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February 3, 2000

An Acquired Taste

A friend told me about a scene he witnessed recently at a delicatessen. There was a woman who apparently was not Jewish standing in line at the bakery counter. When they called her number she pointed to the prune and poppy seed hamantaschen and asked for a dozen.

“No, you want these,” said the elderly Jewish woman who was serving her, pointing to the apricot hamantaschen instead.

“No, I want those,” the woman reiterated pointing again to the prune and poppy seed variety.

“Honey, these you will like” the Jewish woman replied pointing to the apricot flavor, “Those,” she said looking at the prune and poppy seed tray, “need an acquired taste.”

An acquired taste — enjoyment or understanding resulting from regular exposure — is something Jews have appreciated from the beginning. Remember what happens this week in the Torah at Mount Sinai? A cloud descends from the mountain top; a strange brew of mist and ash. Moses appears from out of the cloud, takes a long, sweeping look before he speaks and then, in one mighty blast, laws tumble forth from his stony face; an avalanche of statutes and ordinances, thou shalts and shalt nots. When Moses finishes, as if in some great, unrehearsed symphony, the 600,000 Jews listening to him shout “Na-a-seh v-nish-ma” (We will do and we will listen).

From the start, Jews affirmed that in order to really understand Judaism they had to practice it. I often tell my students who study with me in order to convert to Judaism that becoming a Jew is like learning to swim — a textbook only takes you so far. A student behind a desk can read every book ever written on swimming, see every instructional video, hear the best motivational speakers and then, no matter how lengthy or extensive their training, enter the deep end of a pool and quickly drown.

Everyone understands the difference between learning and doing when it comes to swimming and to a lot of other things, too. How many times have your kids stared at something on their plate and heard you say, “Try it — it’s good?” How many of us really enjoyed our first beer? We readily accept that our first trip to the symphony might not captivate or inspire us, but if we work at it each concert gets better. We have to study, read up and ask questions. Any skill that enhances our life and brings us pleasure — painting, playing the piano, even a decent game of tennis — takes time, effort and practice. It’s a fact of life most Jews understand; except when it comes to Judaism.

Many people want simple answers to tough personal and societal questions. People want “spirituality” without taking the time to acquire the religious knowledge and the skill that real spirituality demands; they want the keys to inner doors of wisdom without first unlocking the outer doors of study and practice.

I hear it almost daily; every rabbi does. “Rabbi, I’m not very religious and I don’t know or do very much but I feel Jewish and that’s the important thing.”

To this statement I usually reply, “I’m not very knowledgeable and haven’t practiced at all, but I feel like a doctor. Why not let me try bypass surgery on you?” The two statements, it seems to me, are equally absurd. It’s not that feelings are unimportant. Pride in our heritage as Jews is crucial. But if it’s pride without any real understanding or commitment then it’s false pride. Feeling Jewish is not enough.

New Age religion, minimalist Judaism, easy answers and liberal social policies are meager responses, mere avoidances of the real effort required to find meaning. Judaism isn’t easy. Seeking meaning involves living, praying, making Shabbat, giving tzedaka, mourning, celebrating and even eating like a Jew.

Our ancestors understood that doing preceded insight; effort necessarily came before reward. It’s an equation that seemed clear to them and seems equally clear to a lot of us in every aspect of life except our spirituality. Why do we deny that a Jew who wants to find meaning in his tradition has to put forth at least as much regular effort as the Jew who wants to improve his golf game?

The woman behind the deli counter was right. Judaism is an acquired taste. We have to try it over and over again in order to discover just how sweet it is.


Rabbi Steven Z. Leder is a rabbi at Wilshire Boulevard Temple and the author of “The Extraordinary Nature of Ordinary Things” published by Behrman House.

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Jewish Themes at Sundance

The Sundance Film Festival, that two-week industry schmooze-fest in Park City, Utah, was once more a launching pad for Jewish independent cinema.

British playwright David Hare arrived for the world premiere of “Via Dolorosa,” the filmed version of his acclaimed monologue about life in Israel. Another Brit, writer-director Ben Hopkins, offered his “Yiddish Biblical western,” “Simon Magus,” actually a fable set in a 19th century Central European Jewish community. Maggie Greenwald (“The Ballad of Little Jo”) was back at Sundance with her film, “SongCatchers.”

