Beineinu The newsletter of Ahavath Achim Synagogue • Spring 2022 • Passover Issue •
A
havath Achim cultivates a Jewish community of purposeful belonging. We inspire and support spiritual journeys by deepening relationships with one another. We believe it is at the crossroads of our spiritual paths that life’s purpose and God might be found. Ahavath Achim creates a vibrant, inclusive, spiritual community that empowers individuals to connect Jewishly beyond themselves.
f AhavathAchimSynagogue l @aasynagogueatl y Ahavath Achim Synagogue D www.aasynagogue.org V 404.355.5222 ] 600 Peachtree Battle Ave NW Atlanta, GA 30327
CLERGY Rabbi Rabbi Rabbi Rabbi
Laurence Rosenthal Sam Blustin Neil Sandler Rabbi Emeritus Arnold Goodman Senior Rabbinic Scholar
STAFF
Barry Herman Executive Director Miriam Habif Gelfond Director of Outreach and Engagement Sharon Graetz Director of Education Jackie Nix Director of Community Connection Chris Carr Director of Facilities Investigator Joe Jones IV Director of Security Beth Arnold Helmey Ahava ELC Director Emily Kessler Serafin Ahava ELC Assistant Director Lauren Dube Marketing Coordinator and Graphic Designer Catherine Ficke Executive Assistant to the Executive Director Jill Rosner Executive Assistant to the Rabbis Stan Vogel Finance Manager Fern Schorr Receptionist Wesley Coney Facilities Anika Johnson Facilities Ken Johnson Facilities Marcus Thomas Facilities Heidi Herman Ahava ELC Administrator Susan Goff Ahava ELC Bookkeeper
OFFICERS OF THE BOARD
Gerry Benjamin President Gary Alembik Executive Vice President Michael Plasker Financial Vice President Nikki Novotny Vice President Mark Stern Vice President Adam Hirsch Vice President Mark Cohen Immediate Past President Jennifer Rosenfeld Sisterhood Co-President Brooke Rosenthal Sisterhood Co-President Avram Eli Rosenthal USY and Kadima Co-President Zamir Norry USY and Kadima Co-President
AA embraces interfaith families who desire to be part of our Jewish community. Our spiritual community serves all who wish to connect with us. Learn more about our interfaith values at 18doors.org.
WEEKLY SERVICE SCHEDULE Morning Minyan (Monday - Friday)
7:15 am
Morning Minyan (Sunday)
9:00 am
Evening Minyan (Sunday - Thursday)
6:00 pm
Shabbat Evening Service (Friday)
7:30 pm
Shabbat Morning Service (Saturday)
9:30 am
ABOUT THE COVER
Remembering the Journey, a paper cutout collage illustration by AA member and visual artist, Flora Rosefsky, expresses the Hagaddah’s main narrative of the Exodus story as well as ritual items used and traditions followed during a seder. This includes the parting of the Red Sea, the giving of the ten commandments at Mt. Sinai with its burning bush, the four cups of wine, Elijah and Miriam’s cups, and three afikomen matzahs. The forty small scattered shapes that frame the work symbolize the temporary dwellings the Israelites lived in while crossing the wilderness for 40 years before reaching the promised land. As we gather around our seder tables to retell the miracle of the Exodus story in the Hagaddah, we are “remembering the journey.” To see more of Flora’s work, visit florarosefsky.com.
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A Message from the President By Gerry Benjamin
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s spring rapidly approaches and we enjoy the traditional “Season of Renewal,” it’s hard not to be excited by the progress achieved over the past 18 months in revitalizing our Synagogue.
Consistent with the goal established when I assumed the presidency of our congregation back in 2020, we have made significant progress in building the Synagogue’s unrestricted permanent endowment to over $10 million. Inclusive of leadership gifts provided by the Sanford and Barbara (z”l) Orkin family and Marilyn Ginsberg Eckstein, achievement of this milestone will ensure the financial viability of our Synagogue for the next 135 years.
With a highly committed and capable clergy, our High Holiday services introduced new and different musical offerings that were universally received as beautiful enhancements to our traditional services.
None of the above accomplishments could have been achieved absent effective and committed leadership. We are indebted to a uniquely gifted clergy team, to an usually capable officer group, to a highly committed board of directors and trustees, and to a skilled administrative team.
Under the direction of our new Education Director, Sharon Graetz, we have witnessed exponential growth in the level of student and family participation in our Kesher program.
Thank you for the honor to serve as your congregation’s president.
After many years of highly distinguished service to our congregation as its senior rabbi, Rabbi Neil Sandler was named Rabbi Emeritus and has rejoined our AA team, leading periodic adult education sessions along with providing pastoral counseling on an as-needed basis. Notwithstanding the many significant challenges imposed by COVID-19, we’ve learned to touch our congregants in new and different ways. The introduction of virtual minyan and Shabbat services has grown overall participation dramatically. Last month’s Fran Eizenstat and Eizenstat Family Memorial Series Lecture, featuring the U.S. Secretary of State, Antony J. Blinken, interviewed by Ambassador Stuart Eizenstat, drew an estimated 5,000 viewers. Enabled by our successful Capital Campaign, in which more than 300 AA families participated, we recently commenced on the renovation of our beloved Sanctuary. For the fourth consecutive year, under the unusually capable direction of our Executive Director, Barry Herman, the Synagogue will again operate with a balanced budget supported by the combined voluntary Chai dues and Yom Kippur Appeal gifts reflecting the generosity and deep commitment of our congregants. • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • Spring 2022 • Passover Issue • 2
A Message from the Senior Rabbi By Rabbi Laurence Rosenthal
S
pring is truly an amazing time. The trees waking up from their winter slumber and the promise of tepid weather brings a spiritual uplift unlike any other time of year; it’s all tied to renewal. This year, our spring Beineinu focuses on a great time of renewal within our congregation. We are renewing and reJEWvinating so much, that it is important to keep it all in perspective. We hope that, as you read through this incredible periodical, you will, not only, be delighted but inspired by the amazing work and dedication of many. With Passover just a few weeks away, we have structured this Beineinu around the four cups of wine traditionally filled at our Seder tables. These “Beineinu cups” are filled with energy, passion, commitment, and love. The first “cup” is filled with AA’s social connections. This section includes: (1) reflections from leadership of the Membership and Engagement Committees, who share what a vibrant, engaged, and embracing community looks like; (2) reflections from the Interfaith Inclusion Task Force (IITF) on one of this year’s more ambitious initiatives, Interfaith Inclusion; members of the task force offer their thoughts on the work done to support families with diverse ethnic and spiritual backgrounds who have made a commitment to create a Jewish home; (3) our first publication of the Ritual Paper, which outlines the ways that families and individuals of diverse ethnic and spiritual backgrounds can be included in our Jewish spiritual rituals and ceremonies; (4) highlights of contributions from some of our social justice initiatives, like the Ahavath Achim Refugee Initiative and the Hunger Walk Run; (5) An invitation to our Congregational Retreat up in the beautiful North Georgia Mountains on May 6 - 8.
Committee who seek to create a community that includes people with disabilities; (3) plans for our congregation’s move to solar energy (because the spirituality of our physical space requires that we be mindful of our environmental impact); (4) information about our “sanctuary without walls,” our virtual spiritual platform. The third “cup” is filled with AA’s souls. This section includes: (1) insights into the ways our community will deepen its involvement with some of the most traditional armament in the Jewish arsenal of spiritual fulfillment; (2) teachings about the spirituality of singing together (3) reflections from the Shimita Planning Initiative (4) insights into how the Chevra Kadisha escorts our loved ones from this world into the next; (5) ways we can fight antisemitism through commemorating Yom HaShoah. Finally, the fourth “cup” is filled with AA’s future. This cup includes: (1) exploration into how we plan to secure our congregation financially for the next 135 years; (2) details about the incredible Jewish learning opportunities we bring to our children and families through Kesher (supplementary Jewish education) and family programming. To conclude each section, one of our congregation’s resident rabbis will offer a “Seder Talk,” providing you with meaningful Torah ideas to bring to your Passover Seder. As always, you will find our Passover service schedule and other important tips and tools for celebrating this important holiday. Our congregation has passed a tipping point. We are seeing incredible growth, energy, and renewed optimism about our future. Our AA community is a sacred place, because the people who call it home are holy and their journeys are important. Our cup is not just full – it is overflowing! May we all raise the cup of salvation and sanctity around our Passover tables in health and peace this year.
The second “cup” is filled with AA’s renewed physical space. This section includes: (1) important updates on our Sanctuary renovation; (2) reflections from our Inclusion and Belonging 3 • Spring 2022 • Passover Issue • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •
Pesach Service Schedule Ta’anit Bechorim (Fast of the Firstborn) - Friday, April 15 7:00 am
Morning Minyan Service
In-Person and Virtual
8:00 am
Pre-Pesach Siyum to Breakfast
In-Person
Sell chametz by 9:00 am Burn chametz by 12:41 pm (refrain from reciting blessing until this time on Saturday)
Erev Pesach - Friday, April 15 6:00 pm
Shabbat and Erev Passover Service
7:50 pm
Candle Lighting
Online
First Seder in the evening
Pesach Day 1 - Saturday, April 16 9:30 am
Morning Service
In-Person and Virtual
1:00 pm
Mincha Service
In-Person and Virtual
8:34 pm
Havdallah and Second Seder Counting of the Omer Begins
Pesach Day 2- Sunday, April 17 9:30 am
Morning Service
In-Person and Virtual
8:00 pm
Mincha/Ma’ariv/Havdallah Service
Virtual
8:35 pm
Conclusion of Yom Tov
JCPA Hunger Seder - Wednesday, April 20 6:30 pm
Hunger Seder
In-Person Temple Kol Emeth
Pesach Day 6 - Thursday, April 21 6:00 pm
Erev Yom Tov Service
7:55 pm
Candle Lighting
In-Person and Virtual
Pesach Day 7 - Friday, April 22 9:30 am
Morning Service
In-Person and Virtual
6:00 pm
Shabbat and Yom Tov Service
In-Person and Virtual
7:56 pm
Candle Lighting
Pesach Day 8 - Saturday, April 23 9:30 am
Shabbat Morning Service
In-Person and Virtual
10:30 - 11:30 am
Torah Study
In-Person and Virtual
11:30 am
Yizkor Service
In-Person and Virtual
8:15 pm
Mincha/Ma’ariv/Havdallah Service
Virtual
8:40 pm
Conclusion of Passover
*Zoom links will be available on our website calendar • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • Spring 2022 • Passover Issue • 4
Cup One
Filling Up Our Family
T
his section will explore some of the ways in which our Ahavath Achim family brings us together to connect and deepen relationships.
Engagement Committee
By Sara Papier and Mark Stern Road Map to a Vibrant Community
The aim of the Engagement Committee is to provide each and every member a chance to establish meaningful connections, to identify the passions of our members, and to aid in nurturing those interests within the AA and greater Jewish community throughout our members’ lives. Establishing these aims was the main goal of the Listening Campaign. We are utilizing that critical information you all so thankfully shared to strengthen those connections and enable our Synagogue to provide opportunities that meet your wants and needs. Another aim of engagement is to create happiness. Happiness is specific to each and every individual. Therefore, it is the job of the Engagement Committee to make sure that there are opportunities for each AA member to participate in activities that elicits emotions of joy, satisfaction, connection, and/or fulfillment that goes beyond meditation and prayer. Engagement
כוס ראשונה משפחה
is like an outstretched arm - an opportunity to get pulled into something meaningful. However, it is ultimately up to the individual whether or not to grab hold. Sometimes, the gesture of the outstretched arm may come at a difficult time in one’s life, and therefore hinder one’s ability to grab hold. Thus, we never mistake silence as a sign of disengagement, but rather an opportunity to reach out again. Happiness is also knowing someone is thinking about you. During the past three years, or, in some unfortunate cases, even ongoing, isolation has plagued our lives. We launched the Chag Samech Postcard Initiative right before Passover and Chanukah by sending out postcards specifically to remind our members that we are thinking about them. Just like that old friend that you may only talk to sporadically, we want you to know that, despite the upsets that may cloud our lives, the relationship with AA is still there and strong. The Purim baskets, also known as Mischloach Manot, shifted from being a fundraiser to an essential touch-point with our members. Purim is the only holiday in which it is a mitzvah to give gifts of food to friends, family, and neighbors. It has been said that the act of Mishloach Manot (giving of portions), is to counteract the accusation of Haman that the Jews were a scattered and divided nation. During the pandemic, it certainly seems that we have become more scattered and divided. Thus, we decided to extend this idea that we are not only counteracting the words of Haman, but to counteract the repercussions of COVID-19, and remind you that you are not alone. You are a part of the Ahavath Achim Congregation. Being socially connected makes us happier. Did you know that a simple act of kindness can increase your social connection? Everyone carries an invisible bucket. You feel happy when your
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bucket is full, but feel sad when the bucket is empty. We can say that being a part Ahavath Achim Synagogue provides a plethora of occasions to engage in simple acts of kindness, feel socially connected, and benefit from opportunities to fill your bucket. It can be something big like donating money to the synagogue, giving blood at a quarterly blood drive, volunteering your time to one of the many social action groups that provide so much to the community, or even something small like sharing words of appreciation with the hard-working staff at the AA. By doing any of these acts, not only will you be filling someone else’s bucket, but you will be filling your own bucket as well. As co-chairs of the Engagement Committee, we, Sara Papier and Mark Stern, challenge you to be a bucket filler. Allow AA to be that platform to enable you to engage in frequent acts of kindness, in turn creating stronger social connection, and ultimately greater happiness for yourself and the community.
