Newspaper Page Text
Friday, Oct. 11, 1968
THE SOUTHERN ISRAELITE
Page Three
RINGS ON THEIR FINGERS
Libowsky—Cohn
Mr. and Mrs. Irving Libowsky
of Atlanta announce the engage
ment of their daughter, Elaine, to
Alan Cohn, son of Mr. and
Mrs. Leslie Cohn of Kansas City,
Missouri.
Miss Libowsky is the grand
daughter of Mrs. Sam Rosenberg
and the late Mr. Rosenberg and
Mrs. Joe Libowsky and the late
Mr. Libowsky.
The bride-elect received her
degree from the University of
Georgia where she was Sweet
heart of Tau Epsilon Phi Frater
nity, a member of Student Coun
cil and Delta Phi Epsilon Soror
ity. She is presently employed
with the Atlanta City School
System.
Mr. Cohn is the grandson of
Mrs. S. N. Eisberg of Los Ange
les, Calif., and the late Mr. Eis
berg and the late Mr. and Mrs.
Joseph Cohn of Kansas City, Mis
souri.
The future bridegroom received
his BA degree from the Univer
sity of Kansas and attended the
University of Kansas Law School.
While at the University, he
served as president of Alpha Ep
silon Pi Fraternity, a member of
Student Council and Inter-Fra
ternity Council. He also affiliated
with Alpha Phi Alpha Legal Fra
ternity.
He is a captain in the Georgia
Air National Guard and served
five years in the U. S. Air Force.
Mr. Cohn is a pilot with Eastern
Airlines, serving out of Atlanta.
The wedding will take place
November 17 at the Shearith Is
rael Synagogue.
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Portman-Spikler
SAVANNAH — Mr. and Mrs.
Nathan Portman announce the
engagement of their daughter,
Pamela Jo, to Elihu Mazo Spik
ier, son of Mrs. Betty Spikier
of Atlanta and the late Myer
George Spikier.
A December wedding is plan
ned.
Miss Portman, a graduate of
George Washington University,
is a teacher with the Atlanta
Public School System.
She is the granddaughter of
Mrs. Sam Portman of Savannah
and the late Mr. Portman and
the late Mr. and Mrs. Max
Myers of Jasper, Fla.
Mr. Spikier, an honor grad
uate of Georgia State College,
is attending Emory Law School
and is employed by HEW with
the Communicable Disease Cen
ter in Atlanta.
He is the grandson of the
late Mr. and Mrs. Elihu Mazo
of Charleston, and the late Mr.
and Mrs. Louis Spikier of Bal
timore.
JEWISH QUIZ BOX
By RABBI SAMUEL J. FOX
(Copyright 1968, JTA)
QUESTION: Why is the festival
of Sukkot (Tabernacles) referred
to in the liturgy as “the season
(or time) of our joy?”
ANSWER: While every major
Jewish festival is basically an
occasion for joy, Sukkot is es
pecially designated to be such by
repeated emphasis in the Bible
where the name of the festival
is mentioned in the Pentateuch.
One source (Levush) claims that
this is so because the festival
marks the reaping of the harvest
for the fall crops. Others, who
are more sophisticated and some
what mystic in their approach
claim that the festival is especial
ly one of joy because it cele
brates the victory over Satan who
attempted to prosecute man on
Yom Kippur. The forgiveness that
is acquired on Yom Kippur is
celebrated on Sukkot. The festi
val comes as a relief from the
tension experienced during the
“Days of Awe” (Yamin Noraim)
and thus brings great joy.
QUESTION: Why must the roof
of the Sukka be made only from
branches, wood-products or reeds
which are already detached from
the soil but not yet made into
vessels for human consumption?
ANSWER: This is based upon
a verse in the Bible (Deuter
onomy 16:13) which states “Ye
shall make the festival of Sukkot
unto you when (or as) you have
gathered in (the crops) from
your threshing floor and from
your wine press.” When the
crops are on the threshing floor
they are certainly already sever
ed from the ground.
