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Posted By admin on April 6, 2022

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During Passover we abstain entirely from eating chametz. Literally defined as "leaven," the term chametz refers to products containing fermented grains. Wheat, oats, rye, barley, and spelt which have had contact with water/moisture for longer than 18 minutes would be in the realm of chametz. The Torah tells us (Exodus 12:19-20) that chametz should not be found in your house or eaten during the course of the seven days of Passover.

The symbolism of refraining from chametz on Passover is rooted in the historical episode of the Exodus. When the Jewish people left Egypt, they left in a hurry without any time to allow their food provisions to bake fully into leavened bread. This didnt dissuade the Jewish people from leaving. When we abstain from chametz, we are showing that despite the hustle and bustle of life, and despite the constant movement that the Jewish people experienced over the ages, it is our deep faith in God and God's deep love for us that has kept us strong throughout the millennia.

On the night before Passover (this year, it will be on Thursday night, April 14th), the Jewish people gather in their homes at sundown and begin searching for any remaining chametz. This stage of the Passover prep is known as bedikat chametz. Traditionally, we use a beeswax candle, a feather, a wooden spoon, and a paper bag for collecting any chametz found. On the next day, all found chametz gets burned before the fifth seasonal hour, and the "search and destroy" process officially comes to a close.

Homiletically, chametz represents our puffed-up ego that exists inside each one of us, and the bedikat chametz represents the checking, cleansing, and purifying of ourselves from those negative traits that veer us away from doing good. The holiday of Passover is referred to as "a time of our freedom." Its a unique opportunity to tap into the spiritual forces of true freedom that are more accessible this time of the year as we experience our own exodus.

The Passover Haggadah is a unique guidebook that the Jewish people have been using for centuries to take us through the Passover Seder. The Haggadah gets its name from the commandment in the Torah (Exodus 13:8) which states, "Ve'higadita Le'vincha" and you shall tell your children about the freedom that the Jewish people experienced when they left Egypt. The Haggadah includes a combination of ancient texts dating back to Biblical times as well as the Talmudic era.

Arguably the most popular Jewish book, the Haggadah is a user-friendly manual that is meant to walk us through the 15 steps of the Seder, enabling us to experience and feel as if we ourselves are leaving "Egypt" in our modern era. Packed with holy blessings, Biblical verses, Talmudic stories, mystical songs, intriguing questions, captivating answers, incredible inspiration and jaw-dropping drama, the Haggadah is a book that has the potential to keep us awake, both physically and spiritually.

The centerpiece of the Seder table is the Ke'arah, the Seder plate. It is a beautiful plate used by the head of each household that contains various items that are either eaten or identified during the course of the meal. The primary components included are: 1) ze'roa shank bone, 2) beitzah egg, 3) marror bitter herbs, 4) charoset sweet paste, 5) mei melach salt water, 6) karpas vegetable, and 7) matzah unleavened bread. There are different customs as to the exact layout of the various components, and each family should adhere to their custom.

The Seder plate is trying to convey to us the epic story of Passover. With simple, yet profound visuals in the form of different foods, each item represents a different element and aspect of the Jewish people's saga in Egypt. All of it, however, comes together on one single organized plate, representing the fact that God has His plans worked out in an organized way, and although from our perspective things might seem random, we know that He is operating the world with a true rhyme and reason, and ultimately, the Jewish people will prevail.

One of the most imperative aspects of the Passover Seder is the drinking of the four cups of wine (in Hebrew, "daled kosot"). We drink wine, in particular, since after all, we are celebrating our freedom, and wine is considered to be a drink of royalty. At the same time, while we are celebrating our freedom, it is important not to forget the hardships that befell the Jewish people. As such, it is preferable to drink specifically red wine to remind us of the Jewish bloodshed that took place in Egypt.

The four cups of wine, which are drunk at four crucial parts of the Seder, correspond to the four expressions of redemption that are used by the Torah (Exodus 6:6-7) in describing Gods promise to the Jewish people regarding the Exodus from Egypt. 1) Ve'hotzaiti "I will take you out", 2) Ve'hitzalti "I will save you", 3) Ve'goalti "I will redeem you", and 4) Ve'lokachti "I will take you as a nation".