Sisterhood Shabbat By Margo Gold
An Excerpt from the Sisterhood Shabbat Sermon (Saturday, February 12, 2022) Today we are celebrating AA’s Sisterhood, its volunteers, leadership and incredibly good works on behalf of our community. Its members are joined in a bond of solidarity, support and love that honors our Jewish tradition and calling to care for one another. The women of Sisterhood are advocates, educators, listeners, fundraisers, singers, bakers, daveners, Torah readers, gabbais, planters, artists, and so much more. But even as its members engage together to achieve communal goals, each one exemplifies, in her own right, the legacy of giving of oneself. Giving of oneself is a choice one makes personally and is an example that can be handed down through generations. For Ahavath Achim, that legacy has been exemplified by Sisterhood for more than 100 years. Just like the Israelites did in the desert, they volunteer their personal treasures in abundance to help create and sustain a house devoted to Hashem. Sisterhood members are amazing and dedicated individuals, investing collectively on behalf of our beloved community. What passion
motivates this investment by the women of our congregation? I believe it’s a love for our Synagogue and recognition of all the ways people connect here. Sisterhood provides an avenue for women to seek meaning together in making a better world and serving the needs of our community. Sisterhood does this by: • Providing incredible resources for our religious school students. • Awarding treasured scholarships for kids to attend Jewish camps or to study in Israel. • Reaching out to college kids at the holidays with a taste of shul and home. • Honoring the legacy of parents by their involvement at the Jewish Home. • Fulfilling the responsibility to feed those who are hungry by providing meals at shelters for homeless women and couples. • Feeding our spiritual soul through worship services such as this beautiful Shabbat and the meaningful Shabbat when we Worship in Pink. • Connecting women in friendship, fun and support, to learn together, to create together and to inspire one another. In addition, nothing speaks of legacy more than passing this passionate torch from one generation to the next. Such is the goal of Sisterhood’s Z’havah group for younger women. At 100 years old, Sisterhood members understand that nurturing women of all ages in leadership is the path to a healthy future. And as Maimonides taught us, that truly models the legacy of giving of oneself. Other lights shine within Ahavath Achim, as well. A story is told by Rabbi Stanley Greenberg in his book, Lessons of the Talmud. A 5th grade public school class had come to visit the Synagogue as part of a social studies project. The rabbi explained the ritual items and features within the Sanctuary, including the eternal light that burns constantly above the ark. Afterwards, he received thank you notes from the children. One in particular stood out. “Thank you for showing us the Sanctuary. I especially liked your explanation of the internal light.” Perhaps the boy was onto something, Rabbi Greenberg says. “The youngster had stumbled onto a profound truth about us. We do indeed each possess an internal light and that may very well be the most important endowment we receive at birth. It is a spark of divinity kindled within each of us.” I love that thought. Perhaps each of us has an internal light from which God’s spirit emanates through us. Surely the presence of such an internal light describes our Sisterhood members, each lovingly giving of herself to make our congregation a holy place for all.
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Membership Committee By Bethany Smith and Mark Papier First Impressions
“It was a dark and stormy night.” “It was the best of times, it was the worst of times.” “Call me Ishmael.” “Double, double toil and trouble.” You only get one chance to make a first impression. Like these famous first lines, when done right, that first impression is remembered forever. The opposite is also true. If a first impression is a bad one, it is very difficult to remove it. Our hope, as chairs of the Membership Committee, is to instill a culture of unashamed welcoming. With the help of the enthusiastic Membership Committee members, this has already begun. Some of it is behind the scenes with prospective member lists, contact outreach, and logistics of all kinds. But we know that many first impressions won’t be with a Membership Committee member. It will take all of us, together as a congregation, to continue to grow AA’s reputation of being a spiritual home of inclusivity and welcoming. If someone at a service (in-person or virtual), at an event at our Synagogue, in a meeting, or even in a casual chat, is new to the community (AA or Jewish), they should be warmly welcomed to join our community. In this way, every AA member is a crucial part of the Membership Committee. All of you are the best representatives of what is awesome about AA, and as you talk of and brag about all the amazing things happening at our shul, it is more likely that the responsibility of creating a good first impression will be yours, not ours. Finding new members and welcoming them is intrinsically Jewish. Welcoming the stranger is a core principle of Judaism. The Torah instructs us 36 times to care for the stranger - far more than it commands us to observe the Sabbath or any other law. We will gladly welcome and accept any new member that wants AA to be their home for
their spiritual journey. At the same time, we are focusing our efforts on four target groups: • Young families: The connection of our synagogue with Ahava ELC is a powerful draw for this stage. • Families approaching B’nai Mitzvah: This natural stage in Jewish life is an appealing point of entry for those who have yet to belong. • The unencumbered: those at the prime of their careers, perhaps empty-nesters, who may have some extra time and the need for some extra connections and meaning in their Jewish journey. • Interfaith: a growing cohort of Jews and an important component to the mix of members at AA. We hope that, in describing these groups, we may inspire you to think about your friends and your connections in a different way. Invite them to join you at the next event, or feel free to pass their info along to us and anyone in the AA office. We welcome your energy and positivity, and we thank you in advance for helping others see how wonderful this community can be!
Interfaith Inclusion By Gary Alembik Building a Welcoming, Loving and Diverse Kehilla
spiritual community.
In May of last year, Gerry Benjamin asked me to chair and populate an inclusion task force, with a mission of recommending possible changes to AA’s bylaws to allow for interfaith families and couples to become members of our
When I began discussing with members of my AA family the importance of making these policy changes, many asked why. In exploring the “why” behind AA’s efforts to modify its bylaws to include non-Jewish family members and to open our sacred space to interfaith families and couples, I want to offer you some insight into what has influenced and shaped my thoughts and feelings on this very important endeavor: • I chose AA to pursue my spiritual journey, because I found it to be a warm, welcoming,
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inclusive, diverse, and loving community. Opening our membership to interfaith families and couples is consistent with AA’s culture and our mission to “create a vibrant, inclusive, spiritual community that empowers people to connect Jewishly beyond themselves.” • Over the past five years, the United Synagogue of Conservative Judaism (USCJ) has established a “Commission on Community and Covenant in the Twenty-First Century,” with a mission to explore how Conservative synagogues could welcome, attract, and engage interfaith families. The commission was further charged with the responsibility of reworking the definition of membership to include interfaith families. The below excerpt from the Commission on Community and Covenant in the Twenty-First Century thoughtfully conveys why USCJ believes it is important for our Conservative movement and synagogues to open its doors and arms to interfaith families: In our time, the great challenge and opportunity is the growing welcome of Jews and Judaism as valued members of the human family. As our exclusion has shrunk, we find ourselves sharing work, neighborhoods, values and interests with the broader community. How we navigate a robust Judaism in the mode of freedom is a new challenge for us as a people and for our tradition. One of its primary manifestations is that a significant number of Jews and nonJews now fall in love, marry, and seek to create families together. Many of those families will turn to Judaism for wisdom to live fuller lives. And we must be there to share the light of Torah, love of God, and the practice of mitzvot with them. We must welcome them and draw them close. Twenty-first century families look very different than our grandparents’ and parents’ families. The most recent Pew Study, based on a survey released in 2020, found that: “Among Jewish respondents who got married in the past decade, six-in-ten say they have a non-Jewish spouse. Among Jews who got married between 2000 and 2009, fewer (45%) are intermarried, as are about four-in-ten who got married in the 1990s (37%) or 1980s (42%).” These statistics make it apparent that we have an opportunity and obligation to bring intermarried families and couples into our community and to “inspire and support” them on their spiritual journeys. The 2020 Pew Study further found that among intermarried couples, “28% are raising their kids with a Jewish religious identity.” Opening our
doors and community to interfaith families will provide the children of interfaith families with the opportunity to explore their Jewish identity, history and heritage. It may also result in expanding the percentage beyond 28% of children of interfaith families that become interested in pursuing their Jewish identity. Our Jewish tradition encourages us to welcome all people. From Isaiah 56:7: “My House will be called a House of Prayer for All People.” Over the past several months, our inclusion task force has engaged in a number of activities in support of our mission. These activities have provided us with valuable information upon which to base our recommendations. More specifically, our task force members have: • Collaborated to study and to better understand how the Conservative movement and Conservative synagogues (locally and nationally) are endeavoring to attract and welcome interfaith families and couples into their sacred space and communities. • Identified potential concerns that were voiced by our congregants related to the participation of non-Jews in ritual (i.e., wearing tallit and tefillin, carrying and reading from the Torah, and reciting prayers that include the benedictory language). • Reviewed extensive materials and writings that have been published by USCJ and other sources on the topic of interfaith families and inclusion. • Consulted with Karen McGinity, the USCJ interfaith specialist who works with Conservative synagogues to establish a more inclusive and diverse community. • Reached out to local Conservative synagogues in Atlanta, Los Angeles, Chicago, and Shreveport, to better understand the efforts they have made to welcome interfaith families, and the bylaw changes that would allow for interfaith families to become members. We learned that, locally, Conservative synagogues have welcomed interfaith families into their shul and rituals but have not modified their bylaws to address interfaith family membership, nor have they published ritual policies related to the participation of the non-Jewish member. As for the Conservative synagogues outside of our region (Anshe Emet in Chicago and Temple Aliyah in Los Angeles), both have had bylaws in place for quite some time allowing for interfaith families and couples to become members. Our task force secured copies of the bylaws from these two synagogues to gain insight into how they went about defining individuals and families that were eligible for membership.
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• Endeavored to address issues related to the non-Jewish member’s ability to vote, serve on the board and as an officer, maintain a membership after the passing of a Jewish spouse or partner, and maintain a membership in the event of a divorce. • Responded to and addressed concerns expressed by our congregants about the introduction of non-Jews into our services and how that might impact AA’s ritual practices. The task force prompted Rabbi Rosenthal to craft a ritual paper to speak to those concerns, some of which appear here in the Beineinu. Rabbi Rosenthal’s paper thoughtfully identifies ritual practices that are to be exclusive to the Jewish member, as well as identify ritual practices in which the non-Jewish member of the interfaith family may participate. These guidelines were crafted with an eye towards encouraging participation by all members, understanding that there are certain acts, rituals, and prayers that are to be reserved exclusively for the Jewish member. In the coming days, the Board and the congregation will be asked to vote on and endorse proposed bylaws that will allow for interfaith families and couples to become members of our AA community. It is my hope that this article will serve to address some of the concerns and questions that have been expressed to me and will encourage our members to support these proposed bylaw changes. In the fall, we will be introducing our newly remodeled Sanctuary to our members and our community. As we open our iconic gold doors to welcome our AA family into the renovated space and into a new chapter in Ahavath Achim’s life, I invite you to join me in opening our doors a little wider to welcome interfaith families and couples to join us as, together, we share in this meaningful spiritual journey. I want to extend a big thank you to Larry Gold, Sheila Adelman, Irene Aronin, Marcia Spielberger, Julia Bernath, Amy Landrum, Ava Landrum Smith, Debra Elovich, Nikki Novotny, Doris Goldstein, Gerry Benjamin, Rabbi Blustin, and Rabbi Rosenthal for their thoughtful contributions to the task force and for the passion and energy that they brought to our committee meetings!
By Julia Bernath and Amy Landrum The Modern Jewish Family - The Time is Now What does the modern Jewish family look like today? Anyone and everyone! We are newly married, long-time married, never married, divorced, widowed, and same-sex couples. We are with children (both natural and adopted), without children, and with pets. We are urban, suburban, and rural. We are doing all we can just to make ends meet, sometimes working more than one job. We have finally hit retirement and can start to focus on activities we want to do, not just the ones that have pushed us along in life. We are struggling to reinvent ourselves with mid-life career changes. We are dating again after years of being married or recently widowed. We are rediscovering ourselves as adults, parents, grandparents, and divorced and widowed singles. We are trying to give our children a rich life experience with music, athletics, clubs and afterschool activities, Sunday school, Hebrew school, and volunteering. Sometimes we feel that there are not enough hours in the day! We want to find meaning. We are searching… Education has always been an important part of Judaism. As our world continues to shrink through technology, we are constantly exposed to new ideas, new cultures, and new ways of thinking and approaching problems to find solutions. Interfaith families bring a new level of education and learning about other cultures to see how Judaism fits into and enriches our world. Educating others about Judaism and learning from them about how non-Jews view Judaism can help strengthen bonds with other cultures. AA is one of the oldest congregations in the metro Atlanta area. We have been viewed by many as stodgy, mired in old ways, unwilling to change. In reality, we are a congregation in transition, working to make changes that will keep us up to date in the twenty-first century and continue our positioning as one of the premiere choices for houses of worship for the Jewish community. In order to do this, we recognize that the modern Jewish family may not look like the traditional family of our parents’ and grandparents’ era. Interfaith families bring an opportunity to educate and welcome partners of other faiths and beliefs as we grow our congregation.
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Our bylaws provide a framework for operating our synagogue and growing lay leadership. The time has come to review these bylaws in context with today’s families and develop new guidelines that help to welcome today’s modern Jewish families. The metro Atlanta area has so many choices for places to formally worship. If Interfaith couples want to explore making a Jewish home for themselves and their children, it is essential to help the non-Jewish portion of their family learn more about Jewish customs and traditions. It is incumbent upon us to help these families feel welcome. Therefore, as a congregation we must look within about how we can be more welcoming and inviting to these prospective members and supporters of the Jewish community. If we are successful, we will welcome new ideas, energies and spirit into our congregation, growing us as a community. If we are not, we may not see the next generation as a congregation. The time is now!
By Rabbi Laurence Rosenthal The Ritual Paper
When we started down the road of true and sacred inclusion of our Jewish families, especially those families that included members of different ethnic and spiritual backgrounds, it was immediately understood that questions around ritual and spiritual practice were paramount. If we are welcoming people of different backgrounds into our sacred spaces and into our spiritual family, what things are we inviting them to do and how do we support each other to experience these rituals and spiritual practices deeply? Judaism holds both inclusive and exclusive beliefs, practices, rituals, and language; that is okay. Not everything is for everybody. However, being transparent and instructive on what we can do together will allow us to deepen our spiritual practice and support each other’s spiritual journeys.
