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Rabbi John Rosove's Blog

Category Archives: Health and Well-Being

10 Suggestions of things to do before Rosh Hashanah

18 Sunday Sep 2016

Posted by rabbijohnrosove in American Jewish Life, Health and Well-Being, Holidays

≈ 3 Comments

Tonight is the 15th day of the Hebrew month of Elul, and that means not only that there is a full moon that will pass across tonight’s sky, but that in two weeks Rosh Hashanah will arrive.

Tradition teaches that Elul is the “get ready” month before the commencement of the Days of Awe.

In the spirit of David Letterman, I offer here my list of top ten suggestions of things to do to get ready for the High Holidays in descending order of importance:

#10 – Relax: Take your shoes off. A USA Today study reported years ago that those who habitually kick off their shoes tend to live three years longer than the average American. Your feet are like the soul. Feet bound for too long stink and cloistered souls block the light. Slow down. Think about where you are in your life, what you want and need, whether you are happy or sad, fulfilled or frustrated.

#9 – T’shuvah: Be self-critical. Identify those things that keep you from being your better self. Commit to breaking at least one bad habit in the New Year. For example, let go of the anger, resentment, and hurt that you’ve allowed to build up over time. Stop writing everything that comes to mind on social media if what you say is hurtful to others. Assess whether you’ve been honest in your business affairs and taken advantage of others even if what you did wasn’t against the letter of the law. Commit to not doing those things in the New Year. Focus on the good qualities of others and not their bad qualities. Stop complaining about other people. Assume responsibility for what you yourself have done wrong. Clean up your language. If you wouldn’t say something in front of a child or your mother, don’t say it in front of anyone.

#8 – Meditate: The American Institute on Stress reports that 75-90% of all visits to primary care physicians are for stress-related complaints. Meditation is one means to become more self-conscious, self-aware and calmer. Meditating can be done anywhere and at any time, when listening to music, looking at fine art, reading wonderful literature, exercising, walking in nature, and sitting still. Meditation trains us to listen mindfully and to be present fully with our loved ones, friends and even strangers. Become at-one with your environment.

#7 – Exercise: Walk, swim, ride a bike, go to the gym, keep your body toned. Whenever possible, walk stairs and park at the far end of a parking lot. The calories burned this way will shed pounds of fat over time, lower your heart rate and blood pressure, and afford you a greater sense of well-being. Eliminate sugar and salt, soft drinks, packaged food, and fast food from your diet. Reduce the size of your portions. Don’t eat late at night.

#6 – Do at least one of the following each day:
• Have an ice cream
• Eat a piece of dark chocolate
• Buy a loved one a gift for no reason
• Stretch whenever you feel like it
• Sing in the shower
• Say hello to and smile at a perfect stranger
• Let that guy cut in front of you in traffic
• Pet a dog

#5 – Say “No” to requests if you feel already overtaxed and exhausted. Say “Yes” whenever you know doing so will feed your soul and open your heart. Read great literature. Learn from great teachers. Do random acts of kindness. Give tzedakah whenever asked by someone on the street, and don’t question his/her motives. Visit the sick. Call the lonely. Touch, hug and kiss an elderly person who may not have been touched in a long while.

#4 – Friendships: Apologize to the people that you’ve wronged and do so without condition. Don’t blame anyone for your own mistakes. Express gratitude freely. Compliment people when they have done something that inspired your gratitude and praise.

#3 – Worship: Studies indicate that those who worship regularly in community are less lonely, are healthier and live longer than those who never come to religious services.

#2 – Shabbat: Light candles every Friday evening, even when you’re alone. Buy or bake challah for ha-motzi. Drink quality wine for kiddush. Acknowledge God’s presence. Remember before Whom you stand. Sense being at one with everyone and everything around you (i.e. at-one-ment).

#1 – Torah: Learn Torah and find special verses that reflect your faith and values. Make them your own (e.g. “Vay’hi or – Let there be light!” “V’ahavta l’reiacha kamocha – Love your fellow as yourself,” “V’ahavta et Adonai Eloheicha – Love Adonai your God,” “Tzedek tzedek tirdof – Justice, justice shall you pursue,” “Shiviti Adonai l’negdi – I have set God opposite me,” “Sh’ma Yisrael – Listen O Israel, Adonai is our God, Adonai alone!”) Commit your favorite verses to memory. Repeat them to yourself as if they are your mantras.

These are my 10 suggestions for the days remaining in the month of Elul – and beyond.

May the New Year return each of us to lives of kindness, wonder, sweetness, goodness, family, friends, community, the Jewish people, Torah, and God.

L’shanah tovah u-m’tukah (For a good sweet New Year)

“All you need is love!”