Considered to be one of the most mysterious parts of the Passover night meal, the Cup of Elijah (in Hebrew, "kos shel eliyahu") is the fifth cup that is poured but not drunken from at the conclusion of the Grace After Meals. Upon pouring this cup, we step aside from the table for a moment and open the door of the home, and recite several verses, asking God to pour His wrath against the enemies of the Jewish people.

Elijah's Cup, which is the fifth cup, corresponds to the fifth expression of redemption that is used by the Torah (Exodus 6:8): Ve'heveti "I will bring you to the Land" In contrast to the other four expressions of redemption, this last one is an allusion to the ultimate Messianic redemption that will take place at the End of Days, and will be ushered by Elijah the Prophet. Although we celebrate our freedom on Passover, Elijah's Cup reminds us that we are not completely free yet, as we are still waiting for the final redemption, may it be soon.

The thin, crisp, cracker-type of unleavened bread that the Jewish people eat on Passover is called matzah. Matzah is the primary symbol of the Passover festival; in fact, the Torah (Exodus 23:15) refers to the holiday of Passover as the "Festival of Matzahs" (in Hebrew, "chag hamatzot"). On one hand, matzah is a symbol of redemption and freedom, as this was the food the Jewish people ate when leaving Egypt. On the other hand, matzah is called the "bread of affliction," or poor-man's bread, since it is a food eaten by slaves, thus symbolizing our servitude in Egypt.

These two ideas go hand in hand. Unlike fully baked bread which ferments and rises, thus giving off the impression that it is bigger than it really is, matzah is in the realm of simplicity. What you see is what you get. It is merely a combination of cold water, wheat, and some heat. True freedom is experienced when we live simply, with humility and recognition of a greater Being. The simple matzah serves as an icon of the Jewish people's faith and humility.

In order to be able to taste and experience the freedom from Egypt, it is important that we first taste and experience the hardships and bitterness of living in Egypt. Maror, one of the items on the Seder plate, is a bitter herb generally, in the form of horseradish or Romaine lettuce that we eat during the Passover night meal, which allows us to feel some of the pain that the Jewish people suffered in Egypt. The Torah (Exodus 1:14) tells us that the Egyptians embittered the lives (in Hebrew, "Va'yemararu et chayeihem") of the Jewish people with excruciating laborious activities. The consumption of maror is meant to remind us of the bitter subjugation that we experienced in Egypt.

The word charoset comes from the Hebrew word "cheres," which means clay. The thick, sweet, delicious relish typically composed of grated apples, nuts, cinnamon and red wine is used during the Passover night meal to sweeten the bitterness of the maror (hence, we dip the maror into the charoset). The thick texture and cloudy color of the charoset dip reminds us of the clay and mortar that the Jewish people used to make bricks in Egypt.

The sweet apples in the charoset remind us of the infamous apple trees in Egypt, where the Jewish women would heroically give birth underneath the trees so that the Egyptians would not discover if and when a Jewish boy was born. Ironically, although many Jewish children were horribly used as bricks by the Egyptians, the charoset reminds us to recall the great efforts and courage of the Jewish women to give birth beneath the apple trees. For the rest of history, this show of heroism would strengthen us as a people to never give up hope on a brighter future.

Although any vegetable can be used, the prevalent custom is to eat a small portion of a potato for the karpas stage of the Passover night meal. The letters of karpas in Hebrew, can be rearranged to spell: "samech perech", an allusion to the 60 myriad Jews the 600,000 Jewish males over the age of 20 who were enslaved with difficult work (in Hebrew, perech) in Egypt.

We make the blessing ("Borei Pri Ho'adama") on the karpas and dip the karpas into salt water representing tears and eat it. This reminds us of the intense work that the Jewish people experienced in Egypt.