Buzz was high for Gurinder Chadha’s “What’s Cooking?,” the fest’s opening-night pic, which reflects the filmmaker’s fascination with the melting pot of Los Angeles.

Starring Julianna Margulies, Lainie Kazan, Joan Chen and Mercedes Ruehl, the broad comedy provides snapshots of four diverse families — Jewish, black, Latino, Vietnamese — all preparing for Thanksgiving on one street in Los Angeles. An African-American clan anticipates WASPY guests; A Vietnamese émigré worries about her children; a young Latino man invites his philandering father to Thanksgiving dinner; a Jewish lesbian brings her lover (Margulies) home for the holiday.

Other films of note included “But I’m a Cheerleader,” starring Joel Michaely, a former student at Heschel Day School; and “Yana’s Friends,” a quirky tale of life among Israel’s Russian émigrés. Variety called Russian-Israeli director Arik Kaplun, who dabbled in Orthodoxy before turning to filmmaking, one of the top 10 directors to watch at Sundance: In his Russian- and Hebrew-language film, a young Russian woman, abandoned by her husband, moves in with a commitment-phobic Tel Aviv videographer and falls in love in the sealed rooms of the Persian Gulf War.

Amid the documentary fare was “Paragraph 175,” about homosexuals and the Holocaust, the latest documentary by Oscar winners Rob Epstein and Jeffrey Friedman. Two-time Oscar winner Barbara Kopple, who last followed Woody Allen and Soon-Yi around Europe for “Wild Man Blues,” offered “My Generation,” her work-in-progress documentary about all three Woodstock music festivals. Kopple apparently put up her own money, for a time, to explore what was different and what wasn’t about the youths who attended the music fests in 1969, 1994 and 1999.

Throughout the festival, which ran Jan. 20 to 30, it was clear that Sundance continues to provide a forum for filmmakers who want to explore their Judaism on film. “There’s a ghettoization in the film industry about being a Jew,” as one director once told the Journal. “But we prefer not to be part of that ghetto.”

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Dancing to Other Tunes

I once prayed for 59 consecutive days at the Wall for a husband. I also prayed at the gravesites of a few hefty Jewish giants in Israel. I hoped that Hashem had a nice Jewish guy for me.

Last year, 44-years-old and still unmarried, I decided to take ballroom dancing lessons in Westchester. There were 100 other people there just like myself looking for a prospective spouse. We were all given name badges. I looked over the names and discovered that there were several Lukes and Peters, but no members of the tribe. Can it be true, I wondered, that Jewish men don’t dance?

Not that that fact bothered me. I was born Jewish, but raised with little religious background. I figured that if the right dancer came along, I’d be able to drift away. Or so I thought.

I continued taking lessons and within a year I went from a rhumba novice to being able to cha cha in my sleep. I went to different dance spots and soon became familiar with the other dance die-hards around town. It was at a dance hall in Westchester that I became friends and dance partners with one of my classmates. Let’s call him Christopher. We began to dance together and after a while it became clear to both of us we were having fun. Every week he would save a seat for me and when the music began we would fly across the dance floor, bodies joined, our movements a fluid whole.

Dancing led to harder stuff. Christopher began to share his most personal experiences with me. I learned early on that he was a devout Catholic and going to church every Sunday was very important to him.

Well-meaning friends and family had long told me that dating only Jewish men was limiting myself, that dating men 15 years and older would increase my possibilities in matrimony. Well Christopher fit the bill twice over: he was Catholic and 17 years older.

Christopher agreed to go to a holiday dinner at my mom’s house, and I agreed to go to mass. Celebrating holidays in my household is a new phenomena. Since my mother became a grandmother, my brother and I have delighted in our mother putting on these great holiday dinners. During such occasions she has been known to stand and sing Jewish standards. Not long ago, I got to take Christopher to our sit-down Seder. My mother was very gracious to him. When she handed out the yarmulkes she noticed that he was uncomfortable. She quickly stated that the Pope wore a yarmulke and on this particular evening Chris could be just like the Pope.