04 Sunday Sep 2016

Posted by rabbijohnrosove in American Jewish Life, Divrei Torah, Health and Well-Being, Holidays, Inuyim - Prayer reflections and ruminations, Musings about God/Faith/Religious life, Poetry, Quote of the Day

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“All you need is love
All you need is love
All you need is love, love
Love is all you need…
” (John Lennon – 1967)

Surveys indicate that we gravitate throughout our lives to the music and musical groups we loved when we were teens. For me, it’s the Beatles, Dylan and much of the classic folk music of the 60s, as well as Israeli music of the classic pioneer era. The Song of Songs was a popular source for much of that music, and perhaps, this is why my wife and I engraved on the inside of our wedding rings “Ani l’dodi v’dodi li – I am my beloved’s and my beloved is mine.” (Song of Songs 6:3)

Attributed to King Solomon as a young man, the eight-chapter  poem expresses the passionate romantic yearning and love between two lovers. Tradition recognizes, however, that the Song is far more than a secular love poem. It is understood as an allegory of the eternal love between the people of Israel and God. Rabbi Akiva said of the Song when debating whether the poem would be included in the Biblical canon at the end of the first century CE: “For all the ages are not worth the day on which the Song of Songs was given to Israel; for all the Writings are holy, but the Song of Songs is the Holy of Holies.”

I recall the Song and particularly this verse because today is the first day of the Hebrew month of Elul in which the Jewish people begins a 30-day period of introspection and self-criticism leading to Rosh Hashanah. Today also commences a 40-day period that crescendos on Yom Kippur, the same period of time that Moses communed with God and received Torah (Exodus 34:28).

The verse – Ani l’dodi v’dodi li – evokes both this Hebrew month and the goal of our 30- and 40-day periods. The verse is an acrostic – the first letter of each word – Aleph – lamed – vav – lamed – spells Elul, suggesting that it is love that can lead us back to ourselves, to everything we cherish, to our families, friends, community, people, Torah, and God – “All you need is love!”

May this season be a time of turning, renewal and love for you, the people of Israel, and all children of the earth.

The suicide of a former ultra-Orthodox mother of seven stuns Israel

31 Sunday Jul 2016

Posted by rabbijohnrosove in Health and Well-Being, Israel/Zionism, Life Cycle, Stories, Women's Rights

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“In this city I gave birth to my daughters – in this city I die because of my daughters….I understand that I am sick and needy, and I don’t want to continue to be a burden on you….Don’t make much effort for the ceremony, something modest with a lot of flowers, and remember that this is what I chose as best for me, and also if you say that I am selfish, I accept and understand your lack of understanding.”

So wrote Esti Weinstein, 50, in a suicide note found alongside her body in her car that was discovered four days after her death at a beach in the city of Ashdod, Israel.

I learned of Esti’s story not from the media, though her suicide was headline news in Israel at the end of June, but from one of my synagogue’s regular cantorial soloists a day after her body had been discovered.

Meni Philip was Esti’s friend. Like Esti, Meni had left the ultra-Orthodox Haredi world in Israel in which he was raised. Both Esti and Meni were disowned by their parents and community and were cut as if by a surgeon’s knife by their Haredi community away from everything and everyone they knew and loved.

Meni (47) is the second child of eleven siblings and the father of five children. His marriage had been arranged, but he never loved his wife. At 32 Meni asked his rabbi for a get (a religious divorce). He continued to live in the ultra-Orthodox Haredi community doing all that was expected of him religiously, though he had come to no longer believe in the God that had been taught to him by his rabbis. Four years after his divorce, though continuing regularly to see his parents and children, he could no longer keep up religious appearances, took off his kippah and began wearing western clothing. He didn’t anticipate, however, that he would become persona non grata. His family, rabbis and friends suddenly would have nothing to do with him. He was denied visiting his children. Yet, he persevered, built a new life, learned survivor skills, acquired work, and became a filmmaker.

Four of Meni’s siblings followed him out of the Haredi community. Today, he has reconciled with his parents and children.

Such was not the positive outcome for Esti Weinstein, the mother of seven daughters all of whom save one, Tami,  completely cut ties with her.

Esti comes from a prominent Gur Hasidic family, a stringent Haredi sect considered extreme even by others in ultra-Orthodox world. Husbands never address their wives by name. Sexual contact between them is considered a sacrilege and is engaged only for the purpose of procreation. Sex occurs rarely, quickly, while fully clothed, and devoid of emotion, intimacy, and joy. (http://www.haaretz.com/israel-news/gur-hasidim-and-sexual-separation-1.410811)

After leaving her community, Esti suffered. She wrote an autobiography (that Meni sent to me) in which she told her inside story in a 183-page book she called “Doing His Will.” Esti dedicated the volume to her daughter Tami who followed her out of the Gur sect and who remained close to her. She wrote as well of her marriage, the loss of her other six daughters and about a previous suicide attempt.