Furthermore the Talmud (Suk
ka 12a) explains that the cover
ing of the Sukka therefore
comes from the “spoils of the
threshing floor and the wine
press.”
These spoils (leaves, stems or
branches) have not been made
into anything through human
mastery and thus are not sub
ject to the laws of impurity
which renders a utensil made by
humans as impure should it
touch objects that bring impurity.
This is further explained by
the moralists as implying that
man’s protection comes basically
not from nature itself (repre
sented by the plants still con
nected with the soil) nor from
man’s own craftsmanship (repre
sented by the finished product
man can make from nature’s
growth) but from the Grace of
the Almighty which can provide
him with protection even from
the worthless spoils of nature,
provided man learns how to use
and appreciate them.
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QUESTION: Why Ls the holi
day prayer book referred to as
a “Machzor?”
ANSWER: Th)e use of this
name for such prayer books is
of late origin especially as far
as its usage by Jews is concern
ed. The Syrian Church appears
to have used a similar term to
refer to its prayer book (i.e.,
Chadar). In the Talmudic lit
erature we do not see this term
employed for this purpose, es
pecially because there evidently
were no such things as prayer
books during the Talmudic per
iod since it was originally for
bidden to write out the prayers.
In the Gaonic period the name
“Machzor” is used to refer to a
collection of Haftoroth (prophe
tic readings) for the various
Sabbaths and holidays of the
year. Generally speaking, the
word “Machzor” was used to
refer to an astronomical cycle.
Later on, it became a custom
to refer to the prayer books
of either the daily and Sabbath
ritual or the holidays by either
the name Siddur or Machzor.
Eventually, much later the
name Machzor was reserved for
the holiday prayer book while
the name Siddur was reserved
for the daily and/or Sabbath
prayer book. The reason for the
selection of the name “Machzor”
for the, holiday prayer book is
almost self-evident. Since the
term “Machzor” was originally
used to denote a cycle of time,
it became a fitting term to use
in denoting the holiday prayer
books since the holidays of the
Jewish year, their appearance
and order, represent a cycle of
time. It is interesting to note
that the Sephardic Jews con
tinued to use the terms “Siddur”
and “Machzor” interchangeablj,
while the communities of Sou
thern France continued to use
only the term “Siddur” with
which to refer to their prayer
books both for week-day as
well as holiday prayers.
By ROSALIND S. ZUNSER
Copyright 1968, JTA
• • • •
If you have a schav-lover in
your family, as I have in mine,
you will take advantage of the
season for this, and to extend
it, you may mix it with chopped
spinach to make a soup that is
to their liking, and is nutritious
and refreshing on these warm
Indian Summer days.
SORRELL AND
SPINACH SOUP
1 lb. schav (sour grass or
sorrel)
1 lb. spinach
3 quarts of water
3 tablespoons lemon juice
1 onion, minced
1 tablespoon sugar
salt and pepper to taste
Remove stems from spinach,
chop spinach and sorrel, add
onion and water and boil 10
minutes. Add lemon juice and
sugar, salt and pepper to taste.
When cold, add one cup sour
cream beaten up well with 1
cup buttermilk. Refrigerate
Serve with hot boiled potatoes,
two or more hard cooked eggs,
diced, and one cucumber, diced.
LEE’S ORANGE CHIFFON
SPONGE CAKE
2V4 cups sifted cake flour
1(4 cups sugar
3 teaspoons baking powder
1 teaspoons salt
5 egg yolks
% cup oil
3 tablespoons grated orange
peel
K cap orange Juice
1 teaspoon orange extract
7 egg whites
teaspoon cream of tartar
Sift together flour, baking
powder and salt. Add sugar,
egg yolks, orange peel, orange
juice, oil and orange extract
find beat together very welL
Beat egg whites to a froth, add
cream of tartar and beat stiff
but still dry. Gently fold Into
above mixture and bake in an
ungreased angel cake pan in a
325-degree oven for one hour.
When finished, remove from
stove, turn pan over until ice
cold and then remove cake.
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