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September 9, 2004

‘Slaves’ to Drugs Find Help in Chabad

When John Ostlund was 33, a judge offered him a choice: Quit heroin or lose your 3-year-old daughter.

Ostlund chose heroin.

Four years later, Ostlund had to make another decision. The 37-year-old had been a drug addict for 25 years and had spent 11 years in prison. Now it was up to him: Get off drugs or die.

“And by a miracle, within 24 hours, I was a client at Chabad,” Ostlund said.

Now sober for seven years, Ostlund has spent the last six of them working at the Chabad Residential Treatment Centers (CRTC), the rehabilitation organization he credits with saving his life. He is now married, gainfully employed, happy and sober.

When you think Chabad, Ostlund is not exactly what comes to mind: Firstly, instead of wearing a black hat, he sports tattoos, a ponytail and an earring; secondly, Ostlund is not Jewish.

That’s probably why Ostlund and other recovering addicts from the CRTC are touted so heavily at Chabad’s telethons. This year’s 24th annual telethon takes place on Sept. 12, and Chabad hopes exceed the more than $6 million they raised last year.

At the telethon, CRTC clients and their families will appear on stage every half-hour to talk about their stories and the center. Telethon organizers hope that by putting this humanistic, nonsectarian face on a very Jewish organization they will open the hearts — and the purse strings — of the people watching in the four major markets that the telethon will air: Los Angeles, San Francisco, New York and Las Vegas, as well as on the satellite Dish Network.

But in terms of numbers, the CRTC’s reach is relatively small. It can only service 44 people at a time (as opposed to Beit T’Shuvah, the other prominent Jewish rehabilitation center in Los Angeles, which has space for 120), and comprises a small portion of Chabad’s programs, which primarily aim at reconnecting Jews with their Judaism.

Yet when it comes to the telethon, CRTC’s public relations value is immeasurable. CRTC functions give Chabad a trendy, modern image, as if to say these men who dance around in frock coats and black hats have their fingers on the pulse of today’s society.

Only about $1.1 million of the money raised at the telethon goes to CRTC, funding half its annual budget of $2.2 million. The rest comes from client fees ($4,900 a month, or less for those who can’t afford it), private donations and county and state funds, which account for approximately $700,000 of CRTC’s budget. More than 75 percent of CRTC’s clients are on a reduced-fee plan of some kind.

The other $5 million of the funds raised at the telethon go to supporting emergency counseling and therapy, the free burial fund, Chabad’s prison chaplaincy program, scholarships for needy families at Chabad schools, seed money for new regional Chabad centers and university outreach and adult education.

Rabbi Boruch Shlomo Cunin, director of West Coast Chabad Lubavitch, started the drug and alcohol treatment center in 1973, after he noticed an abundance of drug use and a dearth of treatment centers.

“People were coming into the Chabad House [in Westwood] stoned and on terrible trips, and there wasn’t anyone in the Jewish community dealing with it,” said Mendy Cunin, Boruch Shlomo Cunin’s son. “[My father] realized there were underlying causes, and the problems were not the drugs or the alcohol, but the pain that was present that they weren’t dealing with properly.”

CRTC currently occupies a three-building complex on Olympic Boulevard in the Miracle Mile area. It can handle up to 44 men at a time, and another 25 in its sober-living facility, which is where clients can go after finishing Chabad’s mandatory six months of treatment, if they feel they need additional assistance. Over the years they have helped more than 4,000 people.

According to the reports Chabad submits to the county, 60 percent of its clients stay off drugs after they leave CRTC.

The program has five components: clinical, which includes individual, group and family therapy with licensed psychologists; meetings that study the 12-steps of Narcotics Anonymous and Alcoholics Anonymous; physical activity, which includes hikes; spirituality, an all-encompassing program that includes healthy kosher food, the peaceful and verdant center garden, as well as the optional Torah classes offered to everyone; and vocational counseling, which includes assistance in resume-building, interviewing skills, money management and basic computer skills. CRTC also has a team of acupuncturists who come to the complex once a week to treat addiction, as well as physical ailments.