Bringing Close While Upholding Tradition: Love and Inclusion Lay in the Balance The inclusion of people from different faith and ethnic traditions has been an ongoing discussion for Jewish communities in recent years. When Jews were subjugated, alienated and discriminated against, the lack of inclusion of people from other faith traditions was a non-issue. Because of the chasm between our Jewish world and that of other peoples, the posture of exclusion created myth and rationales that became part of our communal traditions. Today we live in a very different time. Although Antisemitism is still a reality, it is the exception and not the rule. There has even been a cataclysmic shift in the understanding and spiritual posture of other faith traditions which now embrace, celebrate, and emulate Jewish communities and practices. This new reality provides us with incredible opportunities and great responsibilities. Today, people of other faith traditions are part of our Jewish spiritual family. They support Jewish households, participate in home rituals, invest in the missions and goals of our synagogue community, and they are partners in the raising of the next generation of Jews. Ignoring these facts or purposefully excluding them from learning, participating, and finding their own authentic spiritual identity within the parameters of traditional Jewish ideology, philosophy and theology will have detrimental effects on our Jewish future. This carefully researched writing is to address the extent to which our congregation can include people of other faith traditions in our rituals. It is important to provide clarity regarding opportunities for participation in the service/ rituals or in how loved ones support their Jewish family as they participate in important spiritual opportunities. Attending Services at Synagogue We invite you to join in prayer, singing, study, and celebrating with the community. All are welcome to be part of our prayer & learning communities. Leading the Community in Prayer Jewish prayer is the replacement, as constructed by the rabbis and sages of the early rabbinic period, for the sacrificial service which took place in the Temple of Jerusalem over 2,000 years ago. Various parts of communal prayer are creative recreations of moments and occasions where the Jewish people stood together, fulfilling their obligations to God, which included sharing of our bounty, expressing gratitude, and seeking forgiveness for missteps. Therefore, the prayer service provides important
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rituals and prayers that fulfill the obligatory nature of the Jewish relationship with God, called Mitzvot (Commandments). Because of this obligation, prayers that include the benedictory language (i.e. Barukh Attah Adonai…; Blessed are you, God…) will be reserved for Jews to recite, allowing others responding ‘amen’ to have their obligation to pray discharged by somebody who is under similar obligations according to Jewish practice. Although this standard is found in much of the prayer liturgy, there are still many sections, composed mainly of scripture anthologies, and shared by other faith traditions. Therefore, somebody of a different faith tradition is welcome to read a Psalm or other Biblical passage in English (for instance, something found in Pezukei D’Zimra, Hallel, or Kabbalat Shabbat). There are also modern liturgical selections used in our service like the Prayer for our Country, which are available to family and friends of other faith traditions. Wearing Tefillin, Prayer Shawl (Tallit) and/or head covering (Kippah/Yarmulke) Jewish prayer practice includes objects which serve as symbols, reminders and connections with God and tradition. Head Covering: It is our communal practice that every male above thirteen years of age (Bar Mitzvah) wear a head covering when engaged in the following three spiritual practices: Praying, Studying and Eating. As these are the most common activities taking place on our synagogue campus, many people take it upon themselves to wear a head covering anytime they are in the building. It is an appropriate show of respect to keep one’s head covered when in the Sanctuary and chapel at any time, as those rooms house the Ark which protects our sacred ritual scrolls (the Torah). As a congregation that provides women and girls with equal access to Torah and tradition, we encourage women to also maintain a head covering when engaged in the aforementioned activities or residing in the sacred spaces of the building. Children under 13 years old are also encouraged to wear a head covering although we recognize the difficulty in maintaining this at very young ages. We want to support our families in teaching synagogue etiquette, respect, and tradition when in the building, so head covering for children is desirable. Tallit: The prayer shawl is a garment which enwraps us during our prayers. Its origins are ancient and the meaning and mindfulness that it provides while worn helps to create the right
spiritual mindset for prayer. The most important part of the Tallit are the Tzitzit (fringes). These strings, meticulously knotted and hung from each corner of the shawl, act as a reminder of the 613 commandments notated in the Torah and rabbinic sacred texts. Because the prayer shawl is worn primarily as a reminder and display of adherence to the uniquely Jewish relationship with God, it should be worn only by Jewish individuals above the age of Jewish Adulthood (12 for girls and 13 for boys). Teffilin: On weekdays (other than holidays), our synagogue engages in morning and evening prayer. In the morning there is a tradition of wearing leather straps and boxes which contain scriptural writings upon one’s arm and head. These are known as Tefillin or Phylacteries. These sacred objects are a symbol of the uniquely Jewish relationship with God and help fulfill one of the more obscure commandments found in the Torah: ‘Bind them as a sign on your hand and let them serve as a symbol between your eyes’ (Deuteronomy 6:8). As with the Tallit, because of its connection to the Mitzvot (commandments) which are a unique part of the Jewish relationship with God, Tefillin should only be worn by Jewish Adults above B’nai Mitzvah age (12/13 years old). As a congregation that provides women and girls with equal access to Torah and tradition, we encourage women and girls above Bat Mitzvah age (12 years old) to engage in this special spiritual ritual. Opening and Closing the Ark Containing the Torah Scrolls The Ark is one of the most sacred spaces in our synagogue worship area. The Aharon Kodesh (Holy Ark) houses the sacred scrolls used for the ritual reading of our central sacred text, the Torah. One of the honors offered to service participants is the opening and closing of the Ark doors and curtain. This honor ritualizes the openness, centrality, and access to these sacred teachings. In recognition of the role that individuals of differing spiritual traditions play in the household that is committed to creating a Jewish home, we welcome the participation of spouses and partners to join their Jewish loved ones to stand by the ark doors. In keeping with the spiritual dynamic often created by multi-faith or multi-ethnic families, we invite the Jewish member of these families to stand against the Ark doors and curtain, fulfilling the actions of opening and closing the Ark while spouses, partners or family members of different faith traditions stand at their side supporting and sharing in this special moment.
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Carrying the Torah/Lifting and Binding the Torah Scroll The Torah is a sacred object of the highest magnitude. It is the obligation of Jews to uplift, study, and honor the sacred teachings of this text. It is beautifully described in Marge Piercy’s poem, “Meditation Before Reading the Torah”: We are the people of the book. Through fire and mud and dust we have borne our scrolls tenderly as a baby swaddled in a blanket, traveling with our words sewn in our clothes and carried on our backs. With this in mind and in heart, the carrying, lifting and dressing of the Torah falls on the responsibility, figuratively and literally, of the Jewish people and we therefore reserve this obligation for individuals of the Jewish faith. Participating in a Torah Aliyah An Aliyah to the Torah (invitation to offer a blessing over the Torah scroll between public readings) has two parts which offer beautiful meaning and symbolism to this ritual. Firstly, a Torah Aliyah is an expression of honor and love that our community wishes to bestow upon an individual, couple or family because of their presence at services, participation within our community, and the Jewish home they are cultivating. Secondly, it is a declaration of faith and commitment to one’s Jewish Identity and relationship with God. We invite a couple or family which has both a Jewish individual and an individual of a different spiritual/ethnic tradition to come together to the Torah in acceptance of this honor. The blessings before and after the Torah Aliyah contains language about chosen-ness and giving of Torah, both of which are particular to the Jewish historical narrative. Therefore, it is most appropriate for only the Jewish member of a family to recite these blessings while their loved one of other faith or ethnic traditions stands with them at the Torah. Becoming a B’nai Mitzvah The B’nai Mitzvah is a coming-of-age ceremony which welcomes Jewish children into their sacred relationship with God, responsible for the commanded (Mitzvah) nature of this relationship with the Sacred One of Blessing. Ahavath Achim upholds the tradition of Jewish peoplehood to individuals who are either born to a Jewish mother or converted to Judaism through an acceptable
process approved by the Senior Rabbi of the congregation. Children whose mothers are of a different faith tradition or ethnic background but have been committed to creating and sustaining a Jewish home with their Jewish spouse or partner can appear before a Beit Din, a Rabbinic court, to oversee the official conversion of their children to Judaism prior to celebrating the B’nai Mitzvah. We invite the entire family to meet with any of the synagogue clergy for more information and assistance in this process. Standing at the Ark for the B’nai Mitzvah (L’Dor v’Dor) Torah Pass During a Saturday morning B’nai Mitzvah ceremony there is a beautiful moment near the beginning of the Torah service where the parents and grandparents can participate in passing the Torah scroll from generation to generation (L’Dor v’Dor), eventually landing in the hands of their child/grandchild. Participation in this ceremony includes the honor of opening and closing the Torah Ark which will follow the guidelines for an Ark opening (see inclusion instruction for opening and closing the Ark). This ceremony acknowledges and honors the family in their commitment to create a Jewish home and raise Jewish children. We recognize that grandparents may or may not participate in the support and encouragement of their children to create a Jewish home. We look to the parents of the Bat/ Bar Mitzvah to invite grandparents to participate in the Torah pass who have been a support for the creation of the Jewish home which cultivated the Jewish soul of their grandchild. We recognize that religious affiliation is a complicated dynamic in all families. Therefore, if grandparents have been unable to be supportive of the Jewish home, we ask that parents bring these concerns to the Senior Rabbi of the congregation so an appropriate recognition of all grandparents can be assigned. Standing at the Torah for Family Blessings During a B’nai Mitzvah Ceremony Welcoming a child to our community as a Bat/ Bar Mitzvah is a family affair. We recognize and honor both parents who have worked tirelessly to support, educate, and encourage their children in preparation for this special moment in their Jewish journey. We therefore believe it most appropriate that both Jews and those of a different faith tradition stand together on the Bima (prayer platform) to receive the family blessing with their child. Receiving a Blessing Upon Announcement of an Upcoming Wedding (Aufruf) During a Saturday Morning Service
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Ahavath Achim seeks to support and celebrate couples who are committed to cultivating a Jewish home with all the blessings and obligations that such an endeavor contains. Individuals of other faiths or ethnic traditions who make a solemn commitment with their Jewish partner to create a Jewish home, raise Jewish children and support the Jewish community are heroes in our eyes, casting the lot and destiny of their family with the Jewish people. We seek to strengthen their important choice and resolve with a special blessing. Prior to a couples’ wedding we invite them, along with their entire family, to the synagogue on Friday night or Saturday morning for this special blessing by our clergy (called an Aufruf). Usually, this blessing is proceeded by a Torah Aliyah honor (see section Participating in a Torah Aliyah). During the service one of the Rabbis will be honored to offer a blessing to the couple and present a few congregational gifts to strengthen and support their Jewish home. Communal Lighting of Shabbat, Holiday, or Chanukah Candles The lighting of holiday candles is a very special and mystical experience which brings in the holiness of the moment while separating the sacred time of Shabbat/holiday from the ordinary time which precedes and follows. We invite the entire family to stand together during the lighting of these candles, supporting and sharing their commitment to the sacredness of this ritual. The lighting of holiday candles includes the benedictory language (see the section “Leading the Community in Prayer”), allowing others who have a similar spiritual obligation to discharge their ritual responsibility by responding “amen” at the conclusion of the blessing. Because of this, reciting of the blessing over the candles is reserved for Jewish members of the family. Marriages Between a Jewish Person and a Person of Different Spiritual or Ethnic Background Judaism has engaged with the issue of ‘intermarriage’ since its inception. The Torah and other books of the Bible speak about the opportunities and challenges that marriage of Jews to people of other faiths and ethnic traditions pose to the continuation of Jewish tradition, faith, and people-hood. We believe that Judaism is a spiritual, cultural, and ethnic identity filled with vibrancy and energy that has important offerings for the world and its communities of traditions and spiritual paths. We honor and uphold the decision of a person from a different faith tradition to love, respect and create a Jewish
home with their Jewish partner. We recognize that such a decision requires them to push aside their own ethnic and spiritual identity for the sake of Judaism. We know this isn’t easy and we are grateful for that sacrifice. We also see such individuals as heroes of the Jewish people, being our partner in the strengthening and perpetuation of Judaism, Jewish culture, and Jewish people-hood. We therefore wish to be a part of marking the wedding celebration of a couple committed to creating a singularly Jewish home and, if planning on having children, raising Jewish children. The opportunity arises for our community to find ways to celebrate this wedding while also honoring many of the traditions found in the wedding ceremony, which present uniquely Jewish rites and rituals. Premarital Counseling Clergy of our synagogue welcomes the opportunity to counsel couples prior to or following their wedding to help open conversations about relationship dynamics and creating a Jewish home. This is a meaningful way to build a relationship with our synagogue clergy, which will undoubtedly be important throughout a couple’s life helping to fulfill the goal of creating a Jewish home. With permission from the other faiths’ officiating clergy or representative, any rabbi of Ahavath Achim Synagogue is honored to discuss the wedding ceremony and offer insight and guidance in creating a meaningful ceremony and deeper understanding of the rituals. Blessing Prior to the Wedding (Aufruf) Wedding Ceremony: The crux of a Jewish wedding ceremony contains benedictory language and rituals which are tied to ancient practices and traditions of Judaism (for instance: Acceptance of the laws of Moses, the act of consecrating, as was done during the time of the Temple of Jerusalem, rabbinic contract laws, etc). Some of these concepts would not be appropriate for somebody of another faith or ethnic tradition to participate in, as these concepts are not part of their familial heritage and, if at the time of the wedding they do not have plans to personally adopt these concepts as their own, it makes their acceptance of the wedding conditions inauthentic. Therefore, the blessing of Erusin (Betrothal liturgy) and the vow of consecration during the ring exchange should not be a part of such a wedding ceremony. That being said, there are many ways your Ahavath Achim clergy can be part of this special day and time in your families’ life. We encourage an engaged couple to meet with the clergy to talk about ceremony options to craft something that will be meaningful, joyful and holy.
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Illness Our community, lay leadership, clergy and staff care deeply about the health and welfare of members of our spiritual family and their extended family. We would welcome the opportunity to reach out to anybody, regardless of spiritual or ethnic identity, in their time of need. Please notify our synagogue staff and clergy about illnesses within the nuclear family and extended family, as we know that illness within family, regardless of whether or not those individuals are living within the member household, is spiritually and emotionally taxing. We welcome the opportunity to send get well cards, provide material needs as appropriate (e.g. soup), and arrange visits by our clergy. Synagogue prayer list: every day during our synagogue’s morning and evening prayer services (minyan), our clergy offer a prayer for healing (Mishaberach). The synagogue maintains a Mishaberach list which chronicles the names of people who are being supported by individuals for healing and health. Everybody is welcome to add a name to this list regardless of the individual’s spiritual or ethnic affiliation. Please contact Fern Schorr at the synagogue office to include a name. Fern will periodically check on the health of people added to the list, so feel free to renew the names if illness is prolonged and healing delayed. 404.355.5222 x0; fschorr@aasynagogue.org End of Life The time before death occurs, although difficult, is a deeply spiritual time in a family’s life. Our synagogue clergy and members of our Chesed committee are honored to be present and helpful in any way we can. Our rabbis are available to offer blessings and prayers at the bedside of a loved one as they begin their transition from this world to the next. If prayer and rituals from other faith traditions are desired, we encourage families to reach out to representatives from appropriate communities. Contact one of our rabbis directly to schedule a time for their visit: Rabbi Laurence Rosenthal (404.693.6884; lrosenthal@aasynagogue.org); Rabbi Sam Blustin (404.666.6396; sblustin@aasynagogue.org); Rabbi Neil Sandler (404.293.0197; nsandler@ aasynagogue.org). Death and Burial The hours and days following the death of a loved one are incredibly challenging. Our synagogue clergy, lay-leadership and staff are ready to assist in any way possible to help guide family members through the process of caring and escorting their
loved one to burial. This time is so important that Rabbinic tradition absolved Jews from most of the positive mitzvot (Commandments), allowing them to focus on this holy task. The clergy of Ahavath Achim Synagogue would be honored to officiate or co-officiate at a memorial of a loved one who identifies with another faith tradition or ethnicity. If the family is desirous of rituals or readings from other spiritual traditions (i.e. sprinkling of holy water, recitation of the Lord’s prayer, etc.), they are encouraged to discuss these with our rabbis to assess comfortability with executing these practices and/or invite a clergy, lay-leader, or friend who is familiar with these rituals to fulfill these specific parts of the service. Shiva: Jewish custom encourages immediate family of the deceased to take time processing and coming to terms with their loss. The “sitting of shiva” is an ancient ritual of staying close to home for seven days following a burial. During this time, friends and community come to the home offering food and condolences, along with their presence and love, which provides a space for reflections, stories, and memories of the family’s loved one to be shared and celebrated. In addition to specifying specific times for people to come over and visit, we encourage our community to gather in the home to pray. This service not only seeks to reconnect the family to God, but also provides the right space for organized sharing of memories.