Then it was my turn to go to his turf. I accompanied Christopher to church. Seeing statues and learning that there were two other masses the same day with there being 2,100 people in attendance made me feel like a grain of sand amidst the many. I reflected upon how few Jews there are in the world and on any given Saturday not more than 100 people could be seen in any average-sized synagogue. Christopher noticed that I did not kneel. I know he must wonder why. He is a wonderful man, but we have many differences.

I realize that having spent time with Christopher has made me appreciate my roots. My closest friend asks, “So what is going to come of Christopher? Are there wedding bells in the future?” I doubt it. But I do continue to see him. He is, after all, my dancing partner.

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Let’s Make a Difference

Monty Hall is guiding a visitor past the fine artwork in the foyer of his Spanish-style Beverly Hills home, where you don’t see a single memento from the game show that made him a TV icon.

People mostly remember Hall from “Let’s Make a Deal,” the landmark show that ran intermittently from 1963 to 1991, featuring prize-hungry contestants in chicken costumes or bunny suits vying to see what was behind doors number one, two or three. Audience members traded knickknacks for refrigerators, and strangers still chase Hall down the street, yelling that they have a bobby pin in a purse, a hard-boiled egg in a pocket.

While “Deal” made the emcee a household name, his life’s passion is less known to the general public — so much so that he wanted to call his autobiography, “There’s More to My Life.” What many don’t realize about Hall is that he has raised almost a billion dollars for dozens of charities, at least half of them Jewish, from Israel Bonds to Cedars-Sinai Medical Center to the Israel Children’s Centers.

Today, three hospital wings bear his name, and so do two city streets, in Cathedral City, CA, and in his native Winnipeg, Canada. Even at age 78, Hall makes more than 100 appearances a year around the world, speaking and performing gratis at benefit shows, and enlisting the help of his celebrity friends.

“If you left it up to Monty, I wouldn’t have a dime,” Don Rickles teased on an A & E Biography of Hall. “I’d just be on a bus, doing everything for free.”

This weekend, between events for the Venice Family Clinic and Mazon: A Jewish Response to Hunger, Hall will appear with friends Carl Reiner, Shelley Berman, Hal Kanter and Sherwood Schwartz in a panel discussion about Jews and TV comedy. The panel is a highlight of the national King David Society weekend, an event for major donors to the United Jewish Appeal Federation Campaign of United Jewish Communities, organized by the UJC and the Los Angeles Jewish Federation (see box).

Although he’s proud of the show, don’t tell Hall that “Let’s Make a Deal” will be his epitaph. “You put that on my tombstone,” he has quipped, “and I’ll kill you.”

Hall’s charitable roots go back two generations, to his Ukrainian maternal grandfather, David Rosenwasser. When the greenhorn stepped off the train at Winnipeg, Canada, in 1901, he was greeted by “a big voice ringing off the platform in Yiddish, –‘Are there any Jews here?’,” Hall says. “This man took my grandfather home, where he proceeded to give him a hot meal and a hot bath, his first in months. The next morning he got my grandfather a rooming house, a $5 loan from the Jewish free loan society, bought him a pushcart, taught him the money system and showed him where the farmers brought in produce from the provinces. And my grandfather was in business.”

Rosenwasser, in turn, ultimately became president of his Orthodox synagogue and brought over as many Jews from his shtetl as possible.

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Seasons

The warm-up room at the “Y” where I exercise is right next door to the children’s playroom. While I perform a sun salutation, I hear a little girl calling out in a tiny excited voice.

“Can I have one? I want one!”

For a second, I recognize her voice, and so, though I haven’t a clue what “one” is, I can picture what’s going on. She’s referring to a red or blue fat plastic donut. Or a thick salted pretzel. Or a four-inch cardboard box of juice with a tiny clear straw. The little girl, who sounds no older than 18 months, (but am I certain that 18 months yammers while 24 months speaks clearly? Have I lost my instinctive baby calendar by which parents tell time?) wants one. Certainly this Sarah or Rachel or Sadie is somewhere dangerously near the Terrible Twos, having reached the stage of knowing that desire is all. Without our wants, we don’t grow. Who wouldn’t want “one?”

I left my own little girl in that room, not so long ago. As I do my stretches, flowing up and down in a satisfying rhythm, all time has merged. The past and the future pour into the now. I have moved from “The Wheels on the Bus” to “Bach Motets” in 60 seconds.