In a story reported by The Times of Israel one can view photos of Esti (see below). She was a natural beauty, but beneath the lovely smiling images was a profound sadness. She ended her book with these words:

“…my life of motherhood, the painful, that is smashed to pieces, sick and wounded….I thought it was a temporary matter, but the years are passing and time isn’t healing, and the pain doesn’t stop.” http://www.timesofisrael.com/before-suicide-woman-penned-book-about-her-ordeals-in-ultra-orthodox-world/ – see also http://forward.com/news/343780/ex-hasidic-womans-suicide-book-rattles-ultra-orthodox-world/

Meni told me that there are hundreds and perhaps thousands of former mostly young Haredim in their 20s living in Israel who have left their communities over the years. It is unclear what is causing the increasing number of suicides in this unique population, though it is clear that many had been disowned by their families. Some may have suffered depression before they left, and many experienced as children sexual abuse and later as adults spousal abuse.

Meni made a film called “Sinner” which won the “Best European Short Film” in the Venice Film Festival, Italy 2009. (the 27-minute film can be viewed here in its entirety – http://www.meniphilip.com/english/Sinner.html)

There is one underfunded organization in Israel called Hillel (not the same as the college organization) that offers help and support for ex-Haredim. Meni received such support as did Esti who had volunteered there and where Esti and Meni met and became friends. Additionally, there are two more small but important organizations that were established by Meni’s good friends after the deaths of two young “Yozim” (those who leave) a few years ago. One is called “Uvacharta-And Choose” (see https://www.facebook.com/uvacharta/?fref=ts) and the other called “Out for Change – Yozim l’shinuy” (https://www.facebook.com/yozimleshinuy/. The first focuses on social support, and the second focuses on educational assistance. Neither receives financial support from the government.

The Reform movement’s Israeli Religious Action Center (IRAC) assists individuals who leave Haredi communities through its social justice program Keren B’chavod. Israeli Reform Rabbis tell me that the Reform movement’s 45 synagogue communities around the country are open to any ex-Haredi Jew who seeks support and comfort.

May Esti’s memory be a blessing.

Narcissism defined – Evaluating Donald Trump

27 Wednesday Jul 2016

Posted by rabbijohnrosove in American Politics and Life, Health and Well-Being

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Many psychiatrists and psychologists have reflected about the personality of Donald Trump and whether or not he is a borderline personality and narcissist.

Below is an excellent article from last week’s NY Times that discusses the Narcissistic personality disorder.

The Narcissist Next Door  – By JANE E. BRODY – NYTimes – July 18, 2016
Know anyone who is highly competitive, and portrays himself as a winner and all others as losers?
http://well.blogs.nytimes.com/2016/07/18/the-narcissist-next-door/?em_pos=small&emc=edit_hh_20160722&nl=well&nl_art=0&nlid=61675258&ref=headline&te=1

I have learned to stay clear of narcissistic people as they are very difficult to deal with, impenetrable to constructive criticism, lack self-insight, criticize everyone around them, take no responsibility for themselves, and insist that everyone accommodate to them at all times.

‎

Anti-anxiety Shabbat – coping during these difficult days

16 Saturday Jul 2016

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Ethics, Health and Well-Being, Jewish Identity

≈ 4 Comments

No one should be surprised that so many Americans feel anxious these days. Consider all that’s happened in the last 16 years, the cumulative effect of which has led to the state of our national psyche today:

The contested 2000 Presidential election – the rise of Al Qaeda, international terrorism and 9/11 – the Afghan War and the US invasion of Iraq – the mortgage and banking crisis, the 2008 economic melt-down and the loss of jobs – the changing US multi-cultural demography that helped bring about the election of the first African American President and the corresponding nativist resentment and racism – the rise of the Tea Party and its right-wing Congressional obstructionism – the Arab Spring and the Arab Winter along with intensifying Middle East violence – ISIS –  Syria’s civil war and the massive refugee crisis pouring into neighboring Arab countries and Europe – America’s daily gun violence and terrorism at Sandy Hook, San Bernardino, Baton Rouge, Milwaukee and Dallas – not to mention attacks in Istanbul, Paris, Brussels, and Nice – and today the military coup (?)  in Turkey – and the demoralizing 2016 Presidential campaign.

As these events occurred, social media and the 24-hour news cycle covered everything in great detail inundating us with its cacophony.

A great deal has changed in our world in recent years to be sure, for better and worse. Even good change is difficult for many of us to absorb, but when the changes are negative and destructive our lives feel more difficult.