Ahavath Achim Refugee Initiative (AARI) By Randy Crohn, Carol Glickman, and Alan Wexler Compassionate Helping Hands
Stories connected with the more than 76,000 Afghan refugees have similarities with stories of Jewish and other refugees of the last 100 plus years. AA, along with other Jewish agencies and groups, have been there to help refugees decades ago, and we are continuing that tradition of offering helping hands today.
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As Psalm 82 says: “…Champion the weak and the orphan; uphold the downtrodden and destitute….” Led by the AA Refugee Initiative Committee (cochaired by Carol Glickman and Randy Crohn), two Afghan families have recently received multifaceted help in setting up living spaces and in navigating the tasks related to daily living in their new country. Other key members of the AA committee who were instrumental in coordinating and/or working the monumental effort included Rabbi Laurence and Brooke Rosenthal, Patsy and Bill Little, Myrtle Lewin, Dan Finer, Elaine Zitomer and Charles Hacker. Additionally, the effort received significant monetary and gift support from 31 generous AA families. Through all the work and financial/gift support, the two newly-arrived Afghan families have received the following items/gifts in recent weeks: (1) furniture and household items provided by 13 AA families; (2) 58 “kits” containing personal health and hygiene items provided by five AA families; (3) recent or future monetary assistance provided by eight AA families; and (4) various support items in the form of personal time was provided by five AA families. The Afghan recipient families are only two of thousands who have been allowed into the United States through an intensive vetting process by the U.S. government, which included intensive security, health and other clearances. In many of their cases, they were helpful “friends” of U.S. military forces and government agencies in the recently ended Afghan war. Going forward, they will be given assistance with employment and many other services provided by volunteer organizations and government agencies (federal, state and local). Our country’s compassionate history of helping refugees in similar situations as this is filled with hard work, and eventual successes. Some of the most successful examples have included assistance given to Western and Eastern European Jews who came to this country in and around the turn of the twenty-first century; the Holocaust survivors who came in the late 1940s and early 1950s; the Vietnamese immigrants who came in the 1970s; the Russian Refuseniks who came in the 1980s; and the Syrian refugees who have come here in the 2000s. In the near future, the AA Refugee Initiative will announce an extension of its program to include additional refugee families. If you are interested in being a helping hand, contact the Synagogue. We welcome your support!
ACFB Hunger Walk Run By Sally Kaplan
A History of Involvement Blame it on my mother - it is because of her that I am passionate about the Hunger Walk. My mother, Helen Cavalier (z”l), made a deal with God after discovering she had breast cancer - if God would allow her to live, she would dedicate her life to doing good for others. She made good on that promise by coming to the Synagogue at 6 a.m. daily to prepare breakfast for all the men of the minyan. Back in those days, the men would go to work after enjoying her Tuesday breakfasts. In 1984, Bill Bowen started the Atlanta Community Food Bank (ACFB). When she learned about how wide-spread hunger was in the Atlanta community, mother went to morning minyan and asked the participants to give money, allowing her to make sizable donations to the fledgling Food Bank. Then, 1985, my mother and Rabbi Arnold Goodman went to Mr. Bowen. They explained that the Jewish community would like to participate in the Hunger Walk, but it was on Shabbat; they asked if there was there any way to change it to Sunday. Bowen responded, “Yes.” It was an instrumental step in ACFB’s growth and the Jewish community’s participation in the fight against hunger. For the next ten years, mother was the number one fundraising volunteer for the Food Bank. When my mother died in 1996, the Hunger Walk was dedicated to her memory. I worked with my mother on the Hunger Walk through the early 1990s. In February of 1996, mother passed away. At this point, I took over her rolodex and her men of the minyan. I reached out to others and just kept adding people. I used the gift mailing labels from other charities to create self-addressed envelopes to send to folks, soliciting their donations. I sent out between 350 and 375 postcards. I’m still at it. Now I make personal calls. Some people donate through their Federation endowments. My daughter, Bebe, works with me, coordinating online outreach for Sally’s Team through the Synagogue.
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ט״ז:משנה אבות ב׳ ָ ל ֹא ָע ֶל,טז) הוּא ָהיָ ה אוֹ ֵמר וְ ל ֹא ַא ָּתה ֶבן חוֹ ִרין,אכה לִ גְ מֹר ָ יך ַה ְּמ ָל לִ ָּב ֵטל ִמ ֶּמ ָ ּנה.
interaction with our AA community via Zoom, we urge you to take this opportunity to be together and restore a sense of normalcy and community.
Pirkei Avot 2:16 (16) He [Rabbi Tarfon] used to say: It is not your responsibility to finish the work, but neither are you free to desist from it.
One of the biggest challenges, for me, during the pandemic has been a lack of this togetherness. It’s hard to form close and meaningful connections over Zoom, and I relish the chance once more to spend time together with our AA family. I can think of no better way to meet new members and strengthen existing relationships while eating, praying and playing together than in the North Georgia mountains at beautiful Camp Ramah this May. Spring is a time of renewal, and I can’t think of a better way to renew ourselves and our relationships than this retreat.
I may not see the end of hunger in my lifetime, but I hope I’ve set an example for my children and the community to follow. I’ve always felt that mother was the angel, sitting on my shoulder. “Mama, tell me what I need to do.” The Hunger Walk allows me to continue working with her.
Congregational Retreat By Rachael Joseph
A Breath of Fresh Air When our children, Grant and Avery, were four and two years old, we were hesitant about taking the time and effort to get our family to the North Georgia Mountains. It was our first time attending the AA congregational retreat. Not having grown up in Georgia, my husband Michael and I weren’t at all familiar with Camp Ramah, but we were soon won over by the sweet, scented pine mountain air and the beautiful scenery. It was the breath of fresh air our family needed. The kids loved playing games on the lawn while we relaxed with fellow congregants. Mark Cohen gave Grant fishing tips, and Avery loved all the attention and interaction with the older girls. We talked by the campfire and really got to know the members of our AA community. There was something different about exploring our relationships and Judaism away from the defined space of synagogue. Morning yoga by the lake motivated me physically while the singing and praying did the same for me spiritually. It was a wonderful weekend, and we had never felt more a part of the AA family. On our drive back to Atlanta, we spoke of the highlights of the meaningful and relaxing weekend and eagerly looked forward to the next one. Little did we know the decision to delay the next retreat would quickly roll into a pandemic, where the choice would no longer be our own. After almost two years of limited
Michael and I now have a five-year-old, Sawyer, who will be attending for his first time. I hope you will join my family to make this a meaningful experience. This May, we have an opportunity to come together and make intergenerational connections again, but not without you. AA needs your participation, so please register now. We have learned over the past two years that nothing can be taken for granted, and we must make the most of the time we spend together – that time has been so valuable, yet so sparse. This retreat will be a special weekend at such a special time in all of our journeys.
Seder Talk
By Rabbi Chaim Listfield The True Meaning for Freedom “Let my people go” is a well-known phrase from the Bible, right? No, not exactly right. The phrase is more accurately rendered “Let my people go that they may serve Me.” The purpose of freedom in the Bible is that our ancestors should voluntarily accept divine law. That means, to take on the imperative of loving one’s neighbors, of welcoming strangers, of banishing prejudice, and in general to work toward the creation of a just society. It’s wonderful to be free. But true freedom comes with hard work. In Judaism, freedom means that I must refrain from my desire to
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say something unkind about another person. It means that I have to look for the best in another person. Freedom means that I have to be honest in all my dealings despite the fact that others might brand me naive. And as a Jew, there is more. Freedom means to eat certain foods while avoiding other foods. Freedom means to study the Torah (ideally, every day and every night). Freedom involves a whole range of behaviors and self-disciplines during the coming holiday of Pesach. The rise in Antisemitism world-wide is disturbing to all of us. Antisemitism is the sickness that never dies. Now it’s back, my friends, big time. There are a number of reasons why some people hate Jews. The main cause for Jew-hatred is the sick idea that we conspire to control the world. But another reason for hating the Jews is that we are the people who first proclaimed that life is meant to be in service of something higher than ourselves. Human nature is selfish. I learned in Seminary about the worship of false gods. I think the main false god is the self. Judaism says that we are put on earth in order to serve — to serve God and to serve others, well before we serve ourselves. A lot of people don’t want to hear that. Then again, a lot of people aren’t truly free. At some point during your Seder, you might recite the line, Let my people go. My suggestion is to flesh it out just a bit more - Let my people go, that they may serve Me. The Seder Talk essays focus on something special contained within the Passover Seder. Written by our congregational rabbis, we encourage you to bring these ideas to your Passover Seder to enhance your family’s experience.
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Cup Two
Filling Up Our Sacred Space
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his section will explore how our sacred space is being enhanced and expanded.
Renovation Progress By Barry Herman
כוס שניה מקום קדוש
Inclusion and Belonging
It has been exciting to watch as the renovation of our magnificent Sanctuary finally gets under way. Before presenting a timeline of the key milestones from the beginning of construction to date, I wanted to give special thank you to the members of our Sanctuary renovation committee: Mark Stern (Committee Chair), Gerry Benjamin, Mark Cohen, Michael Habif, George Nathan, and Jill Vantosh.
By Shelly Dollar
Additional thanks and appreciation to the team at Siegman Associates, who have been diligent partners in realizing the vision for our new Sanctuary: Elihu Siegman, Michael Silverman and Jonathan Schneider. (continued on page 23)
A story first. I grew up in the DC area. My dad had Multiple Sclerosis and progressed from using a cane to requiring a wheelchair, making our life a constant challenge in the 60s and 70s, when the idea of inclusion was just a whisper. Our shul had ten steps at the entrance to the sanctuary--quite a hard climb with a cane and much harder with a wheelchair. My father went from being able to attend services and daven regularly, to only going when there were people that could physically carry him and his wheelchair up the stairs. Of course that meant he seldom attended.
Not Simply Physical Proximity Every day is a renewalevery moment a chance to make a positive impact on our lives as well as the people that surround us. So as we move forward on our new beginning in our Sanctuary, how can we make it an even more holy environment?
One day we got a surprising call from the synagogue. Fellow congregants had decided to install a stair climber so my father could access the sanctuary. The people in the synagogue wanted to give my father the ability to perform the mitzvot related to corporate prayer at the shul--they realized that his presence was important in elevating the holiness in the Sanctuary. They understood that one person missing from congregational prayer is one person too many. • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • Spring 2022 • Passover Issue • 18
Today, people in wheelchairs and walkers often do not stay home and avoid public gatherings because of challenges. Our society has heard their voices and created laws to make life easier so that we do not lose the contributions of these individuals. At our Synagogue, we have employed the basic requirements of construction (ramps and wider doorways), and there are numerous other changes we are now making to allow people of all abilities to participate in religious life. Inclusion is not simply about physical proximity; it includes deliberate planning to create a physical and spiritual environment that benefits all people, with all abilities, who want to belong and participate in our practices. Our amazing team has started the physical construction efforts to create this inclusive space--one that will invite any person with or without physical challenges the ability to be part of the collective “us” in all the mitzvot afforded by public prayer, Torah reading, and community fellowship. I look forward to our new flattened floor, making walker and wheelchair use easier. Chairs, rather than pews, will allow wheelchairs to be comfortably spaced among our congregants rather than forced in the back, sides, and segregated spaces. Walker and cane storage podiums are an exciting addition that will allow people to keep their standing stabilities nearby. Although our beautiful Ark will remain above ground level, we are creating an adjustable Torah table so that people of all statures and those in wheelchairs will be able to read from our sacred text. A hearing loop will allow people with hearing aids to connect directly with the microphone system. One person missing from congregational mitzvot is one person too many. And so we renew our commitment by deliberately planning to make sure no one is excluded as we elevate the holiness in our Sanctuary.
Solar Project By Mark Papier
Harnessing the Sun The solar project began with many questions: What is the next step for AA’s sustainability? What is possible to do without breaking the budget? Wouldn’t it be amazing if we could use some of our giant flat roof space to power our building with solar energy? And arguably more amazing, could this outward facing display help “shine a light” on the many important sustainability, environmental, and social/moral causes in which our community continues to commit time, energy, and work? After all, Judaism has a special relationship with light: “‘Let there be light’; and there was light. God saw that the light was good.” We capture the joys of light at Chanukah (the festival of lights), when lighting the Shabbat candles, seeing the glow during Havdallah, and in the “shine” of the Zohar. Was capturing sunlight possible for us? We ask these questions because there are many moments that can feel pretty dark. Scientists continue to warn about our warming world, and solutions seem hard to grasp on our local scale. Some of us at the AA have been thinking for a long time about the challenges faced by the synagogue by virtue of its building structure, including giant windows that are really poor insulators and structurally impossible to replace; consequently, we pay huge energy bills. We understand the imperative--the Jewish imperative--to care for our planet. We know that changing part of our energy source to solar is one of the biggest and fastest ways our community can alter its climate footprint. Looking to our religion and our Jewish morals to guide us, we find tikkun olam (repairing the world). This is who we are, even when the task seems monumental. As we are taught in Pirkei Avot from Rabbi Tarfon, “You are not obligated to complete the work, but neither are you free to desist from it.” The entire world uses over 171,000 terra-watt hours of energy per year. But, in one single hour of any day, the sun delivers 120,000 terra-watt hours to Earth. We don’t have to capture all of it--we don’t even have to capture most of it! A small fraction is enough to cleanly power the entire world.
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We have an amazing opportunity to do our part of the work and hopefully inspire others in the Jewish Community to do their part as well. Barry Herman and I have gone through a year-long process of finding which “too good to be true” scenario is possible, and we have illuminated an answer. By partnering with a solar company, we can get the environmental benefits of solar energy, save money, and yet avoid taking on any of the risk. Our solar partner will own the panels. They will install, maintain, and, if needed, repair the solar array. We will purchase clean solar energy from them at a lower rate than we would pay for the same amount of energy from Georgia Power. We will still be connected to the Georgia Power grid for times when the sun isn’t shining. Once installed, you, as an AA member, won’t have to think about it at all. Hit a light switch in the Chapel, and the lights will turn on. But you’ll know that a large fraction of our energy usage will be created right above your head as we harness the light of the sun. “Let there be light”-and there was light.