I’m so happy now I didn’t miss out. We did the “Mommy and Me,” and the “Kindergym” and the library story hour. I have nothing to regret, but plenty to miss.

It’s the feeling of missing that is so strange. It comes on warm as bath water, not with saccharine sentimentality, but more like a sweet amnesia. I mislaid my daughter some place, the daughter of her youth. Sometimes I feel certain that I made a mistake. I am sure that it’s my daughter I’m hearing through the wall, demanding her juice. She’s wearing a blue-check dress and carrying her doll with the blonde yarn hair, not her jeans and college-bound backpack. I left her there, minutes rather than years ago.

The “Y” dressing room adjoins the pool. As I shower and dress, I hungrily observe the beautiful young mothers and their babies, stretching themselves into bathing suits, ready for a swim. I stare so hard, at the baby thighs with extra flesh, and the hands that artlessly grab and pull. Perhaps, the moms think that I’m a woman in sorrow, pining for missed chances. Not at all. I’m visiting what I had. Their ultra-modern strollers are huge, like SUVs, front-loaded with a whole gym full of toys and rings, and take up the entire aisle between the lockers. I am jealous for one.

I took my own little girl here, to swim in this very pool. At 6 months old, Samantha was already doing laps in Baby Swim class. Together we smelled of chlorine and applesauce and love. I pulled a brush through her wet hair. We had a little tippy-cup, with a lid, when she was learning how to sip without spilling. Did I leave it here, I wonder? Did she somehow crawl away? Is she still in the pool, paddling without me?

Merle Feld’s poem, “jewish mother,” part of her lovely new book, “A Spiritual Life: A Jewish Feminist Journey,” (SUNY Press) begins like this:

“please don’t let me feed you/let it be me/that pleases/not the food.”

Feld has it right. A Jewish mother, no doubt like all mothers, lives in a crazy incongruity with her desires. I want to love to be acknowledged, seen, known. But I am destined to be defined largely by whether there is milk in the fridge.

But it’s funny how the leaves of our lives change color, how we in our families adapt to each other’s climate, over time. When my daughter was young, she bought her lunch at school with pre-paid tickets; better than my sandwiches, she said. Now, I send her off with paper bags filled with Tupperware, leftovers and apples, touchstones of home. As she leaves I whisper, “Let it be me that pleases, not the food.”

With this week, we begin a new season; the last semester of high school has begun.

“How’s it going?” I ask my friend Debra, the mother of another senior.

“It’s going too fast!”

So maybe that’s why I see my daughter everywhere these days. The Bygone Girl, is how I think of her. I see my daughter in the mall, as she looked at 12 or 10 or 15. And I’ll wonder, did I leave that girl behind? Did I drop her off only yesterday, at the library, at the middle-school, at the volleyball court? No, she’s just moved on, while part of me has stayed put.

The heart of the parent is a living museum, where ancient memories still grow and dwell.

Anticipating the next season of autonomy, I’m looking for a car. In a panic, I realize that I have no need for something big. Once the car had to be a four-door, with room for a child-seat in the back. And a huge trunk, to fit a bike with training wheels. Today, I can be like my friend Joe, whose daughter will graduate next year. He bought a Porsche, a two-seater.

But I can’t rush anything. I’m pushing fast enough. The seasons pile up on me like commuter traffic. I want to go slow.


Marlene Adler Marks, senior columnist of The Jewish Journal, is author of “A Woman’s Voice: Reflections on Love, Death, Faith, Food & Family Life.”

Her website is www.marleneadlermarks.com.

Her e-mail address is wmnsvoice@aol.com

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Her book, “A Woman’s Voice” is available through Amazon.com.

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Flawed Logic

A Holocaust revisionist who is suing a U.S. historian for libel has dismissed eyewitness accounts, drawings and photographs of Auschwitz gas chambers that showed vents in the roof through which lethal gases were introduced.

David Irving, who is suing Deborah Lipstadt, a professor of Jewish studies at Emory University in Atlanta, and her British publisher, Penguin Books, for libel, insisted at his trial last week that there were no such vents and that their absence “totally demolished” evidence that the gas chambers were used to kill inmates at Auschwitz.

He asserted that the Nazis used the Auschwitz gas chambers solely for the purpose of delousing corpses and their clothing.