Our fellow citizens are divided and polarized from each other at a depth that we haven’t experienced since the 1960s. We’re more distrusting, cynical and fearful of each other, and, according to a study reported on this week in the New York Times, there is a definitive link between racism with political party affiliation. Our politics have become the battleground of so much that ails us – between fear and reason, negativity and hope, nativism and internationalism, multi-culturalism and cosmopolitanism, red and blue, right and left.

Dr. Martin Luther King put it right when he said long ago; “People don’t get along because they fear each other. People fear each other because they don’t know each other. They don’t know each other because they haven’t properly communicated with each other.”

Can there be any doubt that we Americans need more contact with one another across racial, ethnic, religious, and political lines so we can come to know and understand one another better as human beings? That was the impetus of an essay by George Sanders that appeared in last week’s New Yorker on who Donald Trump supporters are beyond the stereotype of an angry white uneducated mostly male voter.

This said, our anxieties cloud the mind and make it difficult for reasoned discussion and a meeting of minds and hearts. Most Americans across the political and ethnic landscape wonder how we can best assure our own safety, the safety of our children, our civil society, and our sanity as a nation.

Health care professions identify a number of coping strategies that can help calm the nerves and center us:

1. When we feel anxious, take a time-out and remember to breathe;

2. Eat well-balanced meals and drink plenty of water;

3. Limit consumption of alcohol and caffeine, both of which aggravate anxiety and trigger panic attacks;

4. Disconnect regularly from the news, the Internet and social media thereby diminishing the fragmentation that results when we encounter disturbing news;

5. Sleep 7 to 8 hours nightly;

6. Exercise daily;

7. Meditate, do Yoga, pray;

8. Read fine literature and poetry; listen to inspiring music; visit museums and art galleries; drink in the life-affirming creativity of others;

9. Get out into nature;

10. Be with family and friends;

11. Celebrate Shabbat;

12. Learn Torah;

13. Correct societal wrongs;

14. Change what we can and accept what we can’t change.

These strategies can help alleviate some of the anxiety we feel. But, it’s important to understand that not all anxiety is necessarily bad. There are, indeed, real threats out there, and the adrenaline rush that comes when we feel threatened can serve us well at times.

We need to be able, however, to distinguish real risks and dangers from imaginary ones, and to be able to stand in the shoes of the “other,” understand who they are as individuals, and why they may think and react as they do when their thinking and responses seem so foreign to us.

These past weeks have been particularly disheartening for Americans as a whole. President Obama reminded us in Dallas last week that, regardless of our differences, we share far more in common than what distinguishes us.

All Americans want to feel safe in their homes and on the streets, to raise their children, enjoy their families, friends and communities, earn a living wage, and make a positive difference in the world.

We Jews, I suggest, need Shabbat more now than ever as an anti-anxiety strategy, for Shabbat is our time to step away from the negative and destructive, to reconnect with community and faith, to emphasize the good and creative, to breathe in Shabbat peace and exhale anxiety, fear, fragmentation, and cynicism, and to celebrate the many blessings that are ours every day.

Shabbat shalom.

“Love is love is love is love is love is love is love is love” – and a prayer for the ages

16 Thursday Jun 2016

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Divrei Torah, Ethics, Health and Well-Being, Inuyim - Prayer reflections and ruminations, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Tributes

≈ 2 Comments

As I watched Lin-Manuel Miranda accept the Tony Award for best musical “Hamilton” in New York on Sunday, I was struck not only by the beauty of his sonnet but by the passionate effect of his eight-time repetition of that simple four-letter word – “LOVE”:

“…When senseless acts of tragedy remind us
That nothing here is promised, not one day.
This show is proof that history remembers
We lived through times when hate and fear seemed stronger;
We rise and fall and light from dying embers,
Remembrances that hope and love last longer
And love is love is love is love is love is love is love is love
cannot be killed or swept aside…
Now fill the world with music, love and pride.”

Love knocked this week reminding us who we are and ought to be.

Thousands lined up to give blood. Restaurants brought food. Hands touched hands and eyes beheld eyes. Hearts melded into one in Orlando and throughout the land.

The destruction of life by the assassin begets mourning and stimulates the resolve of all decent people to resist hate and fear.

The truth is that love eclipses hate every time.

It happens that in this week’s Torah portion Naso, there appears the oldest blessing in Jewish recorded history:

“May God bless you and keep you;
May God’s light shine upon you and be gracious to you;
May God lift up the Divine countenance upon you and grant you shalom – wholeness and peace.” (Numbers 6:24-26)

Known as the Birkat Kohanim, the blessing of the priests, it is at least 3000 years old. The oldest copy of this ancient text was unearthed in the City of David in Jerusalem and is estimated have been written down around 900 BCE.