Sacred CyberSanctuary By Stacy Blumberg Garon
The Blessing of Zoom Services For the past two years, because of the COVID-19 pandemic, we have made many adjustments to our Synagogue worship practices. Instead of regular shul services, we now have Zoom minyanim and Zoom Shabbat. We have adjusted the kinds of prayers we say and when we say them. Adjustments are nothing new to Judaism. The great Talmudic scholar, Rashi, teaches in his commentary to the tractate Ta’anit that the normal response to a blessing, “Amen,” is actually an adjusted version of the traditional response that used to be said after the Kohen Gadol’s (high priest) service in the Beit HaMikdash (Jerusalem Temple). When the Kohen Gadol would utter the ineffable Name of God, the people would respond “Blessed be His Great Name, the Name of the Faithful King, forever and for all time.” Today, of course, there is no longer a temple, nor a Kohen Gadol, and we no longer give this longer response. Instead, after a blessing we simply
say “Amen,” an acronym of alef, mem, and nun, which stands for El Melech Ne’eman (God is a Faithful King) and reminds us of the Kohen Gadol’s service that no longer exists. As in days of old, we continue to adapt as needed. Despite our pandemic adjustments, or perhaps even because of them, our services are no less meaningful now than they were in person. I discovered AA in May of 2021. In need of a minyan to say kaddish after losing my father, I was looking for a shul on the East Coast that had Zoom services in the evening. I found AA by chance and discovered by happy coincidence that I knew Rabbi Blustin from Minneapolis. Since that time, I have rarely missed the Mincha/ Ma’ariv/Havdallah service from my home in Fort Lauderdale. Though I live over 500 miles away from AA, I have found a home here with many friends among the Zoom congregation. I look forward each evening to seeing the regulars who come during the week and the different regulars who come for Shabbat. Before each service, we greet each other joyfully and with real affection. After each service, we bid each other the blessings of the day. We do not have a temple, and the Synagogue is now a construction zone. However, we do have Zoom services and a wonderful congregation, so we are blessed to have a true house of worship in our modern adjusted version. And so let us all say, “Amen.”
Singing Together By Rabbi Sam Blustin
In the Midst of the People In each generation, our communal gathering spaces have reflected our deepest values, beliefs, and theologies. In Temple times the physical space became the spiritual center of the Jewish people, and their lives were oriented around the cycle of agriculture and gratitude for the bounties bestowed upon them. After the destruction of the Temple, our prayer shifted towards a more inward-focused practice, that of study and liturgy. Perhaps the Torah Service is the best example of this--through our very actions we reenact Moses’s receiving of the Torah at Sinai. Our scrolls are kept raised up in a
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grand structure at the front of the room. A single individual ascends to receive the Torah and brings it back amidst the people in a grand processional. Historically, the scroll was even read amidst the people and translated as it was read to lend an additional sense of ownership over our inheritance. When our ancestors arrived in this country, they sought acceptance among their largely Protestant neighbors and made their services more in line with what they saw around them. “Proper decorum,” rather than deep spiritual connection, became the central aim with straight pews, large frontal bimas, choirs, organs, and everyone wearing their Sunday best. We now stand at another momentous time as our Sanctuary undergoes a transformation that will enable it to be more aligned with our own values as a congregation. Our lowered bima will once again allow the Torah to dwell in the midst of our people, as opposed to never really coming down from the mountain. It will be easily accessible to all with new, prominent ramps, an adjustable reading table for those who need lower access, and a hearing loop for those with impaired hearing. The increased open space will allow us to create spaces for our youngest to play, adding their own voices to the chorus of our communal prayer. By bringing our leadership into the midst of the congregation, we make the statement that all voices are needed here. No longer are we on a pedestal performing for the congregation; rather, each voice can be heard together, and we can put God back into the center of our spiritual practice. The ways we structure our spaces contribute significantly to how we show up in any given space. In particular, the removal of the central pews allows us the flexibility of creating increased intimacy in seating. Like our Zoom spaces, we’ll be able to create opportunities to see and be seen by each other (as chairs can be arranged in a box or in circles) depending upon on our aim for the service. I hope that this intimacy will help us to feel supported in our own practice, more confident, and less vulnerable as we raise up our voices in praise. Like logs on a fire, our spiritual flame burns brighter when the energy of individuals can be gathered and channeled together. I’m excited by the possibilities for deepening our prayer practice in this renewed space. While it will require a continued shift in how we think about our individual role in communal prayer, I hope that it will enrich us now and for many future generations.
Seeing Each Other While Praying
By Rabbi Laurence Rosenthal The Spirituality of Sight Lines In Jewish prayer, there is a concept called Makom Kavuah, a set place. It’s the idea that each person should have a place designated for prayer, a familiar location both in time and space where our mind and heart can focus on communing with God and sending our dreams, ambitions, worries, fears and love heavenward. Our community has understood this concept deeply. To this day, I still hear about the Makom Kavuah of the AA on Washington Street, over 60 years since that space ceased to exist. Our 64 year old “new” Makom Kavuah at 600 Peachtree Battle Avenue has as many, if not more, spiritually powerful moments soaked into its walls and permeating the air. It’s that reality that has made our Sanctuary transformation such a slow and careful process. But after many years, countless discussions, parlor meetings, communications, and focus groups, we are now waiting with bated breath to see our “reJEWvinated” sacred space, our Makom Kavuah. We have heard about a lower bima, chairs instead of pews, and a new ceiling. But what is it going to mean for our Makom Kavuah, our set place needed to send out prayers heavenward? I believe that answer lies in our sight lines. Just as our space is being reoriented, our perspective needs a reorientation as well. The focus of a Makom Kavuah isn’t about where our bottom lands, but where our eyes gaze. We always knew this. When people share with me the location of their Sanctuary family seats, they immediately reflect on the people who used to sit in front of and behind them. The innovative mission driven architecture and design will be different for sure, and there is important meaning in it. וְ ָע�שׂ�וּ לִ י ִמ ְק�דָּ שׁ� וְ שׁ ָ� ַכנְ �תִּ י ְ�בּ ת�וֹ ָכם “Build me a Sanctuary and I will dwell among them” (Exodus 25:8). The creation of a lower bima, will bring the prayer leaders, Torah reading, and recital of prophetic liturgy (i.e. Haftara) and d’vrai Torah (sermons)
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into, literally, the midst of the community; it is a powerful statement of where Torah and God live. God isn’t “up there” but instead God is “down here,” in the midst of the people. כך יש שבעים פנים בתורה “Thus, there are 70 faces (perspectives) of Torah” (Bamidbar Rabbah; Midrash on the Book of Numbers 13:16). The new placement of chairs and the lower bima protruding into the congregation will offer a meaningful influence on our collective perspective. Whereas in years past we all faced the same direction, today we will experience the services from different angles. This reflects a truism of spiritual life today--one size and one perspective does not fit all. We all connect in different ways, and we are blessed that our spiritual space will soon reflect this new perspective on Jewish life. ת־ה ָא ָדם ְ�בּ ַצלְ מ�וֹ ְ�בּ ֶצ ֶלם ֱאל ִֹהים ָ וַ ִ�יּ ְב ָרא ֱאל ִֹהים ׀ ֶא “And Elohim created human-being in God’s Image, in the Image of Elohim” (Genesis 1:27). Additionally, with different angles and sight lines we end up seeing something very important-the face of the other. When I was growing up, my congregation also was arranged with theater seating, with everybody sitting forward and facing the same direction. A most prominent recollection of the high Holidays is of the everdeepening hair color of the couple that sat in front of us. The older we got, the darker shade of black the woman’s hair became. Staring at the back of somebody’s head robs us of the opportunity to see a smiling face from across the room or a face we haven’t seen in a while, reminding us that they need a phone call after services. It robs us from seeing the unique Godliness in the face and eyes of each other. Our renewed sacred space is not change for change’s sake. It is the manifestation of our heart and soul, of our new perspective on spirituality, Jewish life, and relationship with God. Indeed, our Makom Kavuah will feel different, but I trust we will all appreciate the view.
Seder Talk
By Rabbi Laurence Rosenthal Renewing Our Perspective There is an amazing dialogue that takes place at our seder table between the spilling of the wine as we recite each of the ten plagues and the singing of the song, Dayanu. When I was growing up, it was one of those sections that we regularly skipped as the question of “when are we going to eat?” from the kids (including me) and other guests grew louder. It’s the story of four rabbis who question the number of plagues that came upon the Egyptians as the Israelites were fleeing from slavery. It begins with Rabbi Judah, who offers an acronym for remembering the ten plagues--D’tzach, Adash, B’achab. Then Rabbi Yose from Galiel argues that it was ten plagues in Egypt and 50 by the sea. Rabbi Elezar expands that number claiming the actual intensity of the plagues was felt four times more, increasing the number to 240 plagues [(4 x 10) + (4 x 50) = 240]. Rabbi Akiva finishes the discussion by adding another 60 to the final count, claiming that the intensity wasn’t four times but really five times [(5 x 10) + (5 x 50) = 300]. There is a lot to say about this short section of the Haggadah which I didn’t know existed until I was much older. For me, it is another example of how the Passover experience is a provocation to see our lives (past, present and future) anew. We are provoked not to get tied into our accepted explanation of events or realities but to dig deeper and seek new and expanded explanations for the life we live. Spring time is a time for renewal. The first step is to renew our perspective. The Seder Talk essays focus on something special contained within the Passover Seder. Written by our congregational rabbis, we encourage you to bring these ideas to your Passover Seder to enhance your family’s experience.
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(continued from page 18)
The first phase was preparing a safe and secure construction site.
This involved the installation of plywood sheathing to protect existing finishes, removal of pews, and storing other reusable materials. Great effort was made to section off the construction site, while also protecting the existing finishes, like the brass entry doors and terrazzo floor.
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The second step was demolition: 1. All of the pews have been removed from the Sanctuary floor. The ones selected to be reused are stored away adjacent to the foyer. The remaining 24 pews have successfully been donated to a new home and will be of use for years to come! 2. Each memorial board was taken down and placed into storage. They have their own allocated space in the finished renovation. 3. The bimah stage has been stripped down to its concrete structure, allowing the setting up of scaffolding in and around it to work on the ceiling. The stair railing (not original) and some of the original plywood paneling have also found new homes. 4. The large folding doors to the sanctuary were removed. We could not salvage the panels, but we did save a great deal of concealed hinge hardware that we will try to reuse.
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The third step involved scaffolding mobilization, asbestos abatement, and electrical work. This has allowed preparation of the Sanctuary ceiling for
its new timber finish, the first phase of the actual renovation. Material orders have taken place and are lined up alongside contractors for installation.
Sanctuary just before asbestos abatement
Asbestos Abatement After mobilizing plastic sheathing on all untouched surfaces, the abatement process involves wetting of surface material to loosen and mitigate dust. Material is then scraped off and vacuumed up for bagging and proper disposal. Air pressure testing and scrubbers are used to seal the sanctuary off from the rest of the building. A third-party inspector conducted a final report on air quality, and it is on file. The additional areas discussed (front entrance and under-balcony) were not abated, and a clean joint was established to the clean surface.
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Electrical Work Electricians have worked to safely cap off old fixtures and provide a robust power panel for the construction process. They are scheduled to remove the remaining ceiling fixtures and assist in the installation of temporary lighting for the attic space.
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Construction panel and ceiling joint
Ceiling Installation The first step is to fasten the primary structural members to the existing steel structure within the attic space. After that, an insulation contractor will apply a black acoustical product to cover the recently abated asbestos texture. This is a sound absorptive material specified by our acoustical engineering consultant and it will also serve as a backdrop to the wooden ceiling detail. Once completed, a secondary layer of the structure is hung by threaded rods and will be painted black. Finally, the wooden timbers will be sealed and then suspended below this structural grid. A detail like this allows the adjustment of each structural member to make sure it is precise and secure. 27 • Spring 2022 • Passover Issue • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •
Opened dome
Other Notes The timbers for the wooden ceiling slats have been ordered and are currently going through the milling process. They will be finished and cut to size on-site before installation. Lighting fixtures have also been ordered and their installation requirements are being coordinated between trades this week. Other meetings are scheduled to discuss Audio Visual needs and the electrical rough-in.
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Cup Three Filling Up Our Soul
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his section will explore some of the ways that our congregation is finding spiritual uplift and deepening of the spirit.
Deepening Our Prayer Practice By Rabbi Sam Blustin
Meaning in Ritual and Community Two years ago, institutions across the world shut their physical doors in response to the pandemic. With nowhere to go, we sought out places where we could connect deeply and mark the passing of time. Whereas many places, Jewish and otherwise, struggled to engage their community virtually, we saw something interesting happen at AA--more people began to join us, particularly for our daily minyanim. Even as the world has begun to reopen, it’s not uncommon that we gather 30 or more daveners for our evening services, joining from up and down the Eastern Seaboard. It begs the questions: why have people committed to these spaces, and what impact does it have? COVID-19 has resulted in two interesting, complementary, shifts: (1) the sudden cancellation of our busy social calendars created the time to attend services, allowing many to realize their desperate needed to pause and become more mindful of the world around us, one of the benefits of a consistent prayer practice; and (2) the barriers to joining our services suddenly became much lower--you don’t have to fight traffic, you can join wherever you find yourself, you can be seen or hidden, you can pray from a
כוס שלישית נפש
prayer book, or you can meditate throughout the service without judgment. Whereas it often feels like you need to have everything all together and buttoned up to join a service in person, now there are more options for engagement. And for those who couldn’t physically join our community before COVID-19 (those who are homebound, who can’t drive in the dark or at all, or who live out of town), our move towards building online community has been a lifesaver, connecting them in moments of loss and loneliness to our larger community. These shifts have made it much easier for our congregants to create a daily prayer practice, stretching and strengthening their spirituality daily. Over these two years, a beautifully caring community has emerged to support those in mourning, be present for those going through difficult life situations, and see and care for its members. It’s not uncommon for someone to say, “Hey, so-and-so hasn’t been here in a few days. Has anyone heard from them?” We reach out, offer care, and help them to feel seen and cared for, which is the core of any spiritual community. If you haven’t logged on for morning or evening minyan in a while, we hope you’ll consider joining us and making a practice of it. Whether it’s a daily practice, or choosing one service per week, your presence matters, and we hope that you’ll come to find meaning in the ritual and community as well. If you’d like to join us for minyan services, we gather via Zoom at 7:15 a.m. and 6 p.m., Monday through Friday, and at 9 a.m. on Sundays. Thursday services, both morning and evening, are also available in-person in Ellman Chapel. Join us!