CRTC is a melting pot of people and cultures. In one bedroom, a small cross on a chain hangs next to a bed; other rooms have Hebrew prayer books in them. There are black, Latino and Asian clients (as CRTC likes to call its residents) and Orthodox-looking Jews. Some clients look as if they just arrived from Wall Street, others like they were dragged in from Skid Row. There are young, hip clients and paunchy middle-aged ones.

“We get all types,” said Donna Miller, CRTC’s clinical director.

The center has to make its Jewish component voluntary, not compulsory because it accepts county funds, including funds that come from Proposition 36, which sends those who have been arrested for drug-related offenses to rehabilitation instead of prison. (Conversely, Beit T’Shuvah, which also has a strong faith-based component, makes its faith-based counseling mandatory for all its Jewish and non-Jewish clients, so it is not eligible for county funds, and relies solely on client fees of $3,000 a month and private donations.)

CRTC is the only solely kosher live-in treatment program in California (although the Tarzana Treatment Center and Beit T’Shuvah will bring in kosher food for clients if necessary) making it a fitting treatment center for observant Jews who are addicts.

“It can be anywhere from 60 percent Jewish to 75 percent Jewish,” Miller said. “But we try to save lives here. We don’t say, ‘Are you Jewish?'”

Nevertheless, Miller said that those who need a kosher facility will be accommodated faster than those who do not.

“People come here, and it is a very spiritual place,” Miller said. “It’s very healing. Some programs tear you down to bring you up. We just bring you up.”

The cornerstone of CRTC’s spiritual component is Chasidic philosophies that emphasize the worth of every individual. They are taught through the study of books like “Toward a Meaningful Life” by Simon Jacobson, and “Bringing Heaven Down to Earth” by Tzvi Freeman.

Mendy Cunin encourages clients to think of their journey to recovery as one of yetziat mitrayim — the exodus from Egypt, with “Egypt” being their slavery to drugs. Cunin also encourages them to love God, fear God and rely on God and to take a cheshbon hanefesh, an accounting of the soul, so that they can feel responsible for everything in their lives, both good and bad.

“To graduate [the six-month program] and change from someone who is dependent on substances to deal with challenges to become a self-inspired human being, you need a lot of tools,” he continued. “So we share this age-old wisdom with them.”

For some of the clients, like Ostlund, CRTC is their first encounter with religious Jews. While the religious component of the program is not compulsory, it still appears to be an invigorating part of the program for all participants, Jewish or not.

On the day The Journal visited the center, the Torah class had as many attendees as the 12-step class, and in the break between classes, many of the clients got out the shofars they had made the day before in a shofar factory workshop and started blowing. They also greeted Mendy Cunin by spontaneously starting up a Chasidic niggun (wordless melody), which they continued singing as he hugged them hello.

“My connection with a Higher Power is so much greater now than when I came,” said Serge, 33, who recently completed the program. “Being here and being involved with the rabbis really helped me to nurture my spirituality, and that is where the cornerstone of the recovery is.”

For more information about CRTC, call (323) 965-1365.

Chabad’s 24th annual “L’Chaim-to Life!” telethon will be broadcast live Sept. 12 from 5 p.m. to midnight in Los Angeles on KCAL Channel 9.

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Masters Of Return

Not knowing the words to Friday night Kiddush — in fact, not knowing that there was such a thing as Kiddush — bothered Sharon Brous, but she got over it. She had always strongly identified as a cultural Jew, and there was no need to change that now that she was in college.

But one evening, when Jewish students gathered in the quad at Columbia University to memorialize victims of a bus bombing in Israel, Brous came up empty when she tried to join in singing the Israeli national anthem.

“I didn’t know the words to ‘Hatikvah’ and I was so mortified, because I realized I was not even a good cultural Jew,” she said. “I felt like for my whole life I had identified so strongly as something, but maybe I had no idea what that thing was.”