Rabbinic tradition of later centuries developed a  mythology about the use of this blessing. The midrashim say that these words were invoked by God when contemplating the writing of the Torah and the creation of the universe, when the first humans emerged from the dust and were infused with Divine breath, and when Moses received the Torah on Mount Sinai.

The Kohanim (priests) and many rabbis today raise their hands in the form of the Hebrew letter shin (the first letter of one of God’s names – Shaddai) and bless the congregation on Shabbat and holidays, at a brit milah and the naming of a baby girl, upon b’nai mitzvah, Jews by-choice, and marriage couples under the chuppah at their weddings.

This blessing acknowledges the creation of something new, that never existed before, a blessing of hope and faith, a hedge against cynicism and despair.

Rabbinic tradition requires that the priest (and rabbis today) say these words ONLY when they love the people and the community upon whom they invoke this blessing. If there is even one person present about whom the priest feels no love and/or bears animus, that priest must defer to another priest to say the blessing.

Lin Manuel-Miranda had it exactly right – “And love is love is love is love is love is love is love is love cannot be killed or swept aside.”

Leonard Nimoy internationalized the hands of the priests in an iconic gesture of shalom in his greeting as Mr. Spock in Star Trek with the accompanying phrase “Live long and prosper.”

Leonard fondly remembered going to shul on Shabbos in South Boston as a child with his grandfather who told him to cover his eyes when the Kohanim ascended the bimah and invoked God’s blessing upon the congregation.

Leonard asked me years ago why his grandfather told him to cover his eyes, and I explained that at that moment of blessing tradition says that the “Shekhina” (the feminine Divine presence) enters the congregation. Torah warns that no human can glimpse the Divine presence and remain alive, and so we cover our eyes as does the priest under the tallit when saying the blessing, much as Indiana Jones did when the Ark of the Covenant was opened in Steven Spielberg’s “Raiders of the Lost Ark.”

Leonard, a gifted photographer, was inspired to embark on a project he called “Shekhina” in which he photographed nude women in poses wearing the tallis and t’fillin. I have one of Leonard’s images hanging in my synagogue study, and I’m inspired every time I look at it, and my love for this man is rekindled.

“Love is love is love is love is love is love is love is love cannot be killed or swept aside,” ever!

Shabbat shalom!

The Wilderness Within – Parashat Bamidbar and Shavuot

10 Friday Jun 2016

Posted by rabbijohnrosove in American Jewish Life, Beauty in Nature, Divrei Torah, Ethics, Health and Well-Being, Holidays, Inuyim - Prayer reflections and ruminations, Quote of the Day

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We celebrate Shavuot on Saturday evening and Sunday this week. In the spirit of this holiday celebrating the giving of Torah, I offer from the literature of our people, ancient and modern, gleanings that consider the meaning of the wilderness as the site of the revelation of God and Torah.

“And God spoke to Moses in the wilderness of Sinai, from the tent of Meeting…” Numbers 1:1

“God transferred the Divine presence from Sinai to the Tabernacle, from the Sanctuary (Mishkan) of Adonai which God’s hands had established to the sanctuary which Israel had made. Adonai would henceforth speak to Moses from the tent of Meeting and indicate to Israel by means of the cloud when to journey and when to encamp. The Tabernacle was a mobile Sinai in the midst of them, the heavens and heavens of heavens (the holy place and the most holy place) transplanted and brought down to earth.” Rabbi Benno Jacob (1862-1945) – Reform Rabbi and Biblical Scholar, Germany

“One should be as open as a wilderness to receive the Torah.” Babylonian Talmud, Nedarim 55a

“Torah was given in the wilderness because cities are filled with corruption, luxury, idolatry, and other evils…to be pure and ready to receive the Torah, one must be separated from all the vices of the city.” Philo, On the Decalogue I

“There is a wilderness within each person, a desert where selfish desires rule, where one looks out only for one’s own needs. No person is ever satisfied in the desert. There is constant complaining about lack of food and water, the scorching hot days and bitter cold nights. Anger, frustration, disagreements, and hunger prevail. The Torah is given in the desert to conquer and curb the demonic wilderness within human beings. If human beings do not conquer the desert, it may eventually conquer them. There is no peaceful coexistence between the two…” Rabbi Pinchas Peli – Jerusalem Post, June 1, 1985, p. 17

“To a people whose entire living generation had seen only the level lands of Egypt, the Israelites march into this region of mountain magnificence, with its sharp and splintered peaks and profound valleys, must have been a perpetual source of astonishment and awe. No nobler school could have been conceived for training a nation of slaves into a nation of freemen[women] or weaning a people from the grossness of idolatry to a sense of the grandeur and power of the God alike of Nature and Mind.” Nachman Ran, the Holy Land, p. V-27