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Sonia Fishkin Music Fund By Barbara Feinberg
Sparking the Soul of Jewish Music Sometimes you just get lucky. One typical Shabbat morning I went to shul, picked out my seat in the Sanctuary, and was delighted to hear a woman’s beautiful and heartfelt singing in front of me. It was a joy for me to join another voice in song. Sonia Fishkin After the service I introduced myself and discovered we both had daughters preparing for bat mitzvahs. I immediately knew we were destined to share a family Shabbat dinner. Thus, over 20 years ago, Shabbat song sparked and bonded my deep friendship with Sonia Fishkin. Sonia was a force whenever she set her mind on a project or cause, and I believe music was the vessel in which that energy and passion found its truest expression. She studied voice, attended choral workshops, and sang with choirs and community choral groups. At AA, she sang in the choir, chanted haftorah, and lit up a musical Purim spiel as Vashti. Certainly, the davening and Yiddish she learned growing up in Brooklyn charged her soul and created a lifelong love for Jewish music, and she couldn’t understand why all our congregants didn’t sing out with spirit and joy. Just over a year ago, pancreatic cancer extinguished the bright light that was Sonia. To honor her love of song and raise up our congregation’s voices, her husband Andy Zangwill established the Sonia Fishkin Memorial Fund to create her musical legacy. We are now about to embark on this ambitious project. Rabbi Sam Blustin will be at the helm to teach us how to raise our voices together and energize that old-time religion with both new and familiar melodies. Throughout the coming months, in addition to regular services, there will be musical gatherings and celebrations, often with guest artists, to engage the many groups within AA, from the youngest to the oldest. How better to embrace a new beginning as we come together again after many months of separation?
As a fitting memorial to Sonia, AA is committed to spreading the power of Jewish music beyond the walls of the Synagogue and take it to the greater Jewish community in Atlanta and beyond. As Rabbi Blustin directs our musical experiences in the coming year, he will develop an album of original liturgical music and arrangements to be recorded with local artists and engineers. At the completion of the recording, AA will invite the Atlanta community to a concert showcasing this new music and celebrate this year of discovery, creativity, and Jewish spirit. Song has infused our Jewish roots from the earliest times. Moses, Miriam, Deborah, King David, and King Solomon all sang, literally, with their hearts and souls. Sonia Fishkin’s legacy to AA will nurture our powerful connection to those roots and fuel an exciting path toward Ahavath Achim’s future. This project aims to be a force worthy of Sonia’s memory, and we need your help! If you’d like to support this project, and continue to raise up Sonia’s memory, please contact Barry Herman.
The Shmita Seven Project
By Mark Papier and Myrtle Lewin Modernity Meets Antiquity
Shmita, the Biblical Sabbatical year. Ancient history that only applies to farming in Israel, right? Why should we, AA Atlanta members care at all?! Well, the Shmita year is happening--right now. When some of us at the AA began thinking and learning about the impending Shmita year-the year of Release--we were surprised at how deeply the ideas of Shmita spoke to us. We felt that Shmita brought with it some opportunities for engaging in thoughtful, impactful work and some creative thinking that we might not have done otherwise. So, last summer, we proposed the Shmita Seven Project to the rabbis, and with
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their support and leadership, we have been working on it ever since. The concept of Shmita is not as foreign, nor as distant, as one may think. It is quintessentially communal and extraordinarily modern. The Torah (Leviticus, 25) instructs us, as Am Yisrael, an emerging people: “When you enter the land that I assign to you, the land shall observe a Sabbath of the Lord.” Recognizing that while the center of life more than twenty centuries ago was agricultural, we must interpret Shmita for its ability to speak to our current lives and to the big issues that engage us today: economics; education; debt release; how we treat the stranger; how we redress inequities; how we build community; and caring for the planet. Back then, agriculture was everything--a complete way of life. Now, a modern Shmita understanding can affect each of our lives in surprising ways. The Shmita metaphor is quite timely. After all, we have each come through two years of lock down, of greater intensity at some times, less at others. This forced pause and reset has taught us to adapt to what at first seemed like other-worldly circumstances. We know better now how central our Jewishness has been to the way we’ve coped, and we’ve been more intentional in our actions. We are less cocky about our invincibility. We’ve managed to adapt our b’nai mitzvahs, weddings, funerals, and more. Life has gone on, and we’ve managed, even thrived. And now our Sanctuary, our Mishkan, is in lock down--essentially no prayers will be uttered in that space until we emerge from the Shmita year next September. Is this not a Shmita for that space? We believe that this Shmita year, and this whole seven-year Shmita cycle, can provide us with an opportunity--and an imperative--to rethink some of our default behaviors, embark on innovative programming, set long term goals with accountability points, and to educate ourselves in the AA community, all while building better and longer lasting relationships. We want to use this time to begin to think and work together, to brainstorm, share ideas, and feel supported in our thinking. We need to enable cross-pollination of, not only, ideas but awareness of what we are each trying to do, so we can experience that broadening of community (breaking down of fences) that is embodied in Shmita. We are calling this process the Shmita Seven Project.
hope that, in seven years’ time, people will wonder; “Did we ever not do… at the AA?” Or, “When did we first realize that we could… at the AA?” We hope you will join this multi-year journey. Starting last fall by gathering ideas from a group of congregants with a variety of interests, we have worked with our two rabbis to craft a broad plan and now hope to involve you in this thinking, giving us all the benefit of our shared insights. We hope to find new ways to work as a community and new inspiration for the work we believe is important. Please join the Shmita Seven’s first open meeting on Sunday, April 24 at 2 p.m. More details will become available soon.
Chevra Kadisha
By Bob Tepper and Delcy Harber A Spiritually Fulfilling Experience
Years ago, when I became somewhat of a “regular” at Shabbat services, a congregant that I was friendly with approached and asked me if I might be interested in getting involved with the Chevra Kadisha. I vaguely knew that the Chevra Kadisha referred to a holy or sacred society having to do with Jewish burial. My preconceived notion was that it was some mysterious, or even morbid, Jewish practice. My immediate feeling was discomfort in the idea of seeing death up-close. Of course my first question was, “What does the Chevra Kadisha do?” (Though I was really thinking, “what would I have to do?”) His answer: “We prepare the deceased for burial in accordance with Jewish custom. This ritual is called Taharah.” How in the world could I do that? I wasn’t observant and had a rudimentary knowledge of Hebrew. What could I possibly contribute? How could I participate without embarrassing myself? He quickly followed with a verbal invitation for me to attend a Taharah and observe. No commitment, no pressure.
The ideas we are sharing and searching for are big, bold, and may have a long shelf-life. We 31 • Spring 2022 • Passover Issue • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •
A few days later I received a call from my friend inviting me to come observe a Taharah at the funeral home the next evening. I entered the funeral home a little nervous about what I was to encounter, but that apprehension quickly vanished. I witnessed a group of men respectfully cleansing and dressing the deceased in the traditional white shroud in the prescribed manner of the ritual purification. While reciting special prayers recited in Hebrew and English, I learned that the soul of the deceased was present, having departed the body at death, and would remain close until burial. It was explained that the Taharah rite reflected those of birth. Death is the end of the cycle of life and just as a newborn is cleansed, dressed and escorted into this world, the deceased is similarly prepared as he is ushered into the world to come. Earth from Eretz Yisrael was sprinkled into the plain wood casket and the deceased, wearing a white kippah and wrapped in his own tallis, was gently placed inside. Closing prayers recited, the casket was closed, not to be opened again. Being part of that Taharah was one of my most personally and spiritually fulfilling Jewish experiences. That evening was the beginning of my 30 plus years association with the Chevra Kadisha. I’ve grown to have an appreciation for the beauty of its customs and their significance in the ritual. I am a member of the Chevra Kadisha because I believe that every Jew is deserving of a dignified burial reflecting our rich tradition and beliefs. Taking care of our own in death honors their life. Ahavath Achim’s all-volunteer Chevra Kadisha is a varied group of men and women who take great pride in their work, but wish to remain largely anonymous, while quietly serving our congregation and community. That the deceased can neither thank us nor repay us for our efforts is the essence of chesed shel emet, the most selfless act of kindness one Jew can do for another. Our congregation’s Chevra Kadisha consists of a men’s group and a women’s group, each solely performing Taharot for their respective gender with the utmost sensitivity, dignity and respect for our loved ones. Our common bond is our commitment to the importance of the work we do. Most of the members of the Chevra Kadisha have been active participants for many years, but our numbers are dwindling. We must acknowledge that death and mourning are communal responsibilities, and that a renewed awareness of the role of the Chevra Kadisha is imperative to provide continuity and preserve its customs.
Younger or older, observant or not, no special skills are needed to participate - only an open heart and the desire to care for our own. We welcome you to come observe and consider becoming involved in this very honored ritual. The time commitment is not great compared to the personal fulfillment. We encourage you to contact us for more information: Bob Tepper (rctepper@gmail.com; 404.784.0076); Delcy Harber (delcyharber@ comcast.net; 770.995.1994).
Yom HaShoah
By Rabbi Laurence Rosenthal Remembering Our Future Throughout each calendar year, there are four services which are charged with the memories, love, and souls of those who are no longer with us but who’s lives hold meaning for us today. We call these services Yizkor--literally, remember. In addition to the Yizkor service on Yom Kippur, we also end each of the Shelosh Regaliem (pilgrimage festivals of Passover, Shavuot, and Sukkot) with a Yizkor service. For the last few years, we have focused our reflections, comments, and hearts during the Yizkor service on Passover for the victims, survivors, and rescuers of the Shoah (Hebrew name for the Holocaust). This focus isn’t random, as Yom HaShoah is on the 27th day of Nissan, just a few days after the close of the Passover holiday. With the hopes of encouraging people to participate in one of the community Yom HaShoah commemorations, we theme the Yizkor of Passover to discuss one of the many important ideas that emerge from this horrific time in world history. With the rise of antisemitism in America and the struggles with teaching our neighbors to learn, understand, and care about the significance of the Shoah, this focus during Yizkor and our community commemorations has never been more important. This year, we are blessed to be hosting a traveling exhibit from the Jewish Foundation of the Righteous, an organization that highlights and supports the brave men, women, and families who risked their lives during WWII to save Jews. This exhibit will be in our Synagogue lobby for the month of April and will provide an
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opportunity for us to invite neighboring schools, churches, and communities to learn more about the Holocaust and the importance of not being a bystander but, rather, an upstander. In addition, we will take the opportunity during our Yizkor service on Shabbat Passover (April 23) to hear reflections from members of our community on the difficult journeys their families endured and the bystanders and upstanders they met along the way. We are losing our knowledge about our past. As we accumulate many years of distance from the tragic events of the 1930s and 1940s, our world continues to forget, rewrite, lie and distort the truthful lessons to be learned from the Shoah. If we don’t remember our past, we, Jews and non-Jews alike, will lose our grip on the hope and promise of our future. Please plan to join us on Saturday, April 23 for our Yizkor Service and on at 11 a.m. on Sunday, May 1 for the 57th Annual Community Wide Holocaust Commemoration at Greenwood Cemetery.
Seder Talk
By Rabbi Neil Sandler Karpas (Spring Greens) and the Seder – Renewal is Coming I loved my youth in Minneapolis. Cold? Of course, but I never knew anything different. I loved to sled down the snowpacked hills and to skate at the park rink just down the street. It was all wonderful! Except for the times when it wasn’t so wonderful, like when the winter days were dark and bleak. Yet every year the cycle would begin anew. The snow would disappear, and the green flecks of nature renewed would begin again. It was always a welcome sight… and it was always a sign of the inevitable renewal that pointed towards growth.
something of their pain. Inevitably, some of us will feel the physical absence of loved ones and friends from our Seder tables this year. At the same time, as a larger community we have been living during a most challenging and dark time. The toll of the COVID-19 pandemic is staggering. Its toll is measured in a variety of losses beyond those who have succumbed to the virus. Yet darkness is receding to reveal something new. There is a palpable sense that we are emerging from this most difficult time to renew our own lives and that of our community. We hear about positive developments almost every day (may they continue, please God). Hope and renewal are emerging. In reality and metaphorically, the “green” of that renewal is becoming more evident. During the Sedarim we will soon celebrate, the first thing we will consume following Kiddush is Karpas, spring greens. While those greens always symbolize the renewal of this season, they may carry special meaning this year as we continue to emerge from the difficult places we have been inhabiting. Apropos of this thought Rabbi Sharon Cohen Anisfeld, President of Hebrew College, writes: This is the promise of karpas – at once utterly implausible and inevitable. Karpas promises that the renewal unfolding in the world around us will come just as insistently to our own lives, to the places that have frozen over in our own weary and wary hearts. Even in the darkest times and narrowest places, there is a song in our souls waiting to well up again. May our Passover Sedarim, beginning with the spring greens of karpas, remind and urge us to support our personal renewal and the continuing renewal of our congregation. Susan joins me in wishing you and your loved ones a happy and healthy Passover. The Seder Talk essays focus on something special contained within the Passover Seder. Written by our congregational rabbis, we encourage you to bring these ideas to your Passover Seder to enhance your family’s experience.
A comparison of Atlanta’s winter weather to that of Minneapolis would be fool hearty. But the darkness and discomfort we inevitably still feel here each winter reflects a reality in some of our own lives and the life of our community. As I look at our daily minyan “Current List of Mourners” I see how many of our Ahavath Achim friends have suffered losses in recent months, and I know 33 • Spring 2022 • Passover Issue • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •
Cup Four Filling Up Our Future
T
his section will focus on our future, how we are securing it, and the journey ahead.
The Endowment Imperative By Gerry Benjamin
Generosity and Commitment for a Bright Future Perhaps no other act can perpetuate a donor’s values more elegantly and effectively than the establishment of an endowment gift. By creating or adding to an AA permanent endowment for a designated purpose, the donor seeks to enable and obligate AA to carry out his or her expressed wishes, so long as it is practical and possible to do so. Importantly, an unrestricted endowment gift serves to support the Synagogue’s ongoing operations in perpetuity. When I assumed the office of President back in July of 2020, I had the opportunity to establish six key objectives for our congregation, with the establishment of a material permanent endowment among my highest priorities. It was striking to me that, unlike most large congregations, few of our members have previously been burdened by a Building Fund Commitment, since such practice discontinued here at the AA more than 40 years ago. Yet our large physical plant and the median age of our congregation, necessitates that we build our AA Permanent Endowment, preferably to an eight figure sum, to satisfactorily provide for the future.
כוס רביעית העתיד שלנו
Under the leadership of Larry Gold, serving as the president of the AA Endowment Fund, Inc. for many years, significant progress had been made to grow the fund, with many generous congregants providing for the Synagogue in their testamentary planning. Periodically, we learn of an unexpected material gift left to the AA by a lifelong congregant only upon the member’s death. Accordingly, integration of annual unrestricted endowment earnings with the Synagogue’s annual operating budget development process had never been fully achieved. In an effort to grow the Synagogue’s unrestricted endowment, with a long-term objective of annual endowment earnings contributing over $400,000 to the Synagogue’s annual operating budget, we populated our AA Endowment Fund Board with seven new members, each possessing strong financial acumen and a deep commitment to our shul. These new members include: Irene Aronin, Philip Siegel, Bobby Ezor, Josh Hanna, Harris Konter, Janie Freeman, and Rob Wildstein, serving as our Endowment Fund President. Each of the above Endowment Board Members bring significant expertise to the table and, collectively, have already initiated actions to improve upon many of the Endowment Fund’s investments and administrative processes and procedures. I am pleased to report that we are making outstanding progress in building our AA Permanent Endowment to the targeted $10 million-plus level. Through the generosity of Sanford and Barbara (z”l) Orkin, our AA Senior Rabbinical Chair, currently held by Rabbi Rosenthal, was endowed in perpetuity last fiscal year with a seven-figure gift.