The comments by Irving, who is representing himself, came in the course of cross-examining Auschwitz expert Robert Van Pelt.

Irving, who is seeking damages, claims to have been professionally ruined after being described as a Holocaust denier and a distorter of historical data to conform with his own ideological disposition in Lipstadt’s 1994 book “Denying The Holocaust: The Growing Assault On Truth And Memory.”

Van Pelt, a Dutch historian who works at the University of Waterloo in Canada, served as adviser to the Auschwitz authorities on the reconstruction of the site, which was demolished by the Germans in late 1944 and early 1945.

Van Pelt referred to an SS photograph taken in February 1943 that showed openings on the roof of Crematorium II at Auschwitz through which lethal Zyklon-B pellets were introduced into the gas chambers.

But Irving, who is defending himself, claimed that the picture was taken during building works in December 1942 and that the objects on the roof were drums of sealant.

Van Pelt also produced an aerial photograph taken by the Americans in the summer of 1944 that showed “four dots” — which he described as “introduction devices” — on the roof of Crematorium II.

Irving questioned the authenticity of the photograph and said that the dots were too big for such a purpose.

Irving also said the testimony of Henryk Tauber, a Jewish inmate forced to work in Crematorium II, stretched “a reasonable historian’s credibility.”

He dismissed as “lurid” Tauber’s eyewitness accounts of how he saw the SS set one Jew on fire and throw another into a pit of boiling human fat — and he rejected Tauber’s description of how he had helped to incinerate the corpses of up to 2,500 Greek, French and Dutch Jews a day in Crematorium II.

He also rejected Tauber’s contention that he had seen cyanide pellets poured into the gas chambers through small “chimneys.”

He was unmoved, too, by an account of a “field of ashes” from human remains, some of which was spread on icy roads to assist the passage of vehicles.

According to Irving, a number of revisionist researchers had entered the ruins of Crematorium II, where Holocaust historians have determined that 500,000 people were slaughtered.

The revisionists, said Irving, photographed the collapsed underside of the roof but found no vents, which, he contended, “blows holes in the whole gas chambers story.”

“I do not accept that the Nazis, in the last frantic days of the camp, when they were in a blue funk, would have gone around with buckets of cement filling the holes that they were going to dynamite,” he told the High Court in London.

Irving has denied that the gas chambers at Auschwitz were used for human extermination, and he has insisted that fewer than 100,000 Jews died — mostly of natural causes — at Auschwitz, which he has sought to portray as a particularly brutal labor camp.

But Van Pelt told the court there was “a massive amount of evidence” that 1 million Jews were systematicallly exterminated in the death camp by the Nazis.

He said the accumulated evidence and corroborating testimony that had emerged since World War II made it a “moral certainty” that the gas chambers were the main instruments of murder at Auschwitz between the summer of 1942 and the fall of 1944.

“It will be clear that, by early 1947, there was a massive amount of evidence of the use of the camp as a site for mass extermination,” said Van Pelt.

“This evidence had become slowly available during the war as the result of reports by escaped inmates,” he said. “It had become more substantial through the eyewitness accounts by former Auschwitz inmates immediately after their liberation, and was confirmed in the Polish forensic investigations undertaken in 1945 and 1946.

“Finally,” he said, “this evidence was corroborated by confessions of leading German personnel employed at Auschwitz during its years of operation.”

Confessions given by leading German personnel at the camp included that of SS officer Pery Broad, who testified to gassings and burning of corpses, and former camp commandant Rudolf Hoess.

The court also learned that there was also evidence from the 1961 Eichmann trial in Jerusalem, documentary evidence of the construction of the camp, including workers’ time sheets, plans, photographs and scientific studies of cyanide compounds in the walls of the gas chambers.

“In short,” Van Pelt said, “it has become possible to assert as moral certainty the statement that Auschwitz was an extermination camp where the Germans killed around 1 million people with the help of gas chambers.”

Questioned by Irving, Van Pelt said he had been “more than deeply moved” by his experience of visiting Auschwitz.

“I was frightened,” he said. “I don’t believe in ghosts. I have never seen any at Auschwitz. But it is an awesome place and an awesome responsibility as an historian.”