That intense humiliation set Brous, now 30, on a path of exploration and discovery that would take her from Manhattan to Jerusalem to Los Angeles, where today she serves as rabbi of Ikar (www.ikar-la.org), a new spiritual community that reaches out to those who, like Brous 10 years ago, seek to reveal a Jewish identity that lies dormant in their souls.

Brous is a baal teshuvah, literally a master of return, the term used to identify someone who has newly taken on Jewish identity and observance.

Her story, along with those of so many other baal teshuvahs, brings into focus what it is that the High Holiday liturgy demands: a true and deep re-examination of ones values, priorities and actions, and figuring out how Judaism, God and mitzvot can organize those values.

The baal teshuvah’s story offers a paradigm of real change, complete with the challenges and the payoff that goes along with consciously and deliberately putting one’s life on a different course.

Anecdotal evidence suggests that for the past 20 years, more and more people are turning to a life of Jewish practice after having been raised without it. In the 2000 National Jewish Population Survey, 60,000 people who now call themselves Orthodox were not raised that way, and that figure does not take into account baal teshuvahs whose expression of Jewish commitment is other than Orthodox.

Whether it begins with a determined search or happenstance, the journey is always one filled with the joy of discovering something new and the pain of leaving behind a past — and often family and friends.

It is a journey marked by highs of new understanding and changes in lifestyle, and lows of being suspected — sometimes even by one’s own self — of having gone off the deep end, of having been sucked into an easy fix to compensate for weaknesses or deficiencies.

For some, the journey is short-lived, a brief foray into observance and then a quick retreat; for others it means lifelong changes.

The “A-ha” Moment

Brous’ encounter with her own ignorance launched her on a quest for Jewish knowledge and experience.

She tried and struck out at a string of Manhattan synagogues. Then one Friday night she found herself sitting in the back row of a church where Congregation B’nai Jeshurun was meeting while its building was being renovated.

“It was all in Hebrew, and everyone was singing, and for some reason instead of feeling alienated I felt like I understood every word. I had no idea what was going on, but I didn’t feel at all lost. I felt I was precisely where I was supposed to be.”

What Brous later pinpointed as the “unabashed, unapologetic authenticity of the place” gave her the emotional hook into Jewish life that made her realize there was something deep and real going on, and she wanted to know more about it.

Jennifer Rosky felt that same intuitive bond when she heard just a few notes of Hebrew prayer 20 years ago at a synagogue in Tujunga. Rosky, now 47, was raised with a mixture of Eastern spirituality and Christian holidays by her Jewish father and Italian mother, and began exploring Judaism as an adult by opening the Yellow Pages and finding the nearest Jewish institution. One of the old men who shuffled in for davening that day in Tujunga sent Rosky to other shuls and to the young professionals group at The Jewish Federation. Before long, she ended up at a cantorial concert at Temple Israel of Hollywood.

“I walked into the sanctuary and I felt something I never felt in my life before — in my heart, I felt this elevation,” Rosky said.

Soon after, a colleague at work suggested a singles weekend at the Brandeis-Bardin Institute (BBI), where Rabbi Joseph Telushkin was the scholar-in-residence.

Nearly 20 years after that weekend, Rosky’s voice still cracks when she talks about it.

“That weekend changed my life. I went there as a spiritual, nonassociated person, and Telushkin took everything I believed about spirituality and the forces of nature and put it into a Jewish framework,” Rosky said.

Rosky continued to study, taking classes at Aish HaTorah, making Shabbat with a group of women she met at BBI and going on a Federation Young Professionals mission to Israel.

After she married, she and her husband joined Temple Israel of Hollywood (www.tioh.org), where this past June, after four years of studying, Rosky celebrated her bat mitzvah. Next March, the oldest of her three daughters will do the same.

The Israel Factor

Rosky’s trip to Israel cemented her nascent interest in Judaism, inspiring her beyond anything she had experienced in the United States.

“When I was in Israel, I felt like everything I believed in fell into order,” she said.

Aish L.A. (www.aishla.com), a premiere outreach organization on Pico Boulevard and Doheny Drive, sends about 200 people to Israel a year, using it as a primary tool to guide people toward the next stage of Jewish inquiry.