The word afikoman has etymological roots in both Greek and Aramaic, and it refers to food at the end of the meal, a.k.a. dessert. When the holy Temple stood, there was a Biblical commandment (Exodus 12:8) to eat the Paschal Lamb (in Hebrew, "korban pesach") on the night of Passover. The Paschal Lamb would be eaten along with matzah. Today, due to our current state of exile, although we do not have the Paschal Lamb, we still eat the matza what we call, afikoman at the end of the Passover night meal to remind us of the Paschal Lamb.

During the Passover Seder, many Jewish (married) men have the custom of donning a white robe/tunic, called (in Yiddish) a kittel. The purity of the white colored robe conveys the message that we are indeed holy, pure, and free from our bondage in Egypt. At the same time, the kittel reminds us of the day of death, since it resembles burial shrouds. This thought humbles us so as to not allow the freedom of the night along with all the fancy utensils and abundance of food to make us feel haughty.

Enjoy your Seder!

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A Passover Dictionary: What Do All These Strange Hebrew Terms Mean? - aish.com - Aish

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Posted By admin on April 6, 2022

At birth, I was given an English name along with the Hebrew name Tziporah. The English name (ask me sometime) was a name my parents liked. I always hated it. Tziporah was after my paternal great-grandmother, Faigel Weinberg. Faigel and Tziporah both mean bird.

I always felt connected to my Hebrew name. I heard many wonderful stories about Bubbie Weinberg and felt honored to be named after her. In college, I legally changed my name and became Tziporah (Tzipi) full time.

I do not remember when I first realized that in the Torah, Tziporah was married to Moses. I do not think it was as a young child; maybe during college. I was 21 when I met the man who would become my husband. When I found out that his Hebrew name was Moshe (Moses), I knew we were beshert (meant to be)! When I was pregnant, we joked about naming our son Gershon (Tziporah and Moshes son) but we did not like the idea of naming a child stranger.

Passover has always been my favorite holiday. I love family gatherings and retelling of the Passover story. My husband and I have hosted large annual Sederim for most of the past 20 years. While neither Moshe nor Tziporah are mentioned in the Haggadah, I still feel a special connection to the holiday.

So what do we know about the Biblical Tziporah?

While there is limited Rabbinic commentary on Tziporah, there is one I particularly relate to:[Tziporah] is also described as a practical woman capable of taking action at the right moment. . . As with other major Biblical figures, the venue of the first encounter between Moses and [Tziporah], his future wife, was beside a well. (Ex. 2) In the midrashic expansion, when the daughters of Jethro returned home, they told their father that a stranger had saved them from the shepherds, and he asked them: Why did you leave the man? Ask him in to break bread. With the words to break bread (implying marriage), Jethro hinted that Moses might marry one of them. Upon hearing her father, Zipporah immediately ran after Moses like a bird (ke-zippor, i.e., with alacrity) (Exodus Rabbah 1:32). According to this midrash, [Tziporah] wanted to marry Moses, acted accordingly, and achieved her goal. (Source: Jewish Womens Archive.)I consider myself a person of action, a go-getter, so this midrash speaks to me. The idea of Tziporah / a bird being someone who acts with alacrity makes me smile; those who know me will attest that I like to get things done quickly (and well). As my son Golan says, efficiency is the way to go.When I meet people, they often ask about my name. This gives me a chance to educate them, which I love. Now I can share with them that I share some character traits with both my great-grandmother and with Tziporah in the Torah.Chag Sameach / Happy Passover.

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For Passover, the Chronicle asked, how do you feel about having the same name as Moses' spouse? - The Wisconsin Jewish Chronicle

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Posted By admin on April 6, 2022

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Posted By admin on April 6, 2022

By Rabbi Michael Rosenberg

Parashat Metzora (Leviticus 14:1-15:33)

This weeksparashah, Metzora, continues the discussion, begun last week, aboutnegaim(singular:nega)various kinds of physical irregularities, found on the human body, in clothing, and, finally, on the walls of homes. Each generates ritual impurity, and each has a ritual for diagnosing and then, upon healing, ending the period of impurity. In the case ofnegaimfound on a house, the Torah says:

The owner of the house shall come and tell the priest, saying, There seems to me to be some sort of disease (kenega nirah li) in my house. The priest shall command that they empty the house before the priest goes to examine the disease, or all that is in the house will become ritually impure; and afterward the priest shall go in to inspect the house(Leviticus 40:3536).

