON HER WEBSITE The Talmudic-era rabbis used their powerful corporate identity, personal piety, and superior knowledge exclusive to Torah scholars to triumph over the esoteric traditions of the dominant culture which threatened their authority. They institutionalized astrology in the beit midrash, which accomplished two things: first, it denuded foreign esoteric traditions of any legitimacy and condemned them along with their practitioners to the status of permanent outsiders. Sec- ondly: it allowed them to demonstrate the superiority of Judaism’s native esoteric traditions on their own terms. Two thousand years of Talmudic Judaism and the evolution of halacha (Jewish law) have run concurrently with Judaism’s mystical stream. Astrology is the bridge that crosses that stream, and re-crosses, and crosses it again. Understanding astrology’s role in Jewish life throughout history is significant because it seeks to recover a rich and rewarding component of Jewish cultural heritage. Striving to resolve the dissonance between prohibitions against astrology in legal texts and the ubiquity of the artifac- tual evidence can reveal clues as to how community rabbis might have weighed the influence of folk life in regulating traditional communal norms. 6
6 THE AUTHOR, an astrologer and horoscope columnist, is one of the few Jewish astrologers who seem to have done some work uncovering old Jewish traditions. Here, she argues that astrology is not akin to many other beliefs that rabbis have maintained at earlier points in history that have since been proven wrong. In other words: in her view, astrol- ogy is like a belief in the world to come, which is unprovable but fundamental to many Jews, rather than like the “fact” that the sun revolves around the earth, which at some point rabbis (along with the rest of the world) believed but now know to be false.
PLACING YOUR FAITH in Judaism doesn’t mean auto- matically accepting all ancient ideas, especially when we have so much in our tradition that helps us separate between what is central and what reso- nates in a particular era. I am not the first to point out that Maimonides would not stand by much of the science that he promoted if he were alive to- day. That being said, astrology has been part of Jewish culture since its inception. If you want to claim that your horoscope and star charts are part of your Jewish expression (as opposed to something fun you like to read in the morning), maybe try to find readings that draw from Jewish wisdom.
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Jewish Community Organizations, Synagogues and Schools join our brothers and sisters in Israel to pray for peace with security and honour
Adath Israel Congregation Beit Rayim Synagogue & School Bernard Betel Centre Beth David B’nai Israel Beth Am
Congregation Habonim Holy Blossom Temple Na’amat Canada Toronto Pride of Israel Reena Temple Emanu-El Temple Har Zion Temple Kol Ami Temple Sinai Congregation
Beth Emeth Synagogue Beth Sholom Synagogue Beth Tikvah Synagogue Beth Tzedec Congregation Canadian Friends of Ezrath Nashim - Herzog Hospital
The Kibbitz Farmer Shani Mink on reconnecting to her Judaism through soil and seeds by AVI FINEGOLD
“THE PILGRIMAGE TO THE TEMPLE IN JERUSALEM? IT WAS AN ANCIENT FARMING CONFERENCE. ,,
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The Kibbitz
What drew you to farming? I grew up in suburban New Jersey, in a modern Orthodox community. My parents are fairly outdoorsy. I can’t quite remember when I first got inter- ested in agriculture, but I can say that when I was in college, my first year, I had a professor in environmental eth- ics who said, You seem really interest- ed in food ethics. I get a CSA [Commu- nity Supported Agriculture] subscrip- tion from an organic farm down the road. Why don’t you call them and see if you can get an internship? I called and asked if I could have an intern- ship. And the guy said, I don’t do in- ternships, I pay people for their time, and I said, Great, can I have a job? So I ended up spending the rest of my un- dergraduate career also working on this organic farm. I came out of uni- versity with a degree in philosophy, but also nearly four years of practical experience in organic agriculture. You went from always being out- doorsy to realizing that agriculture was something that you can literal- ly sink your hands into. Farming was not a Jewish practice for me at first. That didn’t come until a couple of summers later, when I started working at Eden Village Camp, which is a Jewish farm-to-table sleepaway camp in New York State. The rabbi there, Pesach Stadlin, told us during staff training that Judaism is one of the oldest agricultural traditions still be- ing practised today. I think, during my time in college, I was looking to my philosophical studies for spiritual, emotional, or intellectual substantia- tion for my feelings of connection with the work of agriculture. And that state- ment from Pesach was a kick in the S HANI MINK is the executive director of Yes, and I will say one of my sassy an- swers to people asking me why I like being a farmer is that I’m not one of those people who come to the work from a values-based position — I like to be physical. I like to be dirty, and I like to be outside. And that’s it. That’s kind of how I ended up in agricul- ture. Now I sit behind a desk running a network for farmers, so I’m not ac- tually doing that anymore. But it’s a very embodied thing that brings me to farming. the Jewish Farmer Network, an organi- zation she co-founded in 2017 along with SJ Seldin. The group works to fos- ter community among Jewish farmers, with the aim of cultivating “social, cul- tural and spiritual well-being.” The org- anization hosts Shabbat dinners and creates educational resources, among other activities — in the process, shed- ding light on the deep and often under- appreciated connections between Judaism and agriculture. I spoke to Shani about the importance of agricultural thinking for all Jews, and how farming is still a vital part of contemporary life.
