Oct 10
In October 2009 a local geocacher, WitzAbout, wrote an article “Ghost Hunting with Geocachers” that you might enjoy (given the encroaching season of goblins and jack-o-lanterns).
This past Saturday, we were invited to go ghost hunting as part of a group of Geocachers. A Geocaching friend, ‘QZ’, from outside Denver was making the less than 2 hour drive down to Colorado Springs for the weekend, and decided she wanted to check out the haunted tunnels she read about on Gold Camp Road in our area…
Oct 4
In a few days, millions of people who observe the Levitical laws (mostly Jews) will focus on the consequences and costs of wrongdoing. Many Jews don’t like to use the word “sin” because it’s so overused and misused by congregations who claim to be Christian, but for the sake of my Christian friends, Yom Kippur is a day to reflect on the consequences of sin.
Don’t misinterpret or misunderstand what happens this day. Traditionally, in ancient Israel, this was the big day for sacrifices – the Sabbath of Sabbaths. Yom Kippur is literally translated as the day of atonement. It was likely around this time, between Rosh Hashanah and Yom Kippur that Jesus gave His famous sermon on heavenly rewards and the famous “Lord’s Prayer” (noted in Matthew 6). This is the time of year when we are more united in spirit than any other, and people would want to know how to pray so it makes sense that prayer is on everyone’s mind.
Fasting is a central part of Yom Kippur. For about 25 hours no food or drink is taken – even water. Nothing in this world is to distract us from contemplating how each action and spoken word is a catalyst that sets a series of good or evil in motion and how God commands us to be aware. Even today some Jews will use this opportunity to bring attention to themselves rather than to God. They make a childish scene about how much pain they’re in (either from the fasting or how terrible they feel from some menial act).
This year, I choose to remember that this is God’s time we’re stepping into, and that there’s nothing we do – good or bad – hidden or in public – that escapes His eyes. In retrospect, this is very much the same purpose of the kippot (or yarmulke for my Yiddish friends). The small skull cap is worn to remind us that in the same way in which it rests upon our heads – whether we feel it or not, whether we see it or not – God is above us, watching what we do. It serves as a conscience booster to draw in us a desire to be better.
It’s more than a coincidence that Kippur and kippot look so much alike. Kippur is: כּפּוּר and kippah is: כּפּה – at the risk of over-interpreting the root, Kaph and Pey (כ and פ, respectively) together they could mean “completely redeem”, though I haven’t consulted a learned Rabbe on this matter. I do know, however, that Kippur has several meanings, one of which is frost – frost is a substance required for life (water) that covers everything white (Isaiah 1:18). Another meaning for Kippur is “freezing”, which might have some reference to how the records in the book of life are supposedly frozen on this day as the the book is closed and sealed.
One day out of the year to reflect on the consequences of our inappropriate behavior does not undo our wrongs. The scripture is even clear in Leviticus 16 that without blood there is no atonement. As a believer in the Messiah, I see a direct link between Yom Kippur, God’s righteousness, my wrongdoings, and the Blood needed to atone for them (Matthew 27:51 – Yom Kippur involved the room behind the veil of the temple). The fasting, praying and repenting are more than lip-service, but less than actual compensation for the affects of my sin. Nevertheless, there is a redemptive quality in solemn repentance. We recognize our need for God to show us the way to righteousness and to forgive us. Recognizing that we are made in the image of God, we also reflect on the need for us to forgive others and lead others towards the path of salvation. This is reflected in the book of Jonah, which is traditionally read on this day.
Although this day is filled with heaviness, the premise is to draw us towards the liberty and freedom of forgiveness, peace and love that only God can provide.
Gmar Chatimah Tova (May your name be written in the Book of Life)
Apr 18
For the past decade I’ve been responsible for cooking the Seder dinner. It’s gotten more elaborate over the years – particularly the desserts because we get invited over to a friends house for one of the Seder meals.
Last year I created rosewater meringues dipped in rum syrup. It was delicate, light, kosher and surprisingly good. This year I made two deserts. One to bring to our friends’ Seder and one for fun. The one to bring to their Seder is the famous François Payard’s Flourless Chocolate-Walnut Cookies. To keep completely kosher, I had to grind my own sugar. Although the soft white powder looked good in the food processor when I was done … it was still very coarse. Other than that, the recipe was followed to a “T” (as in “Tanuch”) and came out very, very good. Our hostess will be pleased.
The second dessert I made didn’t turn out so well – Crème brûlée. The cream over-boiled, the custard didn’t set (even keeping it in the oven an extra 1/2 hour didn’t help), and because there was less custard (I lost about a cup of cream to it over-boiling), the sugar ratio was too high and made it too sweet. The ramekins were too small, so the extra 1/2 cup of cinnamon sugar spread amongst the 2-inch tops was too much and I didn’t have a torch.
Surprisingly, the top sugar melted perfectly in the oven at the high broiler setting. And other than it being to sweet, the flavor was spot-on. And they looked cool. At least they’re kosher. So I learned the following – watch your cream carefully … once it starts to boil, it can overflow or burn within seconds. I used 5 yolks … next time I’ll use 6 or 7 to help it set better. Some potato starch would have helped it to set, too. Finally, when adding the sugar on top, skip what the directions say and make the portions fit the ramekin size. A thin layer of sugar is better than a thick one.