The Mishnah, interpreting this verse, draws our attention to the note of doubt in the speakers claim:kenega nirah li, which we might more literally render as something like anegahas appeared to me. This makes sense, of course, since the point here in the Torah is that a householder is unsure what to make of this discoloration on the walls of their home. They therefore call on the priest, the biblical worlds equivalent of a physician, to come inspect it, and to tell them whether this indeed is the sort ofnega that would indeed render the entire building and all that is inside it ritually impure. In the most extreme case, this ritual impurity might even lead to the destruction of the home.

Yet the Mishnah reads the full measure of meaning embedded in that halting ke- prefix: Even if the person is a sage and knows that this is surely anega, they should not declare definitively anega has appeared in the house, but rather somethinglikeanega (Mishnah Negaim 12:5).

The Mishnah tells us that even if, in reality, the homeowner is expert in identifying ritual impurity and determines that these blemishes on their home are indeed of the sort that render it defiled, they must nonetheless approach the priest with uncertainty:Perhapsthis is anega, but I cannot really say.

This enforced doubt makes sense of a moment in the next verse that might otherwise seem like legalistic thinking run amok. The priest, upon hearing of the potential infection of the home, commands that all of the items in the home be removed, such that, should the priest declare the home ritually impure, the items will be spared the fate of impurity. But if impurity is indeed a reflection of real states in the worlda religious response to a bodily, physical realitythen isnt this cheating? If the physical mark on the wall of the persons home is indeed the kind that signals ritual impurity, then arent those vessels already impure, by virtue of being in the afflicted home, whether or not the priest has formally declared the home as such?

The Mishnah makes clear that this is not simply a case of legalists making the absurd claim that law defines reality. Rather, the whole process of ritual diagnosis is an exercise in caution and humility. You may think that you are sure that this thing youre looking at is a nega, but nonetheless, you should wait for a second opinion. And because you have followed protocol and therefore acted and spoken with the necessary doubt, reality is shaped, not by some abstract and impersonal law, but rather, by your own experience. The items in your home are not yet impure, because your experience of the home has been, until this point in the story, one of only questionable impurity. You have given verbal expression to the doubt the Torah demands you to inhabit.

Doubt can be a frightening psychological state; many would prefer, for example, knowing that they failed a test to the alternative of waiting in dread for the results. Yet the Torah tells us, with its command to speak humbly, devoid of the certainty that we might otherwise feel, that doubt also creates an opening, a possibility for an outcome we could not have foreseen. Indeed, in the ritual story of the house afflicted with negaim, the priest does not immediately declare the home impure. Rather, if the discoloration is indeed of a troubling appearance, they quarantine the home for seven days. On the seventh day, the priest comes again to inspect the home; this time, if the ritually impure rot has spread, they remove the afflicted stones and clean and replaster the home. Only if, after all of this, the affliction breaks out yet again, does the house finally receive the diagnosis of being a ritually impure and unsalvageable home, at which point it must be destroyed. At any point along the way, should the physical blemishes on the home cease to proliferate or return, the home is determined to be free of ritual impurity.

Doubt may well be a troubling psychic state, but it is also a religiously meaningful one. The Torahs command of enforced doubtsomething like a nega has appeared to mereminds us that doubt is an expression of humility. Moreover, doubt is an essential component to fulfilling the mishnaic decree to judge others generously. Even when the home seems utterly unredeemable, we must remain open to the doubt that allows us to see not only its eventual destruction, but also its still-vital possibility. It may well turn out, in the end, that the home is indeed a leprous one, one which can be healed only through its destruction. But such a conclusion can be only thata conclusion, an ending to a long story of multiple chances and opportunities for redemption.