head for me. Everything that I’d been looking for elsewhere was here in my own tradition, and in my own body of ancestral wisdom. That sent me on this journey of reintegration of my farmer self and my Jewish self, and of under- standing how those two can be mutu- ally enforcing and a braided whole. How did you start to see those points of connection between your farm life and your Jewish practice? One of my teachers, Rabbi Psachyah Lichtenstein, says, The Jew is the cal- endar. The thing that makes us Jew- ish is how we move through time. For me, that is the most potent way of connecting with Jewish agrarianism: intentionally stepping into the Jewish flow of time, especially in terms of the Shalosh Regalim, the three holidays that are harvest festivals that anchor the Jewish calendar. What’s been meaningful for me has been bringing deep intentionality to these festivals: being with my farm- er friends, who are often not Jewish, and inviting them to Pesach, bring- ing some of the first greens and fruits that are showing up on the farm on Shavuot. The stopping and appreciat- ing where we are at in the season is so impactful for me, and for everyone that I’ve invited into that experience. It’s not normal for farmers to take a break in June for two days — that’s a busy time. What, you’re going to stop and take stock of where you’re at? No, there’s shit to do. But Shavuot partic- ularly makes you stop and say, Wow! That gratitude for the first of the sea- son is something I think about as a farmer. When I think about grow- ing cherry tomatoes or strawberries, the joy of the very first ripe one that you’re able to eat is a perfect moment. Taking the moment to appreciate the first is so huge, and our tradition tells us to do that on Shavuot.
26 SUMMER 2025
The Kibbitz
our liturgy and we start praying for dew because the rainy season’s over. The rainy time is when we’re seeding and when we want things to be green- ing and growing. When we enter into Pesach, we enter into this very special period of time that’s centred around the harvest of grain, specifically of bar- ley and wheat. [In hot climates, these crops are often harvested much ear- lier than they are in North America.] This period of time is very auspicious spiritually, but also very crucial prac- tically because for the Jewish people, our central seed is wheat. We’re wheat people. When I talk about this with our farmers, I talk about how the inner sanctum of the Beit Hamikdash wasn’t filled with gold or piles of riches. There was a really elaborate table full of bread. I also think about the bitter greens that we’re eating. The greens that come up early in the season are often bitter. The maror that we eat to- day is a legacy from Ashkenazi dias- pora in Eastern Europe because there are no greens there in March or April: horseradish is one of the only things that’s coming up green at that time. Then we begin the period of count- ing the Omer between Passover and Shavuot. During this period, every day we are praying that it’s not going to rain, because we’re counting on our grain harvest, and when grain is har- vested you want it to be dry. You need it to store up well; you need it to hold you through a whole year. So we enter into this very tricky time, holding our breath for 49 days, counting the days between Pesach and Shavuot, when we end the barley harvest, which was traditionally food for animals. We have finished our grain harvest, all of the wheat is in for the year, and we eat bread. People talk so much about Shavuot being a dairy holiday, but it’s a fruit and bread holiday as much as a dairy holiday.
Hanging out with a hen at the Pearlstone Retreat Center in Reisterstown, Maryland.
I don’t think many people have this awareness of Judaism as an agri- cultural set of holidays. They think of all of the things that we map onto the holidays: the exodus from Egypt, getting the Torah, living in huts in the desert. How do you walk yourself through the year, through these holidays? Pesach, Shavuot, and Sukkot are all agrarian holidays. They are all pilgri- mage holidays in which our ancestors brought some of their harvest to the
Temple in Jerusalem. That pilgrimage was an ancient farming conference, the time of year that you see all your farmer friends and you’re just like, How are you? How’s your family? I heard your daughter got married. You’re reconnecting. It’s when you see everybody. At Pesach, we’re coming out of the rainy part of the year, where we’ve been in our liturgy since Shemini Atzeret. Every day we’ve been pray- ing for rain. On Pesach, we change
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