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..... American Heart Association
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Spiced Red Cabbage

A New Year's twist, this dish makes a colorful addition to a tradi-
tional holiday table. Make a resolution to serve it often, too!

4 cups
1/4 cup
1/2 cup
1/4 tsp.
1/4 tsp.

shredded red cabbage
cider vinegar
water
ground allspice
ground cinnamon

1/8 tsp. ground nutmeg
2 tart apples, peeled
cored and diced
1 tbsp. sugar

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Yield: 6 Servings

Help your Heart Recipes are from the Fourth Edition of the American Heart Association
Cookbook. Copyright 1973, 1975, 1979, 1984 by the American Heart Assocation, Inc.
Published by David McKay Company.

Spiced Red Cabbage Nutritional Analysis per Serving

54
1 g.
0.4 g.
trace
0.1 g.
trace

Calories
Protein
Total Fat (est.)
Saturated Fat
Polyunsaturated Fat
Monounsaturated Fat

0 mg.
14 g.
36 mg.
257 mg.
18 mg.

Cholesterol
Carbohydrates
Calcium
Potassium
Sodium

South Macomb Internists, P.C.

Is Pleased To Announce A New Associate

Neil Alperin, M.D., D.D.S.

Rheumatology
11012 E. 13 Mile Rd., Warren, MI 48093

751-7515

Internal Medicine
Scot Goldberg, M.D.
Michael Rottman, M.D.

Rheumatology
Neil Alperin, M.D., D.D.S.
Stephen Levy, M.D.
Kenneth Weinberger, M.D.

Hematology Oncology
Kenneth F. Tucker, M.D.

-

Gastroenterology Assoc.,
SMI, P.C.
Michael Piper, M.D., F.A.C.G.
Johnathan Ross, M.D.
Jack M. Shartsis, M.D.,
F.A.C.G., F.A.C.P.

Urgent consultations will be seen within one or two working days.
(15 minutes by 1-696)

SHOULDER DUSTERS!

SHOULDER DUSTERS!!

SHOULDER DUSTERS!!!

CECI ORMAN JEWELRY
• 855-5580

14 Mile & Farmington Rd.

34

FRIDAY, JUNE 1, 1990

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In a saucepan, combine shredded cabbage with all other ingre-
dients, except apples. Cover and cook over moderate heat for 15
minutes, tossing several times so the cabbage will cook evenly.
Add apples, and toss again. Cover, and cook 5 minutes longer.
Add sugar.
If more water is needed during cooking, add two or three table-
spoons, but when the dish is done, all moisture should have been
cooked away.

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Artwork from the Houston Chronicle by Bob Chin. Copyright a 1988, Houston Chronicle.

Distributed by Los Angeles Times Syndicate.

British Jews' New Chief Rabbi
Not From The Traditional Mold

.

HELEN DAVIS

Foreign Correspondent

T

he Chief Rabbi of
Great Britain and the
Commonwealth
should be a man of years, of
learning, of awesome dignity
and gravity. Preferably with
a long white beard and a
long black coat. Such, at
least, has been the mold in
which British Chief Rabbis
have been cast for almost
300 years.
The present incumbent,
Lord Immanuel Jakobovits,
formerly of Fifth Avenue
Synagogue in New York
City, modernized the in-
stitution with his ebullient
charm and bold willingness
to plunge into political and
ethical issues. But in terms
of background, upbringing
and yeshiva learning,
Jakobovits was of the tradi-
tional school.
Last month, the leaders of
British Jewry chose a suc-
cessor to the enormously
popular Jakobovits, who has
announced his determina-
tion to retire in September
next year after 25 years in
the job. And these normally
cautious leaders did some-
thing highly unusual: they
broke the mold altogether.
Their choice for the next
"Chief" fell on a man of just
42, whose beard is short and
mostly black, whose suits
are crisp and businesslike,
and whose humor is de-
cidedly sardonic. Unlike
his predecessors right back
to 1704, Dr. Jonathan Sacks
does not come from a
background steeped in
talmudic learning and
hands-on rabbinical experi-
ence in a community.
Indeed, the first half of his
life reads like the biography
of countless bright Jewish
boys born into the early post-
war years. The Orthodox

home that produced the
young Jonathan Sacks plac-
ed a high value on secular
education, which was
reflected in his school
(Christ's College, Finchley)
and his subsequent move to
Cambridge University,
where he set out to study
economics, with the inten-
tion of becoming an accoun-
tant, before switching to
philosophy.
Sacks emerged from Cam-
bridge with a rare double
first — said to be one of the
finest philosophy degrees to
have been taken at that
august institution since
World War II — and seemed
destined for a brilliant
academic career.
But the scholar himself
had other ideas. To the
dismay of his mentors and
admirers, Sacks turned his
back on this promising
future to become, of all
things, a rabbi. After years
of imbibing a heady cocktail
of heresy and non-
conformism at Cambridge,
such an about-face was so
remarkable that it required
an explanation.
The conversion of
Jonathan Sacks from secular
philosopher to Jewish schol-
ar was clearly not the result
of a gradual, evolutionary
process; rather, it was the
result of a Big Bang: the Six
Day War. For young Jewish
students at Cambridge, as at
other colleges and univer-
sities throughout the world,
it was an event which simul-
taneously awakened a
realization of Jewish
vulnerability and a
previously dormant sense of
Jewish identity and pride.
"Nice English
undergraduates did not wear
kippot at Cambridge," says
Sacks. "But suddenly,
kippot appeared in the
streets of Cambridge almost

overnight. Jews who had
distanced themselves from
Jewish life started coming to
the Jewish Society to daven
every day."
Sacks describes "the de-
termination after the Holo-
caust, to survive, to defend,
to face the world as Jews" as
a new Jewish affirmation
"that must evoke religious
wonder."
"Whether our vision is
secular or religious, we
stand in the presence of a
miracle, human or Divine,"
he notes. "Pre- and post-
Holocaust Jewish existence
has traced out the oldest and
most haunting theme of the
Bible: the improbability and
yet the certainty of the sur-
vival of the covenantal peo-
ple."
When, in the late '60s,
Lubavitch emissaries ap-
peared at Cambridge in
search of lost souls,
Jonathan Sacks was ripe for
the plucking. He spent a
year at Kfar Chabad yeshiva
in Israel and still retains
close ties with, and admira-
tion for, the simplicity and
fervor of the Lubavitch ap-
proach.
But his personal path was
to take him elsewhere, into
the religiously lukewarm,
notoriously uninspiring Or-
thodox establishment of
Anglo-Jewry. Again, it was
an odd choice for a man
whose sophistication, in-
tellect and determination
would have made him
welcome in any part of the
yeshiva world.
He picked up a second doc-
torate, this time in Jewish
ethics from London Univer-
sity, before receiving sim-
chah in 1976 from Jews' Col-
lege, London, and embark-
ing on his meteoric rise to
the top of the United Syn-
agogues movement.
Sacks quickly became