Rabbi Michael Rosenberg is a member of the faculty atHadar. He received rabbinic ordination both from the Chief Rabbinate of Israel and from his teacher, Rav Elisha Ancselovits. He also holds a PhD in Talmud and Rabbinics from the Jewish Theological Seminary of America. Michael has served as associate professor of rabbinics atHebrew College, and as the rabbi of the Fort Tryon Jewish Center in Washington Heights. He is the author ofSigns of Virginity: Testing Virgins and Making Men in Late Antiquity(Oxford University Press, 2018), and with Rabbi Ethan Tucker, he is the co-author ofGender Equality and Prayer in Jewish Law(Ktav, 2017).

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Posted By admin on April 6, 2022

For centuries, Jewish students and scholars have learned in pairs known ashavruta, and for the past five years, I have been one of those students. Every Tuesday evening, I climb the stairs of theHebrew Collegebuilding with a spring in my step, excited to spend the next three hours in my happy place:Hebrew College Teen Beit Midrash.

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When I walk into thebeit midrash, or study space, I am greeted by the sound of many voices excitedly engaging in conversation. Our community of teenagers and educators may be small, but the room is never quiet. As we hang out and eat dinner, we chat about topics ranging from recent U.S. Supreme Court decisions to 16th-century cartography to challah recipes. But once we take out our source sheets, Talmud texts and dictionaries, the discussion shifts. We move closer to our havruta partners and begin to read our study materials aloud, sharing our interpretations. Typically, it doesnt take long before we come to our first of many disagreements. One of us might argue for a literal interpretation of the text, while the other leans toward a figurative understanding. Or one of us agrees with the Talmudic scholars, but the other prefers a modern reading. We each explain our differing perspectives, backing them up with historical or textual context, rabbinical commentaries, our own experiences and even current events.

Our debates are similar to those of the rabbis we study. Unlike them, however, we are not expected to reach a definitive answer. We often find consensus on some questions while agreeing to disagree on others. Fortunately, uniting on one answer is not a requirement of havruta learning; our goal is to learn from one another, listen to each others perspectives and respect and appreciate our varying opinions. When we achieve these goals, we not only learn more, we also form a strong community in which all voices are heard and embraced.

This community has been a central part of my life since I joined Teen Beit Midrash in eighth grade. Because I was the youngest and least experienced member, the older students quickly became my role models and mentors. They taught me many of the skills I would need to analyze original Talmudic texts, like how to translate Aramaic. They encouraged me to participate and engage fully without being afraid to ask for help or make a mistake. Perhaps most importantly, they inspired me to find joy and pride in my queer identity.

Before joining Teen Beit Midrash, I knew very few out LGBTQ+ people. When I came out as transgender in middle school, I had yet to meet another gender-creative person, and though my communities were generally accepting, I still felt alone. But in thebeit midrash, I was surrounded by many queer Jewish teens. They took me under their wings, supported me and through our shared experiences and mutual understanding, gave me a sense of belonging. This makes sense: the beit midrashis the perfect environment for those of us who are sometimes marginalized and encounter hostility and disrespect in other parts of our lives. After all,havruta learning centers around listening, openness, support and respect.

When I walk up Hebrew Colleges winding steps each week, I feel proud: Im proud of the listening and analytical skills I have learned that I apply in practically every part of my life; Im proud of the ways I have grown, becoming a role model, just like those whom I admired back in eighth grade; and Im proud and excited to continue walking through the world as ahavruta member, carrying on this powerful tradition of deep learning, respect for those who have different perspectives and identities, and unequivocal support and appreciation for one another.

Tal Pemstein is a student in Hebrew Colleges Teen Beit Midrash and will be attending Brandeis University this fall.

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Posted By admin on April 3, 2022

By Artemis Moshtaghian, CNN

A 16-year-old was arrested in an alleged group assault of a Hasidic man in Brooklyn Friday, police said.

Police did not release the name of the teen who was arrested Saturday on charges of gang assault and assault as a hate crime.