“Rabbi Nachman of Bratzlav…contrasts the sanctuary offered by wilderness to society’s corruption…in his depiction, in the story the Master of Prayer, societies have sunk one step below evil – into insanity. The story describes a series of countries, each organized around its own made obsession. In one, money is worshiped so totally that it has become the key to human identity: ‘Whoever had more money was a human being, and those who were very wealthy were considered gods.’ The master of prayer subversively penetrates these societies and draws people ‘out of the settled places,’ into the wilderness and a life of prayer and meditation…Prayer is the antidote to society’s obsessions because it alone has the power to lift consciousness out of the web of socially conditioned desires into a new matrix whose center is God.”  Rabbi Micha Odenheimer, The People and the Book – “To the Wilderness” – The Jerusalem Report, May 19, 1994, p. 35

“The wilderness is more than a physical location. B’midbar depicts a social wilderness, a human wasteland. This is the place where everything falls apart. It portrays a people wandering, without a shared vision, shared values, or shared words – leaders attempt to lead, but no one listens. The people of this wilderness, driven by fear and jealousy, moved only by hunger, thirst and lust, have no patience for God’s transcendent vision. This is a book of noise, frustration and pain. B’midbar may be the world’s strongest counterrevolutionary tract. It’s a rebuke to all those who believe in the one cataclysmic event that will forever free humans from their chains. It’s a response to those who foresee that out of the apocalypse of political or economic revolution will emerge the New Man. Here is the people who stood at Sinai, who heard Truth from God’s mouth – unchanged, unrepentant and chained to their fears. The dream is beyond them. God offers them freedom, and they clamor for meat…At the end of the book we arrive in the Promised Land – exhausted, depleted, defeated – B’midbar gives way to D’varim – “words” – shared words, shared values, shared direction. Moses talks; people listen. Moses leads; people follow – now shared vision – now dialogue and consensus – the key word of D’varim is Sh’ma – D’varim is a book of listening. This is the Torah’s message of hope, that nothing worth doing in life can be accomplished without crossing the midbar. But the midbar isn’t the last word. There is a promised land of D’varim.” – Rabbi Eddie Feinstein, “The Wilderness Speaks,”  Modern Men’s Torah Commentary, edited by Rabbi Jeffrey Salkin, pps. 201-2013

Hearing aids for baby-boomers – it’s time for a lot of us!

17 Tuesday May 2016

Posted by rabbijohnrosove in American Politics and Life, Health and Well-Being, Life Cycle

≈ 10 Comments

“What? Can you say that again?” I ask.

“Did you hear what I said?” Others ask me.

A confession: I’ve found it increasingly difficult in the last several years to hear people sitting next to or across from me in noisy restaurants. My family has been telling me that I’m missing a lot of what they say. And so, I decided at last that it was time to find out definitively if I had a hearing problem.

First, I went on-line to learn what common symptoms are associated with hearing loss. I was alarmed to discover that I was experiencing many of those symptoms, including frequently asking people to repeat what they’d just said, turning up the TV and car radio volume, not understanding what’s being said in movies, theaters and public gatherings, straining to understand conversations in a group, not hearing easily what’s being said from a different room, not understanding others when I couldn’t see their faces, straining to hear some conversations altogether, not hearing ‘low-talkers’ (i.e. people who speak softly), thinking that many people mumble, and avoiding noisy environments whenever I can.

The National Institute on Deafness and Other Communication Disorders (NIDCD) estimates that one in eight people in the United States (13% – 30 million people) aged 12 years and older has hearing loss in both ears, based on standard hearing examinations. 15% of American adults (37.5 million) aged 18 and over report some trouble hearing. Men are more likely than women to report hearing loss. 2% of adults aged 45 to 54 have disabling hearing loss. The rate increases to 8.5% for adults aged 55 to 64. Nearly 25% of those aged 65 to 74 and 50% of those 75 and older have disabling hearing loss.

15% of Americans (26 million) between the ages of 20 and 69 have high frequency hearing loss due to exposure to noise at work or during leisure activities. Among adults aged 70 and older with hearing loss that could benefit from hearing aids, fewer than one in three (30%) has ever used them. Even fewer adults aged 20 to 69 (16%) who could benefit from wearing hearing aids have ever used them.

Reading all this, recognizing that there was clear evidence of my own evolving hearing disability, I decided to see an audiologist. She led me through a series of tests and, indeed, I have high frequency hearing loss. She told me that her own father, a man six years younger than me, has the same problem.

“Does he wear hearing aids?” I asked.

“Of course he does,” she said. “John – if you were my Dad you’d be wearing them too.”

She added that her father has never been happier now that he wears them because now he can easily hear everything clearly.

That did it. I ordered a pair and a week later they arrived.