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Due to the generosity and commitment of our fellow AA member, Marilyn Ginsburg Eckstein, the AA Cultural Arts Program, established over 40 years ago, was recently permanently endowed with a seven-figure leadership gift to continue attracting world class dignitaries, government officials, writers, musicians, and leaders in the performing arts in connection with AA’s broad cultural arts offerings. Just last month, an anonymous donor stepped forward to enable the Synagogue to purchase 113 new burial plots in Arlington Cemetery, which will be marketed to AA congregants on both a pre-need and need basis over the coming years. In the coming month, we will be announcing multiple newly established unrestricted and targeted endowment gifts funded by AA family members, ensuring that their long-term wishes for our Synagogue are provided for financially. The AA has enjoyed a long and rich heritage of strong lay leadership and donor support. However, since moving to our current Peachtree Battle home back in 1958, too often the financial needs of our Synagogue were borne by a relatively small number of financially capable, highly committed congregants. Over time, these lay leaders passed, and the next generation settled outside of metro Atlanta, leaving a void. As our beloved congregation continued to age, sadly the ongoing financial resources required to maintain and sustain our Synagogue were not satisfactorily addressed on an ongoing basis. I am proud to report that we have permanently closed this chapter in our AA history book, having now operated on a balanced budget for four consecutive fiscal years, and we are now on a new trajectory of growth, revitalization, and shared commitment. I am terribly gratified by the generosity and commitment evidenced by so many of our AA family members who, over the past two years, have stepped up to do their part to support the long-term financial needs of our shul with either a lifetime or testamentary endowment gift. It goes without saying that a well-managed endowment sends a critical message of planned long-term stability, fiscal responsibility, and financial viability that resonates with future generations of donors. Thus, success begets success. I respectfully ask each of you to consider the AA in your long-term estate plans. Our AA Endowment Fund leadership team has deep expertise dealing with tax-advantaged planned giving, along with alternate modes of current and deferred gift funding, and we would be pleased to engage in confidential discussions, whether exploratory in nature or in contemplation of a desired near-term
gift. Please feel free to reach out to any of our Rabbis, our Executive Director, Barry Herman, or me, to initiate a confidential discussion. Thank you for your ongoing commitment to our shul. Vicki and I wish all warm regards for an enjoyable upcoming Passover holiday.
Vision for Youth Education By Sharon Graetz
Learning that Matters When a potential COVID-19 exposure threatened to keep several students from attending Kesher one Sunday morning this past fall, I found myself fielding emails from parents seeking to coordinate a virtual option. This was not to fulfill an attendance requirement or even to satisfy parents’ needs. Rather, this stemmed from the students themselves, who did not want to miss even one week of Kesher. We have come a long way from “I had to suffer through it, and now you have to” narrative that plagued religious schools for years. Come by the Synagogue on a Sunday morning, and you’ll see smiling, engaged faces. This year, we introduced Project Based Learning into our curriculum. Project Based Learning is a dynamic approach in which students acquire knowledge and skills by actively exploring a complex question and working on an authentic community need. Students have explored questions such as: (1) How can we build a culture of kavod (respect) in our school?; (2) How can we care for friends who are sick?; (3) and, how can we build a more inclusive community? Students began with a text study. We read in Leviticus 9:14, “You shall not curse the deaf nor place a stumbling block before the blind.” From this, we infer the Jewish value of inclusivity. From there, teacher, Erin Johnson, challenged students to explore our building. Which spaces are accessible? Which spaces have room for improvement? They then worked individually or in small groups to write letters to our rabbis with recommendations for a more inclusive space. Students felt satisfied that they were engaging in something tangible and real.
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And the learning continues. Shelly Dollar, who heads AA’s Inclusion and Belonging Initiative, read about the work of these 2nd-4th graders in Kesher Connection, our weekly newsletter, and offered to visit their class to address and validate the concerns raised in their letters. “I love the letters from the kids. I totally agree-we need “buttons” on the doors so people with wheelchairs and other challenges can open the doors independently,” Shelly wrote in an email exchange with me. She suggested we could even apply for a micro-grant to cover some of the expense. This project is ongoing, and regardless of the outcome, students are leaving with concrete understanding of our Jewish texts, shared values, and practical skills of how to advocate for change. Back to our frantic students who did not want to miss a week of Kesher. They grasp that they are not attending Kesher as passive recipients of knowledge. Rather, they feel they are contributing members of the community and a critical part of the problem-solving project. When kids know that their learning matters, that they matter, then we can build a strong foundation of young learners who value their Jewish tradition and will make every effort possible to show up. (continued on page 33)
Seder Talk
By Rabbi Sam Blustin Most years, if your sedarim are like mine, we focus on the linear pattern of servitude to freedom. We were slaves, we were oppressed, we couldn’t wait to leave, and, finally, after crossing the sea, we were free. We focus on what was gained in our leaving of Egypt but rarely on what was lost and what our ancestors who left had to leave behind in order to become free.
In a different midrash in Shemot Rabbah, it’s explained that, “There were sinners among the Jews who had Egyptian patrons, and they had wealth and honor there, [so] they didn’t want to leave.” In other words, for many Israelites, they had a lot that they weren’t willing to give up and risk all the discomfort that would surely come from a journey through the wilderness, even for something like freedom. Like most midrashim, these teachings are less a comment on what actually happened in the text and are more a comment on human nature and our tendencies and motivations for acting in the world. How many times in our lives have we chosen the comfort of the less than ideal over the discomfort of growing into our fullest selves? Of stepping in to all that we could be in this world? In order to grow, we need to deal with the discomfort of change. In all change, there is loss, and to only acknowledge the potential for gain misses a core reason why people so often don’t change. Our situations become part of our identities; they define what we do in the world and how we see ourselves. They give us purpose. To leave behind an identity and the security of knowing what to expect, even in a bad situation, challenges who we are at our core. To move forward, we can’t ignore this loss--we must acknowledge it and move forward knowing that there is the potential for something greater waiting for us on the journey. Prompt for your seder: share with the group a time when you stepped into the unknown in your life’s journey. What happened? How did you feel--before, during, and after? What helped you to take that first step and keep going once you did? What did you learn along the way--about yourself and the world? The Seder Talk essays focus on something special contained within the Passover Seder. Written by our congregational rabbis, we encourage you to bring these ideas to your Passover Seder to enhance your family’s experience.
In a powerful midrash in the Mekhilta, the rabbis read the phrase that chamushim went out from Egypt (Exodus 13:17-18) as saying that only one in five Israelites left Egypt. Some say, not one in five, but one in fifty. And some yet say, not one in five, but one in five hundred. Regardless, less than 20% of the Israelites left Egypt! Why did so many stay behind?
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Passover FAQ Mechirat Chametz We are not always able to destroy or get rid of all the chametz. It may be economically disastrous. So the rabbis ordained a symbolic sale and later buy-back of chametz.
Proper Passover Observance in the Home What is Chametz? If wheat, barley, oats, rye or spelt come in contact with water after being cut off from the ground, it becomes fermented or chametz. The term chametz also applies to dishes and utensils that have been in contact with chametz food during the year. What is Matzah? Matzah is made from the same five grains listed above as chametz. But, unlike chametz, matzah is one of these same flours mixed with water and baked in less than 18 minutes. Matzah is both the bread of affliction and the bread of freedom Why must we clean our house thoroughly? The rule against chametz during Pesach applies not only to eating but also to enjoyment (hana’ah), and so involves removing all the chametz from one’s home. No chametz is even allowed to be in the possession of a Jew during Pesach. To facilitate this cleaning, the following rituals are part of Pesach preparations (the text for the ceremonies can be found in a Haggadah). Bedikat Chametz Thursday Evening, April 14 We search for chametz using a candle, feather, and disposable spoon. We renounce ownership of any chametz that we may have inadvertently missed. Be’ur Chametz Friday, April 15 The burning of chametz should be carried out at 12:41 pm. Then we recite the Be’ur Chametz declaration. From this moment on, the entire house should be “Pesachdik.” No chametz dishes, utensils or pots may be utilized.
What foods require rabbinic supervision? Matzah, noodles, candies, cakes, beverages, canned and processed foods, butter, jam, cheese, jelly, relishes, wines, liquors, salad oils, canned vegetables, gelatin, shortening and vinegar. The Kosher L’Pesach label or tag without rabbinic signature is of no value. This applies to products made in America, Europe, or Israel. What foods can not be used during Pesach? All these foods are considered chametz and can not be used during Pesach: leavened bread, cakes, biscuits, crackers, cereals, wheat, barley, oats, rye, spelt, rice, peas, dried beans and liquids which contain ingredients made from grain alcohol. What foods require no certification? Pure, natural coffee-instant or ground, sugar (not confectioners or powdered brown sugar), saccharin, tea, salt, pepper, vegetables (dried beans and peas are forbidden, string beans are permitted), pure garlic, onion powder, dried fruit, honey, Hershey’s cocoa, pure unadulterated safflower or soy bean oil, nuts (except legumes), dish detergents and scouring powders. These items should be bought before Pesach and remain unopened until Pesach. Fruits and vegetables are permitted for Pesach when packaged in water or their own juices. Avoid cans or packages containing added ingredients. Can we eat legumes (kitniyot)? In the fall of 2015, the Rabbinical Assembly’s Committee on Jewish Law and Standards passed two responsa which permit the consumption of legumes (kitnyot) by Ashkenazim. For specific guidance, please consult the rabbis. Can tuna and salmon be used? Oil packaging introduces an uncertain element possibly contain ing additional ingredients. Therefore, use the “packed in spring water” variety and purchase it before Pesach. Tuna with vegetable broth is not permitted. Can milk without Hechsher be used? With modern production, there is little chance for milk to contain any chametz. Milk produced before Pesach is permitted, so buy milk before noon on Friday, April 15. Milk may be frozen.
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Can I continue to take my medicine? Since chametz binders are used in many pills, the following guidelines are followed: if the medicine is required for life-sustaining therapy, it may be used for Pesach. In all cases, caplets are preferable.
Which Utensils Can Be “Kashered?” The process of kashering utensils depends on how the utensils are used. According to halacha, leaven can be purged from a utensil by the same process in which it was adsorbed in the utensil. Therefore, utensils used in cooking are kashered by boiling. Those used only for cold foods are kashered by rinsing. Earthenware/China China, pottery, etc., can not be kashered. However, fine translucent china which has not been used for over a year may be used if scoured and cleaned in hot water. Silverware Silverware made entirely of metal may be kashered by scouring thoroughly and then immersing in boiling water. They are then “Pesachdik” and parve. Glassware All table glassware is permit ted after thorough scouring. There is also a practice of soaking glassware for 72 hours before Pesach. Detergents If permitted during the year, powdered and liquid detergents do not require a “Kosher L’Pesach” label. Pots and Pans Pots and pans wholly made of metal and used for cooking purposes only (not for baking) must first be scrubbed thoroughly, cleaned and completely immersed in boiling water. Pots should have water boiled in them which will overflow the rim. Utensils should not be used for a period of at least 24 hours between the cleaning and immersion in boiling water.
Microwave Ovens These present a special case since the inside surfaces do not become hot. We recommend a thorough cleaning and then placing a dish of water in the oven and allowing it to boil. Dishwasher Thoroughly scour with boiling water and then run it empty for two cycles, one with soap and one without. Ovens Every part that comes in contact with food must be scrubbed and cleaned thoroughly. Then the oven should be heated as hot as possible for half an hour. If there is a broil setting, use it. If it has a self-cleaning cycle, use it, too. Continuous cleaning ovens must be kashered in the same manner as regular ovens. Electrical Appliances If the parts that come in contact with chametz are removable, they can be kashered in the appropriate way. If metal, follow the rules for metal utensils. If the parts are not removable, the appliance cannot be koshered. All exposed parts should be cleaned thoroughly. Refrigerator Remove all chametz food and opened packages. Clean thoroughly with boiling water and scour the racks. Frozen chametz foods should be put in a special closed-off section and should be sold with chametz. Tables, Closets, Counters If used with chametz, they should be thoroughly cleaned and covered. They may then be used. Kitchen Sink If used with chametz, thoroughly clean and cover. Then it may be used. If, however, dishes are to be soaked in a porcelain sink, then a dish basin must be used. Chametz and Non-Passover Utensils Non-Passover dishes, pots and chametz (whose ownership has been transferred) should be separated, locked up, covered and marked to prevent accidental use.
Tie a string around the utensil and im merse completely in boiling water. For small items, a cord-netting can be used to dip several at once.
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Mechirat Chametz and Maot Chitim The Torah commands us that chametz shall not be found in your dwelling places during the Festival of Passover. The literal meaning is that all chametz food and utensils must be cast away. This poses a great financial hardship. Hence, we ‘sell’ the chametz to a non-Jew who would then own the chametz for the duration of the holiday. It is customary to appoint an agent, usually a rabbi, to sell the chametz and then repurchase it. It is also customary to include a contribution to our community’s Maot Chitim (wheat money). Maot Chitim is an ancient custom in which Jews provide funds to other Jews in need for the purchase of Passover food. Inspired by the passage from the Haggadah, “All who are hungry, let them enter and eat; all who are in need, let them come celebrate Pesach,” Jewish Family and Career Services (JF&CS) supports a group of dedicated volunteers who have taken on the responsibility of Maot Chitim in Atlanta. They coordinate distribution of food and financial assistance for Jewish families. To appoint a rabbi, please complete the online form at aasyn. org/sell-chametz or complete the form below , and mail it to the synagogue with attention to Jill Rosner. Sale of chametz will not be accepted after 8 am on Friday, April 15.
Authorization of Agent to Sell Chametz I, , hereby authorize Rabbi Laurence Rosenthal to act as my agent to sell all chametz that may be in my possession, whether at home, at place of business or elsewhere in accordance with the requirements and provisions of Jewish law. Signature:
Home Address:
Business Address:
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Thank You to Our Generous Donors Donations listed below were given between July 1, 2021 and February 14, 2022 and include tribute donations, Yom Kippur Appeal/Chai Campaign donations, endowments, and other miscellaneous donations. Donations made to the Capital Campaign, Rabbis' Discretionary Funds, and Sisterhood are not included. We apologize in advance if anyone was excluded or placed in the wrong donation level.