The assault is currently being treated as a hate crime and is being investigated by the departments hate crimes task force, according to the NYPD.

A victim, 21, was allegedly approached by a group of six individuals all unknown to him at 58 Gerry Street, according to police.

Without exchanging words and any prior provocation, police said the group allegedly proceeded to punch and kick the young man, and then allegedly forced him to the ground before fleeing the scene.

The victim sustained minor injuries to his mouth, police said.

New York Gov. Kathy Hochul tweeted she is directing the State Polices hate crime task force to help with the investigation in any way possible.

Im outraged by this act of violence against a Jewish New Yorker, Hochul tweeted. An attack on one of us is an attack on all of us.

There was a $3,500 reward offered for any information on the incident, according to a post tweeted Saturday by NYPD Crime Stoppers.

The Anti-Defamation League (ADL) is also offering a reward of up to $10,000 for anyone with any information leading to the arrest and conviction of the individuals involved in the assault, according to a tweet from an ADL official.

Nobody should be subjected to hateful violence on the streets of New York, Scott Richman, ADLs regional director for New York and New Jersey, said in a statement.

We must do everything in our power to help authorities identify and apprehend those responsible, and we must also work together in order to prevent these incidents from occurring in the first place, Richman said. We deserve a safer and more accepting city for all New Yorkers.

In 2021, there were 198 incidents and 58 arrests in New York City where victims of hate crimes were of Jewish background, according to the NYPDs hate crimes task forces dashboard. Thats up from 121 incidents and 25 arrests in 2020.

The-CNN-Wire & 2022 Cable News Network, Inc., a WarnerMedia Company. All rights reserved.

CNNs Theresa Waldrop contributed to this report.

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Teen arrested in connection with alleged group beating of Hasidic man in Brooklyn KION546 - KION

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Posted By admin on April 3, 2022

NEW YORK (VINnews) Eliya Haliwa, who married a member of a Syrian Jewish family in Brooklyn last October, was exposed immediately after the wedding as a Shiite Muslim from Lebanon. The revelation led to a huge controversy and calls for more stringent investigation of peoples Jewish lineage before allowing them to wed. Haliwa himself was forced to leave his new wife and even though he wished to convert to Judaism, the Syrian Jewish community maintains a longstanding ban on accepting Jewish converts.

However on Zev Brenners Talkline show it was revealed by Rabbi Avrohom Reich of the Hatzalas Yisrael community of Brooklyn that Haliwa is actually Jewish and has undergone a conversion Lchumra (to be extra stringent). Rabbi Reich is an expert on tracking and investigating the lineage of Jews from the FSR (Former Soviet Republic) and says that he spoke with the mother of Haliwa, who admitted that both she and her mother are Jewish.

Rabbi Reich spoke with the grandmother in Lebanon and said that he was a member of a Beis Din which performed the conversion Lchumra for Chaliwa and stressed that he is now a Jew LMehadrin. According to BChadrei, the Beis Din which performed the conversion is recognized by Israels chief rabbinate.

Rabbi Reich said that the reason for performing the conversion LChumra was because there were four consecutive generations which did not keep mitzvos and therefore a conversion was required. Hawila himself said that the reason he had not revealed his Jewish roots earlier was because he did not know about them and only found out after the fiasco of his marriage with a Jewish girl.

Haliwa intends to go back to his wife now that he has been converted Lchumra, even though he is under pressure from members of the Syrian Jewish community to give his wife a get. After the revelation of his roots in November, Haliwa said that I just want another chance, I want to rectify things, I wanted to be Jewish irrespective of the girl I married. According to the new information received, Haliwa is indeed Jewish and was already Jewish when he married.