“There is nothing that compares to an experience in Israel, where you can really get the totality of the vision,” said Chana Heller, director of women’s outreach for Aish L.A. “It is like the difference between watching a movie on a black-and-white TV with a grainy picture or watching it in an Imax theater in larger-than-life 3-D.”

After being turned on to Judaism at an Aish Rosh Hashana service, Sheryl Giffis spent three weeks in Israel and was driven to study more when she got back to Los Angeles. She was intrigued by the Orthodox lifestyle and embarked on what she calls a “spiritual investigation.”

“The university head in me said, ‘get evidence, go build a case and see what this is about,’ ” Giffis said. She spent Saturdays bouncing between different communities — from Aish to the Westwood Kehilla to the Chabad in Pacific Palisades to the Jewish Learning Exchange in Hancock Park.

She was convinced enough to go back to Israel, where she went to three different yeshivas before she found her place at Neve Yerushalyim, where many women without Orthodox backgrounds study. She spent nine months there — enough to solidify her commitment to leading an Orthodox life.

“I found this to be an extraordinarily interlocking system,” she said. “Everything in the Torah loops back to everything else and is all interconnected. For me, a Torah lifestyle is really the physical manifestation of spiritual principals I’ve sensed and now understand to be true.”

For some who return from Israel, commitment can take on extreme forms in a short time, with black hats appearing on previously bare heads and tank tops giving way to long sleeves and ankle-length skirts.

One mother remembers the period when her son returned from yeshiva after high school as one of the most difficult times for her family.

Though she had kashered her home when her son decided to become Orthodox at the age of 12, he returned from Israel and began throwing food out of the cabinets and making new demands.

“He came all of a sudden and so quickly with so much information,” she said. “For him to protect himself from turning back to where we all were he had to build this fence around himself, and everything had to be even more machmir [strict beyond the law] than he was asked,” she said.

Aish’s Heller acknowledges that some baal teshuvahs who return from Israel need to slow down when they come home.

“In Israel there is a temptation to take things on quickly — they get excited and get inspired, and get a vision for who they could be in terms of just being a better person,” Heller said. “Sometimes they move too quickly and come back here and go, ‘Whoa, I took on too much too fast, and I need help to slow down.'”

The Family and Friends

One of the toughest issues baal teshuvahs face is in redefining a relationship with their family and friends.

“I just don’t have as much in common with some older friends,” Giffis said. “Judaism is a religion of action, and sitting around and talking for hours is just not interesting anymore. What are you doing to change the world?”

That is the kind of attitude particularly annoying to one woman who ventured toward an Orthodox lifestyle and then retreated from the restrictions. She says some of the friends she met on an Aish trip to Israel and later studied with now have what she calls “tunnel vision.”

“Some of them were more interesting before they went in than after they came out,” she said. “They seem very robotic. You can’t have a conversation for more than three minutes without God being brought in, and I refuse to believe that before going to Aish I had nothing to offer.

“Most people want to deny who they were in the past and be done with it,” she said, noting that she is nevertheless thankful for the stronger Jewish identity she developed through Aish.

Perhaps most difficult is the notion that underlying it all is at best a lack of common interest, and at worst a mutual disrespect between the baal teshuvah and his family and friends.

The baal teshuvah’s choice implies a rejection of a way of life that family and friends still find fulfilling.

On the flip side, family and friends often assume, outwardly or not, that a baal teshuvah has been sucked into a brainwashing cult.

When Brous returned from a year at Hebrew University and told her parents that she was now halachically observant and was going to be a Conservative rabbi, not a civil rights attorney, her mother said, “I thought you wanted to do something important in the world.”

(Her parents have since kashered their home, founded a new synagogue in their New Jersey town, and are great admirers of Brous’ work as a human rights activist.)

Heller points out that religious tensions often highlight the weaknesses in relationships that were not healthy to begin with.

“If people have bonds of respect and trust and love they try to accommodate. Even if they can’t share what is going on with them on the deepest level, they can still maintain good, respectful relationships,” she said.