Asked by Irving about the dangers of conducting historical work at Auschwitz, Van Pelt responded, “One’s duty is to be unemotional and objective but to remain human in the exercise.”*


Letters

In response to Gene Lichtenstein’s editorial last week, the Journal has received about 100 letters addressed to Professor Deborah Lipstadt. We will print excerpts from them in next week’s issue. For a report on the Los Angeles Times’ retraction to its story on the trial, see Gene Lichtenstein’s editorial.

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High Hopes

The release on bail this week of three Iranian Jewish prisoners has raised hopes for their future, but not alleviated concerns that they and the other 10 accused of espionage will not receive a fair trial.

Wednesday’s release followed announcements earlier this week that a trial is imminent for all 13 of the imprisoned Jews.

“Obviously we’re glad about this development, but we can’t forget there are 13 people, and we won’t start celebrating until all 13 are released,” said Sam Kermanian, secretary-general of the Los Angeles-based Iranian American Jewish Federation.

The three released are 16-year-old Navid Balazadeh, the youngest of the defendants, his uncle Nejad Bouroghi, who is a religious leader in the city of Isfahan, and Omid Tepilin of Shiraz, said Kermanian.

The 13 Jews — religious and community leaders — have been held in a jail in the southern Iranian city of Shiraz since the spring. They have been accused of spying for Israel and the United States but have not been formally charged. Both Israel and the United States have vehemently denied the accusations against them.

They face the death penalty if convicted.

The three released this week will still face a trial should the government bring formal charges against them, Kermanian said, “but I’m hoping this indicates that their files, like the others’, don’t include sufficient evidence to bring charges, and that’s why they decided to release them.”

Malcolm Hoenlein, the executive vice chairman of the Conference of Presidents of Major American Jewish Organizations, said of the release: “If this is a positive message, we receive it as such, but it’s a very limited one.”

Advocates for the prisoners still worry that the accused will not receive a fair trial.

They also believe a trial is not likely to occur until after Iran’s upcoming elections.

Many observers believe that the arrests and accusations are part of a power struggle between conservative hard-liners and President Mohammad Khatami, who has made overtures to the West.

The Feb. 18 elections are being seen as a contest between the two forces vying for power.

Iranian officials have not detailed the evidence against the suspects, but hard-line elements of the judiciary reportedly have said documentation of the alleged crimes proves their guilt.

The case sparked an international outcry, and those working on behalf of the detained have alternated between public and private diplomacy to press their cause.

In recent months, American Jewish advocates — while hoping for the prisoners’ release — have also been working to try to ensure that the prisoners receive a fair trial.

“Our preference is they should be released now,” Hoenlein said. “They’ve suffered enough no matter what they’ve done, and none are guilty of espionage.”

A trial might be better than endless delays, said Hoenlein, but “has to be public with representation and outside participation as has been promised all along.”

Kermanian, agreed, saying a trial presents an opportunity for Iran to “show to the world that it’s serious about its declarations regarding the rule of law, its civil rights, or depending on the outcome, to essentially prove they are not serious.”

He expressed concern about the judicial process, especially that the Jews be given lawyers and that the lawyers be given adequate time to review the charges and prepare a defense.

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Rabbi To Head Holocaust Museum

Rabbi Irving Greenberg, an influential scholar and religious leader, is about to take another national position.

President Clinton is expected to appoint Greenberg to head the voluntary council overseeing operations at the U.S. Holocaust Memorial Museum in Washington, according to White House sources.

A longtime council member, Greenberg is an Orthodox rabbi best known in the Jewish community for his writings on the Holocaust and his leadership at two organizations that promote Jewish pluralism and learning: the Jewish Life Network and National Jewish Center for Learning and Leadership (CLAL).

Reached by phone at his home in Riverdale, N.Y., Greenberg said it would be “inappropriate” to comment on the expected appointment at this point, but added, “For anybody, it would be an honor and privilege” to be named to such a position.

“This is an extraordinary institution and it obviously has accomplished a certain standing in American life,” said Greenberg.

The 66-year-old Greenberg would replace Miles Lerman, who — saying the organization needed “young blood” — recently resigned after six years as chairman of the U.S. Holocaust Memorial Council.