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REVELATION: Eliya Hawila, Who Masqueraded As Jew And Married Jewish Girl, Was Apparently Jewish All The Time - VINnews

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Posted By admin on April 3, 2022

In March, Noah Jacob took his team on his dream trip to New York: A five-day tour of New Yorks iconic Jewish delis, bakeries, and restaurants. They ate bagels and bialys at Kossars, kishke and chopped liver at Katz, smoked fish at Barney Greengrass, knishes at Yonah Schimmels. And of course, they took the obligatory trip to Zabars, strolling the aisles of the famous Upper West Side market and bakery, peering in the deli cases and watching gloved men slice sable.

He had a good excuse to take a research trip like this: His deli, Jacob & Sons, has been in the works for months, and hes closing in on a space one that allows him to expand the scope and scale of his business. Jacob & Sons intends to take over the former KitchenCru catering and commissary building, with extensive smoked fish and meat curing programs, a full-scale bakery, and in-house delivery for those unwilling to schlep out to Northwest Broadway.

Last fall, Jacob announced plans to open a Jewish deli in Portland. His company, Jacob & Sons, mainly consisted of take-home meals, catering, and pop-up events at that point, but he had spent time at California Jewish deli Wise Sons (plus a stint at Elephants Delicatessen as a teenager). He wanted to open his own place an expansive deli, with a bakery, house-smoked fish and meats, pickles, and market staples. And, even without a space, he was set on Northwest Portland; he wouldnt settle for anywhere else. Luckily, after a few spaces fell through, Jacob was able to tour the KitchenCru building, and hopes to move in momentarily.

Ive been eyeing this kitchen for months; its a beautiful kitchen, Jacob says. What we wanted to do is retail wholesale, even more than dine-in. So there will be dine-in, but we can do a lot here.

Michael Madigan, the man behind KitchenCru, clarified that the deal is still in development, but everybody wants it to happen.

Walking into Jacob & Sons, the average diner will encounter a storefront, with a large deli case; the case will be filled with house-made smoked fish and cured meats, chopped liver, vegetable dishes, and deli salads like whitefish and tuna. Visitors will be able to order to-go sandwiches straight from the counter, as well as house-made bialys, meats and fish by the pound, and matzo ball soup. While waiting for an order, customers can shop the aisles for locally made products like Top Chef alum Sara Haumans Tiny Fish Co. tinned shad, made specifically for Jacob & Sons, or Tails & Trotters lamb merguez (obviously no pork from Tails & Trotters, considering J&S is a Jewish deli). The shop will also be home to a candy section, fridges and freezers full of take-home grocery items, and Jacob & Sons branded caviar from the California Caviar Company.

Itll look like a mini version of Zabars, Jacob says. Itll be a little international market. Its a Jewish deli, you know?

Those who wish to dine in can stroll over to the 12-seat chefs bar nothing too fancy; more like what youd see at an old-school diner where people can watch the staff assemble sandwiches and slice meats. Architect Lorraine Guthrie (Clyde Common, Kenny & Zukes) and BNK Construction will work on the design and buildout, adding features like a tin ceiling, hunter green walls, and wooden and gold accents.

Behind the front-facing market and deli, Jacob & Sons will whir with activity. Jesse Dodson, the former head baker at New Seasons, will bake bialys and challah as well as pastries like knishes and rugelach. In the fish department, the restaurant will cure and smoke sable and sturgeon in the traditional Jewish deli style, as well as two different types of smoked salmon lox (traditional and pastrami spiced), three types of gravlax, and whole smoked fish like whitefish. Over in the meat department, Jacob & Sons will churn out pastrami, corned beef, smoked turkey, and tongue. The kitchen will make its own pickles, including half-sours. All of the above will be available at Jacob & Sons, but soon, the team will also start building out lines of products to land on New Seasons shelves.

Jacob & Sons should open this summer at 337 NW Broadway.

Jacob & Sons A Jewish Deli From a Wise Sons Alum Is Coming to Northwest Portland

Update: April 1, 2022, at 4:40 p.m.This story has been updated to include comment from Michael Madigan and show that the deal to take over the space is still pending.