My mother (z’l), and others too, used to complain to me that hearing aids didn’t work well for them, but that generation of hearing aids is already ancient history. Hearing aids have advanced dramatically over the last decade. They are now digital and connect with an app on IPhones, and are very effective.

For the past two weeks since wearing these little ear pieces (most people don’t notice that I’m wearing them because they are small and their color matches my hair color – increasingly more gray), my life has changed dramatically for the better. I can hear everything now, even sounds I didn’t know I wasn’t hearing.

My devices have three adjustable settings and I can control them either on the ear phones themselves with the push of a tiny button, or on an app on my IPhone; one setting is for normal every-day conversation; another is for restaurants with lots of ambient noise; and the third is for music. I can also listen through the hearing aid to music, news and podcasts wirelessly transmitted from my IPhone.

Above my audiologist’s desk is a powerful quote of Helen Keller: “Blindness separates people from things; deafness separates people from people.”

It’s true! I found that as my hearing worsened, I was gradually stepping away from some conversations I couldn’t hear and just sitting quietly while others conversed. I felt more disengaged, separate, apart, and frustrated. No longer!

If hearing is your problem or the problem of someone you love or someone with whom you work, get yourself tested or encourage them to get tested. If you or they have a hearing deficit, then do yourself, your family, friends and co-workers a favor – get hearing aids.

One problem – hearing aids are not (yet) covered by insurance or Medicare, so be ready to make an investment. Nevertheless, don’t be deterred. It’s worth it and you won’t be sorry.

Yes to “Red Button” Restaurants

01 Sunday May 2016

Posted by rabbijohnrosove in American Politics and Life, Health and Well-Being

≈ 2 Comments

My son spent four hours in a Korean restaurant in LA’s Korea Town recently with two friends. They ate, drank and talked uninterrupted by waiters, bus-boys and everyone else who worked for the restaurant. No one came to ask “How is everything?” “Is there anything I can do for you?” “Would you like dessert, coffee, anything at all?” No one came to fill water glasses that didn’t need filling in the first place. Nor did they pick up used or unused plates or cutlery. They didn’t clear  bread-baskets, butter plates or condiments.

My son told me that being in that Korean restaurant was next to perfect for him and his friends. When they wanted something, there was a red button on the table. They hit the button and within 15 seconds someone came to ask what they needed. Within a couple of minutes their request was fulfilled. Then they were left alone.

My son knows that the constant interruptions of restaurant workers is one of my major pet peeves, which is why he told me about this Korea-Town restaurant experience.

I often meet congregants for breakfast and lunch in restaurants in order to talk about challenges they face. They speak to me about problems with parents, children, spouses, siblings, friends, health, and work. Sometimes they want to talk with me about the death of loved ones and faith – big issues. At one such lunch recently, we were disturbed every couple of minutes by restaurant workers until I turned to our waiter and asked him to tell everyone to simply leave us alone. I told him that when we wanted something, we’d ask for it,

My wife and I have a favorite Italian restaurant in our neighborhood at which we’ve dined for more than 25 years. One waitress knows us fairly well, and whenever we come she tells every bus person, every waiter, bread-basket filler, water-glass pourer, everyone to leave us alone – completely. We love her for it, and we won’t sit at anyone else’s table except hers. We always give her a particularly generous gratuity when we leave.

My wife and I remember fondly our trip to Paris a few years ago. Around 1 pm one day, we wandered into a sidewalk café filled with a lunch-time crowd. We sat down at an empty table and were given a menu. When we were ready, we called our waiter and ordered. First came the wine, almost immediately, and then ten minutes later the food arrived. We drank, ate, talked, relaxed, and enjoyed each other’s company. In the ninety minutes we were in the restaurant, we were left completely alone. If we wanted something, we asked for it. No worker came to fill our water glasses. No one came to clear our dishes. No one interrupted us at any time. No one hurried us to finish our food so as to open our table to someone else.

When we were ready to go, we asked for our bill, got it quickly, paid it, and left. That was one of the most relaxing and leisurely meals I’ve had in a restaurant in quite some time. It now represents my “gold standard” of restaurant service.

What’s the problem in America today? In my opinion, it’s simply this – The idea of “service” has come to represent unrestrained attention to customers which, from our point of view as customers, constitutes a constant barrage of interruptions. Restaurant workers have become so specialized in what they do, and it seems to me that they are watched closely by their bosses to appear always busy, that if they should, God forbid, stand still, they worry that they will be reprimanded. And so, if we customers go to the restroom, we’ll return to the table and our napkins will have been folded. Our water glasses are refilled when only 2 or 3 sips are taken – same with coffee cups, even when we don’t want it or ask for it. Waiters clear our dishes while others at the table are still eating. Recently, my wife’s dish was picked up with food still on it and a fork in her hand!