Greenberg is not a survivor himself, but said the Holocaust has played a large role in his thinking. He is the author of “Clouds of Smoke, Pillars of Fire” as well as other writings on the theological implications of the Holocaust.

Like other American Jews, he lost members of his family who had remained in Europe.

The fact that the museum attracts such a large number of non-Jews is a tribute to the “wisdom” of the American people, said Greenberg.

“This is not just a Jewish experience, but about the challenges of modernity and the dangers of power,” he said. “The whole American people senses they have to learn these lessons to prevent pathologies from destroying a culture.”

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Defiant Actions

A far-right party has forged an agreement to share power in Austria’s government in defiance of an unprecedented European Union threat to penalize the country.

The strong condemnation of Freedom Party leader Jorg Haider by the Europeans and the world community brought back memories of a Jewish-led campaign to isolate Austria in the 1980s.

Then, Kurt Waldheim was elected president despite revelations that he concealed a Nazi past.

This time, Austria’s 14 European Union partners, vowing to rebuff any anti-democratic trends within Europe, have taken on the battle to keep the Freedom Party, and particularly Haider, out of the halls of power.

Significantly, the E.U. move, announced Monday, came just days after leaders from 46 countries attended an international conference on the Holocaust in Stockholm which, among other things, called for more preventive diplomacy and an early warning system to alert leaders to racist problems that could escalate.

“If a party which has expressed xenophobic views, and which does not abide by the essential values of the European family, comes to power, naturally we won’t be able to continue the same relations as in the past, however much we regret it,” Portuguese Prime Minister Antonio Guterres, whose government currently heads the European Union, told reporters Monday. “Nothing will be as before.”

Haider’s Freedom Party won more than 27 percent in general elections last October, becoming the country’s second largest party and representing the biggest breakthrough by a far-right party in Europe since the end of World War II.


Wiesenthal Center Joins European Protest of Haider

The Simon Wiesenthal Center has expressed “grave concern” about the inclusion of the far-right Freedom Party, led by Jorg Haider, in a new Austrian coalition government.

In a letter to Austrian President Thomas Klestil, Rabbi Marvin Hier, dean of the Wiesenthal Center, noted that Haider had visited the center’s Museum of Tolerance twice to demand that his photo be removed from the museum’s “Demagogue Wall.”

Haider was informed that “the only way the photo would come down was if he changed his policies and began telling the truth about the SS and National Socialism and stopped his attempts to curry favor with extremists,” Hier wrote.

At the same time, the American Jewish Committee applauded the stand by the 15-nation European Union to break off political contact with Austria if the Freedom Party is included in the next government. “The EU’s forthright and principled response on a matter of great importance to defenders of human rights and tolerance everywhere is deeply appreciated,” said AJC president Bruce M. Ramer. — Tom Tugend, Conributing Editor

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Community Groups Weigh in on Golan

Bennett Zimmerman, a buttoned-down investment fund manager by day, stood up at the end of an evening’s conversation and removed his shirt to reveal a T-shirt with bold Hebrew letters spelling out Ha’am im HaGolan — The People are with the Golan.

Although negotiations between Israel and Syria on the future of the Golan are on hold, concerned Jews, like Zimmerman, think it’s not too early to weigh in on what promises to be an agonizing debate within American Jewry, no less than among Israelis.

At this point, major local Jewish organizations have not yet spoken out, waiting for resumption of the Israeli-Syrian talks, under American auspices, and the terms of a final settlement between the two governments.

But Zimmerman feels he has to act now to try and forestall what he perceives as a suicidal surrender of vital Israeli territory and interests.

On the other side, delegations of Reform rabbis and lay leaders met recently with Israeli diplomatic officials here and across the country. They expressed full support for the course being charted by Prime Minister Ehud Barak and his government, which looks toward Israeli withdrawal from the Golan as the price for a lasting peace with Syria, the Jewish state’s most intractable neighbor.

Zimmerman is the ad-hoc chairman of the newly formed Friends of the Golan and he and four other members sat down with a reporter recently to lay out their case.

“I agree with what Prime Minister Yitzhak Rabin stated that whoever gives up the Golan gives up the security of Israel,” said Zimmerman. “Syria has shown that it really doesn’t want peace, but it looks like Barak’s policy is on autopilot and he is buckling under pressure from President Clinton.”

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