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Highly Anticipated Jewish Deli Jacob & Sons Plans to Take Over the KitchenCru Space - Eater Portland

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Posted By admin on April 3, 2022

You are invited to a very special screening of the documentary film, THEY SURVIVED TOGETHER, being presented by ReadingFilm at the GoggleWorks Center for the Arts Boscov Theater on April 21st at 6 PM, with a filmmaker meet and greet reception provided with support from the Jewish Federation of Reading/Berks.

THEY SURVIVED TOGETHER chronicles the experience of one familys escape from the ghetto of Krakow, Poland during WWII. Its a moving portrait of courage, faith and endurance. The film also serves as a chilling reminder of impact of war on families, with a message that is unfortunately still relevant today.

THEY SURVIVED TOGETHER is being featured at special screenings all over the country, has recently been picked up by PBS, and was featured at the 2021 ReadingFilmFEST. ReadingFilm is pleased to bring filmmaker John Rokosny back to Reading to participate in a panel discussion and Q&A following the film. We hope you will join us in this evening of remembrance, discovery, and connection.

You can learn more about the film here: https://www.theysurvivedtogetherfilm.com

You can purchase tickets directly from the GoggleWorks online or at the door.

They Survived Together

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ReadingFilm, Jewish Federation to screen THEY SURVIVED TOGETHER documentary - bctv.org

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Posted By admin on April 3, 2022

Leaders from the Jewish Family Service say the steady line of cars picking up care boxes of pre-prepared Passover meal kits reflects the spirit of giving. Liz Vogel said this Passover holiday marks an opportunity to share even more with those in need.More than ever, it means so much to us this year when we see the cost of food rising. So many of us are shocked when we show up at the supermarket to get these ingredients that are essential to the Passover meal, we want to make sure that it is not out of reach for anyone, said Vogel.This food delivery and distribution serves as that bridge. Vogel says volunteers are making sure that all the faithful are able to follow the traditions of the communal meal in these troubling times."This year, coming out of the global pandemic, this Passover delivery means so much, because someone is showing up on their doorstep," said Vogel.It has been a busy few weeks of stacking bags and sorting food items and now delivering. Volunteer Steven Mombach says the spirit of giving grows through the effort."It makes me feel that during the holidays that I can give back in other ways other than financially, but you have to give your time. People need your time," said Mombach.Vogel and other volunteers say they are blessed by the gift of giving."The sense of gratitude to be able to work with them and the gratitude and being able to do something for others is a really humbling and incredible experience," said Vogel. It is that giving these volunteers say builds community.We have survivors of the holocaust. We have people who have settled here from the Soviet Union with relatives in Ukraine and Russia for a volunteer to knock on their door and make that connection, it is more important than ever, said Vogel.

Leaders from the Jewish Family Service say the steady line of cars picking up care boxes of pre-prepared Passover meal kits reflects the spirit of giving.

Liz Vogel said this Passover holiday marks an opportunity to share even more with those in need.

More than ever, it means so much to us this year when we see the cost of food rising. So many of us are shocked when we show up at the supermarket to get these ingredients that are essential to the Passover meal, we want to make sure that it is not out of reach for anyone, said Vogel.

This food delivery and distribution serves as that bridge. Vogel says volunteers are making sure that all the faithful are able to follow the traditions of the communal meal in these troubling times.

"This year, coming out of the global pandemic, this Passover delivery means so much, because someone is showing up on their doorstep," said Vogel.

It has been a busy few weeks of stacking bags and sorting food items and now delivering. Volunteer Steven Mombach says the spirit of giving grows through the effort.

"It makes me feel that during the holidays that I can give back in other ways other than financially, but you have to give your time. People need your time," said Mombach.

Vogel and other volunteers say they are blessed by the gift of giving.

"The sense of gratitude to be able to work with them and the gratitude and being able to do something for others is a really humbling and incredible experience," said Vogel.

It is that giving these volunteers say builds community.

We have survivors of the holocaust. We have people who have settled here from the Soviet Union with relatives in Ukraine and Russia for a volunteer to knock on their door and make that connection, it is more important than ever, said Vogel.

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Jewish Family Service shares the gift of Passover - WLWT Cincinnati

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