I don’t blame restaurant workers (well – sometimes!). They are just doing their jobs. Rather, I blame their bosses who, in my view, have got it all wrong about what “service” ought to mean.

I love the “red button” service at my son’s Korean restaurant. Perhaps, I ought to carry my own red light button, put it on my table and tell our waiters, bus-boys and everyone who works in the restaurant that I don’t wish to be disturbed unless I turn on that red light.

Better yet – perhaps restauranteurs will read this and institute a new policy in their establishments to leave diners alone unless they ask for service. That would make my day and every day like that one in Paris. In the meantime, I’m going to visit that Korean Restaurant in Korea Town.

 

Returning the hearts of parents and children to each other

17 Sunday Apr 2016

Posted by rabbijohnrosove in American Jewish Life, Divrei Torah, Ethics, Health and Well-Being, Holidays, Jewish Identity, Life Cycle, Musings about God/Faith/Religious life, Social Justice, Women's Rights

≈ 3 Comments

“Behold I will send you Elijah the prophet
before the coming of the great and awe-inspiring day of God;
And he [Elijah] will return the hearts of parents to children
and the hearts of children to their parents.” 
(Malachi 3:23-24)

These two verses were read yesterday on Shabbat Hagadol (“The Great Sabbath”) that comes immediately before Pesach. They have touched and moved me since I was young in a number of ways.

As a congregational rabbi, so often I encounter parents and grown children who are alienated from each other, and though every situation is different and the sources of rupture in families are as varied as there are people, I wonder what it would take for most of these estrangements to be healed and for families to draw closer to one another. It’s my conviction that in most families, if there’s a strong enough will the breach can be healed.

In this season of Pesach, inspired by the Prophet Malachi, if this is your situation why not seize the opportunity today, now, this week, and reach out to the person or people from whom you feel  distance and seek a way back to each other?

Reconciliation with the most important people in our lives (our parents and children) may tragically be too late for some families after years of alienation. It’s been my experience that unless a child or a parent suffers from mental illness or addiction disorders, it is usually a parent who provoked and/or allowed the alienation to occur with his or her child(ren) to fester over the years. Most children want positive relationships with their parents, but old injuries, accumulated anger, resentment, hatred, and calcification of negative feelings and attitudes towards the other have been allowed to make reconciliation difficult, but not impossible.

Judaism affirms the power of s’lichah (forgiveness) and t’shuvah (repentance – return) to transform our lives. These are themes not only of the High Holiday season but of Pesach too, as both are required for g’ulah (“redemption”). Judaism affirms as well that it’s possible to free ourselves from injuries born in the past and to transform them in the present so as to chart a new, different and positive future. That is the essence of the Exodus and Passover story.

What’s required may be the most difficult challenge we ever face; that parents and children look within themselves, acknowledge their own culpability for the breach, avoid blaming the other, approach the other with humility and an open heart, and then forgive both themselves and the other for whatever occurred in the past. After so long a period, it no longer really matters who caused the rupture in the beginning. Either side, and hopefully both, can and ought to reach out.

Forgiving doesn’t mean forgetting. It means “letting go” of the slights inflicted and experienced so long ago, and setting aside the aggravating and annoying quirks of personality that justify, in our minds and hearts, the distance we’ve each perpetuated and sustained.

When we forgive we heal the hurts of the past and the injuries we believe we never deserved. By forgiving, we reverse the flow of our own history. This is the meaning of redemption – that we redress grievances and restore ourselves first to ourselves and then to those nearest to us.

In another way, these Malachi verses have moved me since I was young because they stimulate my memories of my father who died so long ago, but whose voice, smell, touch, and love for me, my brother, my mother, and our family remain alive in me and all of us who he loved and who loved him. This year, these verses evoke memories of my mother too, whose soul passed from this life a few months ago. I imagine my parents’ souls communing together again, as they did with so much love and joy once upon a time, and I imagine my mother restored to her parents and siblings also, people whom she so adored in the 98+ years of her long life.

This coming Shabbat eve, families and friends will gather around the Seder table and Elijah’s empty chair will, hopefully, remind us of our parents and their parents, our sages and teachers, prophets, mystics, and tzadikim, as our people celebrates liberation and the promise of redemption. We’ll recommit ourselves to right the wrongs and injustices in our communities, among our people, in our nation and world, to reaffirm that justice must exist everywhere for us to be truly free ourselves, and that the virtues of compassion, empathy and loving-kindness are the means to affirm and concretize Judaism’s ideals of a world healed of its many breaches.

May this season be one of meaning and joyful reunion for each of us, for everyone we love, for the Jewish people, for the oppressed among the nations, and for all the inhabitants of the earth.

Chag Pesach Sameach!

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