But accommodation is often not easy.

One mother kashered her home when two of her four children became Orthodox during college and now consciously tries to hold the family together, refraining from things like criticizing her daughter’s wig or the rabbis pictures in place of art on the wall. But she hasn’t been able to bridge the distance religion has created between her children.

Her oldest son is married to a non-Jew, and the other two won’t have anything to do with his wife.

“Gradually they locked everybody out of the family, and it is so sad for me,” she said. “It breaks my heart that my oldest son is not part of the extended family life.”

One woman who became Orthodox nearly 20 years ago, said, “I feel like I’ve divorced my mother, and we share custody of the kids.”

Her mother never accepted or accommodated her choice to become religious, and over the years their relationship — dysfunctional to begin with, she acknowledges — has deteriorated.

“The sadness for me is that it has built this incredible wall between me and my mother, where I feel there is this place we don’t go anymore, a place we don’t talk about anymore. She sees it as this huge cultural and sociological difference that I’ve erected between us.”

Husband and Wife

While parents or siblings can grumble about having to deal with a new reality, the story is entirely different when a husband and wife find themselves on different pages.

“You get married and have expectations of who that person is, and all of a sudden that person changes the guidelines,” said Katie, who had dated her husband, David (not their real names), for 10 years, since high school. “I felt very betrayed. You’re not allowed to change the rules.”

In college, David got turned on to traditional Judaism by his younger brother, who was a baal teshuvah. Katie didn’t take to it so quickly.

After they had been married for about six months, Katie and David both decided to give Shabbat a try, thinking it would help them together take a breath from the intense work weeks they had. After a few weeks, Katie resented the restrictions and decided she wasn’t ready to jump in. David decided he couldn’t go back.

They agreed to each do their own thing — she takes on restrictions at her own pace, while he strictly adheres to Jewish law.

“I do what I can not to push her and to accept her for where she’s at,” David said. “But I do think that sometimes she holds it against me.”

Katie has moved toward more tradition — they keep the laws of family purity, they kashered their home in an Orthodox neighborhood, and she continues to appreciate the wisdom she gleans in the classes she takes. But she feels she has to make more compromises than David.

“I never thought that our marriage was threatened, but there have been plenty of tears and conflict and worry about the future,” she said. “One of our biggest concerns is our 11-month-old baby.”

The Payoff

Katie tries to focus on the benefits religious life has bestowed on her family. She enjoys the guests and the entertaining that Shabbat brings, and the quality time she gets with her husband. She says she has seen him grow — he is ethical, and an incredibly devoted husband and father.

Ultimately, for most baal teshuvahs, it is not only the belief that God demands things of human beings, but also the day-to-day payoff of a religious lifestyle that keeps them motivated.

Rosky utilizes Jewish values in conducting her marketing business. Her children have internalized an intuitive love for Judaism and feel at home in shul.

Judaism carried her through the tragedy of losing a baby at the very end of a pregnancy. Since then, she and her family almost never miss a Friday night service.

“I sit in shul with my family on Friday nights and I’m so proud that sometimes I have to remember to breathe,” Rosky said.

Brous said when she first pondered becoming Shabbat observant, she made a list of pros and cons, including the fact that she would lose hours worth of study and volunteer time if she kept Shabbat.

After just a few weeks all the cons were put to rest.

“All of a sudden I was so much more focused during the week on my work, because I knew Shabbos was Shabbos, and I wasn’t going to do anything else. My grades got better and everything that should have fallen apart got easier, because I had this time with no pressure and I wasn’t consumed by guilt.”

What consumes Brous nowadays is figuring out how to open the tradition to more who are searching, a quest she has pursued since she went back to B’nai Jeshurun not to sit in the back row, but to stand at the pulpit as a rabbinic fellow.

“I would stand and speak in front of 1,200 people, realizing any one of them might have just come in off the street searching, feeling alienated and uncomfortable with just enough courage to make it to the back row,” she said. “And suddenly I had the power to send them out, or to draw them in. And I knew I had to do whatever I could to draw them in.”