Chai
($1 - $499) Warren Abrahams Karen Abrams Douglas Adair Sandra Adair Sheryl Adair Ann and Herb Alperin Adam Alterman Elizabeth Alterman Marty and Richard Alterman Judy and Gary Altman Bonnie Arnold Phyllis and Joseph Arnold Julie and Mark Arnold Amy Ashe Frances Astren Bernice Bach Claire Balser Pat and Jack Balser Louise and Stanley Baum Marcia and Emil Baumrind Sara Bess Bamrind Cindy and Bruce Becker Linda and Bruce Beeber Betty Behr Judith and Stan Beiner Gloria Benamy Carol and Michael Benator Faith Benda Candy and Stephen Berman Julia and Terry Bernath Jason Berner Peggy and Rick Bernstein Goldie and Louis Bertone Veronica Beskin David Birnbrey Toby Block and Jerrold Greenberg Matt Blum Mona Blumenthal Amira and Michael Bobrov Barbara Bock Bonnie and Ivan Bock Rita and Arthur Bodner Phyllis and Melvin Boros Marilyn Bravman Susan Bravman Linda Brenner and Josh Brener Margaret Breslin
Suzanne and Adam Bressler Shirley Brickman Staci and Matt Brill Janet and Raymond Brock Harriett and Jeffrey Bryan Laurie Burnham Elaine Carp Ben Cavalier Michael Chapman Deedee Chereton Edith and Jeff Clark Isadore Cohen Yvonne and Jack Cohen Martin Cohen Avital and Michael Cohen Patricia Cohen Sarah Cohen Sharon Cohen Lisa and Sherman Cohen Stanley Cohen Gail Cohn and Harvey Danits Myrna and Paul Cott Randy Crohn Ritchie Crownfield Brenda and Stanley Daniels Helen Scherrer-Diamond and David Diamond Linda and Michael Diamond Sheri Diamond Elaine and Alan Donerman Laura Dinerman Shelly and Allen Dollar Harriet and Sam Draluck Sharon Draluck Stephenie Cattonar and Jerome Drean Laura Driscoll Suzanne and Seth Eisenberg Debra Elovich Marian Ely Elise Eplan and Robert Marcovitch Aida and Cesar Espinoza Linda and Abram Estroff Muriel Feldman Patricia and Robert Fine Daniel Finer Judith Finkel Doreen and Stuart Fischer Barbara and Richard Fischhof Nina Fishman Marianne and Alan Fixelle
Donna and Mark Fleishman Carol and Warren Fogel Lori and Jordan Forman Michele and George Fox Lynn Friedman Sylvia Friedman Gloria Frisch Eve Frist Karen and Bruce Galdin Stacy Blumberg Garon and Jon Garon Katherine Gauntt Herbert Gelbwachs Todd Gershon Donna and Edwin Gerson Suzanne and Ervin Gerson Maury Gerson Darriel and Ronald Gerson Madeleine and Kenneth Gimbel Jerry Glazer Barbara Friedland Gold Carolyn Gold Hazel Gold Brandon Goldberg Susie and Marc Goldman Beth and Adam Goldstein Bernard Goldstein Eve and Joel Goldstein Karen and Steven Goldstein Janet Hatt and Michael Goodisman Charlotte Gordon Jaquelin and Edward Gottlieb Pamela Gottfried Ethel-Raye Greenspan Marsha and Ernest Gurwich Sherry Habif Nancy Habif and Scott Kleber Charles Hacker Martha Halbreich Mimi Hall and Russell Gottschalk Delcy Pardo Harber Fran and Edward Harrell Gail Harris Natalie and Marvin Harris Amy Harris and Paul Weinman Beatrice Hartman Edna Helfer James Helms Laura and Alan Herbin Gladys and David Herckis Helen Hersch
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Lyons J. Heyman Amanda and Adam Hirsch Bobby Hirsch Etta Hirsch Rosalie Hirschberg Gail and Gilbert Holzer Jane Horowitz Bick Khalil Iny Nancy and Joel Isenberg Nancy Isenberg Michael and Martin Itzkowitz Jean and Gary Jackson Elise and Herb Jacobs Marcia and Richard Jacobson Lillie Janko Mira Josowicz Rhalda Kahn Frances M. Kaplan Shelley and Scott Kaplan Elliot Karp Catherine and David Kasriel Jean and Richard Katz Elizabeth Kessler and Dennis Gilbride Carol Kiersky William Kleiman Nancy Klenberg Stephanie and Jeffrey Knauer Bobbie Knopf Sandy and Bob Koff Laurie and Michael Kogon Roslyn and Darryl Konter Elissa and Harris Konter Sivan and David Koster Monica and Brian Krachman Phyllis Kraft Lana and Richard Krebs Lori and Lee Krinsky Janet and Hilton Kupshik Lois and Robert Kurpiel Mildred and Martin Kwatinetz Marilyn Landau Arnold Lande Linda and Kerry Landis Audrey and Michael Landy Harold Lefkoff Helen Lefkoff and Robert Faulk Kelly and Ron Lehman Gail Leitman Valerie and Ronald Levenberg Esther and Michael Levine Rita and Michael LeVine Phyllis and Morton Levine Laura and Steven Levine William Levinsohn Barbara and Elliott Levitas Peggy and Maurice Levitt Jo Ellen and Alan Levy Donna Shaw-Levy and Mark Levy Myrtle Lewin Lori Lewis
Miriam Lewis Wendy and Steven Light Barbara Lincoln and Gary Rosenshein Linda Nathanson-Lippitt and Alan Lippitt Alice Little Peggy and Lloyd Marbach Charlotte and Joseph Marcus Mindy and Andrew Margols Sheila and Michael Margolis Rhoda and Stephen Margolis Barbara Marks Natalie and Robert Marmer Norma Marx Corinne and John Mateyak Suzanne Mazel Susan and Todd Maziar Berta and Lev Mebel Robin and Phillip Medintz Ann Merlin Ivan Millender Eric Miller Harriet Miller Cathy and Ronald Miller Mindi and Scott Miller Lori and Wayne Miller Glenda and David Minkin Julie and Alan Minsk Shirley and Alvin Minsk Susan and Harry Minsk Sandra and Sam Mislow Susan Moray Jennie and Macy Moret Vicki and Steven Morssi Lucy Moses Paul Nerenberg June and Gerald Neumark Dana Neuwirth Sara Fran and Wayne Neuwirth Janice B. Nochumson Jonathan Nussbaum Kenny Orkin Rebecca and Brad Osgood Aron “Chuck” Palefsky Sheri and Alon Panovka Hilly Panovka Annice Parker Peggy Perling Martha Perlmutter Jody Peskin Robert Pitchersky Barbara and Richard Planer Tally and Stanford Plavin Ann and Morris Podber Stanley Pollock Annette Rau Ann and Hugh Rawn Brenda Raymon Vickie and Bruce Reisman Lois and Alan Reitzfeld
Ruth Reynolds Michelle and Craig Rich Lori Rich Shirley Rich Bonnie and Gary Richman Jennifer and Harvey Rickles Susan and David Rifkin Renee and Robert Rinzler Edward Rittenbaum Karen and Scot Rittenbaum Carol and Marc Rose Flora and Bernard Rosefsky Harold Rosenbaum Joan Rosenfeld Barbara and Stephen Rosman Karen Routman Susie and Alan Rubin Carol and Joseph Rubin Barbara and Alan Ruckett Ralph Sacks Suzan and Gary Saidman Susan and Neil Sandler Barbara Saul Flemming Karen and Michael Saul Judy Scarbrough Cathy and Jeff Schaffer Janet Schatten and Richard Friedman Linda and Abe Schear Susan and Stuart Schlansky Lou Schloss Joan and Alan Schwartz C. Schwartz Joyce and Jay Schwartz Joyce and Henry Schwob Jill and Joseph Segal Betty and Kenneth Seitz Madolin Seldes Linda and Stephen Selig Jeffrey Sell Freida and Max Shaffer Barbara and Alan Shapiro Frances Shapiro Sherry Shaw Marsha Sherman Karen and Brian Shonson Marilyn and Joshua Shubin Faye and Irwin Siegel Richard Siegel Leah and Paul Silberman Jenner Eileen and Milton Silberstein Barry Silver Judith Silverman Saba and Victor Silberman Gary M Silverstein Gloria Smiley Ava Landrum Smith and Ben Smith Cathy and Richard Smith Bethany and Taylor Smith Gail Solomon Harriet Spanier
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Fran Spatafore Frannie Spector Coplan Marcia Spielberger Iris and Benjamin Stein Meryl and Robert Stein Judy and Stanley Stein Gloria and Carlton Steinberg Gayle and Toby Steinberg Sandi Stine Leslie L. Stone Miriam Strickman Levitas Joanne and Dorn Swerdlin Nica and Lee Tallman Emily and Aaron Tanenbaum Rene Tapia Judith Taylor Louis Teplis Monica Teplis Paul Teplis Jeannie and Bob Tepper Karla Tivesky and Seth Kirschenbaum Karen Tompkins Heather and Mitchell T Terri Topaz Robin Torch Sharon Torreyson Cynthia Tyler Susan and Bill Usdan Deborah Spector and Jeffrey Victor Dena and Stanley Vogel Harold Vrono Mark Waldinger Cecile Waronker Sherry and George Warsaw Elaine Wecksler Lynne Weiner Aurelie and Randy Weinstein Aletta and Greg Weitz Shirley Romm Wender Nanette Wenger Wendy West Marlene Wexler Perlman Adele Wineburgh Susan and Jonathan Winner Marilynn and Ronald Winston Karen and Eli Wise Ruth and Herschel Wisebram Linda and Bernard Wolfe Rina Wolfe Susan and Larry Wolkin Janis Zagoria Elaine Zitomer and James Dricker Leona and Donald Zivitz Alyson Zonitch Jeannette and Michael Zukor
Patron
Bronze
Sandy and Davis Abrams Sheila and David Adelman Atlanta Federation of Jewish Atlanta Karina and Josh Belinfante Dolores Berlin Diane and Marvin Bernstein Martha and Herbert Blondheim Meryl Braunstein and Alan Shenberg Diane and Harold Cohen Melissa (Lisa) and Walter Cohen Eileen and Adolphus Coolik Taylor Davis Elise and Jay Empel Norman Estroff Mitzner Family Foundation Allison and Joel Feldman Diana Fiedotin Joan and Phillip First Lois and Laurence Frank Jane Freedman Beth and Jared Friedman Frances and Stuart Galishoff Renie and David Geller Melinda Gertz Heleen and Steven Grossman Morris Habif z”l Sherry Halpern Gladys Hirsch Rachel and Chris Hoffmeister Rachael and Michael Joseph Marilyn and Leslie Kelman Annsley and Benjamin Klehr Michelle and Jonathan Lerner S. Jarvin Levison Patsy and Bill Little Sandra and Bob London Hal Mendel Ralda and Martin Reish Virginia and Milton Saul Merna and Allen Stein Judy and Gary Stolvitz Meredith Broudy and Marshall Sunshine Lynn Sussman Jeffery Wasserman
Judy and Joe Balaban Elaine and Jerome Blumenthal Diane Bessen and Steven Weiner Sharon and Richard Browdy Stanley Cohen Rachael and Jonathan Colton Erica and Andrew Cozewith Jody and Ramon Franco Margo and Lawrence Gold Liz and Bobby Goldstein Ruth and Jon Gottleib Marlene and Mark Haber Barbara and Steven Jacobs Donna and Douglas Kallman Leonard Klehr Dee and Gerald Kline Marsha and Mark Kozinn Jana and Michael Kreisberg Helaine and Andy Lasky Dorothy Rosenthal and William Nerenberg Donna and Philip Newman Sara and Mark Papier Barbara and Bruce Ribner Jennifer and Joel Rosenfeld Caryn Hanrahan and Andy Siegel Debra and Philip Siegel Carla and Arthur Silver Debbie Smith and Joel Lobel Gary Snyder Tamar and Mark Stern Mona and Philip Sunshine Mark Weinstein Sherri and Robert Wildstein Neal Yarm
($500 - $899)
($900 - $1,799)
Silver
($1,800 - $2,399) Lorraine (Cookie) and Fred Aftergut Linda and Richard Bressler Tyler Curtain and Jay D’Lugin Ana-Maria and Jordan Eisner Stacy and Emanuel Fialkow Gail and Michael Habif Barbara and Jay Halpern Marsha and Michael Kalson Barbara and Alan Kaplan Vicki and Robert Lieberman Barbara and George Nathan Melanie Nathanson Stephen Oppenheimer Lisa and Hal Philipson Jo Pichulik Judy and Alan Schulman
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Julie and William Segal Harriet Landau and Nathan Segall Judy and Allen Soden Marilyn and Stanley Steinberg Rebecca and Andrew Zager
Gold
($2,400 - $3,599) Dorita and Hal Arnold Irene Aronin Marlene Gelernter Besser Dressler’s Funeral Service, LLC, Barbara and Kenneth Feinberg Judy and Martin Kogon Elaine and Alan Kolodkin Sherry and Harry Maziar Beth and Gregg Paradies Sally and Alan Pinsker Rosalie and Carl Rosenthal Susan and Ray Schoenbaum Cathy and Richard Swerdlin Jill and Jeffrey Vantosh Zoe and David Zelby Susan Ellman Zweig and Arnold Zweig
Leader
($3,600 - $5,399) Susan and Hadley Engelhard Diane and Stanley Friedman Marianne and Stephen Garber Jennifer Glazer-Malkin Carolyn Oppenheimer Judy and Michael Orkin Harriette Oxman
Benefactor
($5,400 - $9,999) Gary Alembik and Stephen Graves Judith Alembik Phyllis and Eliot Arnovitz Celia and Donald z”l Gilner Leon Goldstein z”l Nancy and Marshall Levine Lynn and Barry Prusin Betty and Alan Sunshine Sheila and Larry Wilensky
President's Circle ($10,000 - $19,999)
Ellen Arnovitz and Michael Plasker Tova and Mark Cohen Nikki Crohn Elisa and Robert Ezor Doris and Martin Goldstein Gail Heyman and Lyons Heyman Jr. Michal and Jack Hillman Stuart Harvey Hillman Ann Kaplan Donald Reisman Harris Smith
Rabbi's Circle ($20,000+)
Vicki and Gerald Benjamin Sally and Philip Kaplan Sanford Orkin
Contributions to Ahavath Achim Endowment Gary Alexander Vicki and Gerry Benjamin Adolphus and Eileen Coolik in honor of Max and Helen Kuniansky Marilyn Ginsburg Eckstein Sharon Funk and Josh Hanna Roberth Kagan and Paula Sunshine Anne Kaplan Sanford Orkin Beth and Gregg Paradies Barbara Schatten z”l Mona and Philip Sunshine Ilene Sunshine Ann and Steven Sunshine
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