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Federation to End Donor Subscriptions

Starting next year, Jewish Journal readers who received their weekly newspaper by donating to The Jewish Federation will still be able to get it, but not as part of their Federation donation.

Readers will be able to subscribe directly to The Journal for home delivery, or pick it up for free at distribution sites around Los Angeles.

Beginning Jan. 1, 2005, The Federation will no longer purchase 20,000 annual Journal subscriptions for its donors.

The change in this 18-year relationship comes as The Jewish Journal of Greater Los Angeles launches a unique and unprecedented plan to distribute some 110,000 copies of its weekly newspaper in the greater Los Angeles area.

"By 2006, we intend to be the largest circulation Jewish community weekly in North America," Editor-in-Chief Rob Eshman said.

As part of its plan, The Journal will rely largely on free distribution and paid private subscriptions. Until now, The Journal has been able to pay cheap third-class postage rates, allowing it to charge $30 per subscription. Under U.S. Postal Service regulations, a company must pay first-class postage if it distributes a majority of papers for free. First- class postage for weekly delivery is $60 per year.

The Jewish Journal will be running a series of ads to alert readers to its new distribution system.

The distribution plan is unique among North America’s 135 Jewish community papers. But Eshman says it suits a community that is in itself unique. "L.A. Jewry is dispersed, diverse and at the cutting edge of American Jewish life," Eshman said, "and we want our paper to reach and reflect all parts of it."

Journal Chief Operating Officer Kimber Sax said the change could initially cost the Journal, a nonprofit, "hundreds of thousands of dollars" in lost revenue.

On the upside, she said, giving away The Journal is expected to double the paper’s circulation to 110,000 by 2006. Sax and Eshman are confident the increased penetration will make the paper more attractive to advertisers hungry to reach the affluent Jewish community.

"Our vision is that everywhere you go in greater Los Angeles County, whether you’re in Arcadia, Conejo, Encino, San Gabriel or Torrance, you’re going to see The Jewish Journal," Sax said.

Eshman said the new goal challenges the paper to improve the quality to grow readership. Toward that end, The Journal has hired new writers and launched editions in Orange County and Conejo Valley. The paper just hired an in-house Web director to overhaul its Web site, which should be unveiled by October.

"Our goal is to be the largest Jewish newspaper in the country and among the best," Eshman said.

The Journal will become one of only a handful of Jewish papers nationwide neither owned by nor selling thousands of subscriptions to federations, said Neil Rubin, senior editor of the Baltimore Jewish Times and former president of the American Jewish Press Association. He estimated that about 85 percent of Jewish papers have formal financial ties with the philanthropic bodies, including the Cleveland Jewish News and the Philadelphia Jewish Exponent, which are federation-owned. Such arrangements help keep some publications afloat by guaranteeing paid circulation, he said.

However, Rubin said at the very least these relationships create the appearance of conflicts of interest.

With federation papers, "you’re not really doing journalism. You’re self-censoring or you’re being censured, which isn’t healthy for the Jewish community," said Rubin, whose Baltimore Jewish Times is independent.

Relations between the Los Angeles Federation and Journal occasionally became frosty after stories critical of the organization ran in the paper. Both Federation President John Fishel and Journal Editor Eshman deny these occasional conflicts played any role in the impending separation.

Eshman said the philanthropic organization no longer could afford subscriptions at a time of dramatically increasing operating costs and only slightly higher fund raising. He said the split might have been driven by cost-cutting recommendations made by an internal Federation task force.

Fishel said The Journal’s decision to give away most of its papers necessitated the separation. With The Journal’s decision to giveaway most copies, subscriptions will cost more than The Federation wants to spend, Fishel said.

Still, he said he hoped Federation members would continue to pick up The Journal, which has served the community well.

"I think The Journal has improved dramatically over the last decade," he said.

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Father of the Leftist Guard

Stanley Sheinbaum is in his element. As 40 members of Americans for Peace Now and their allies sip white wine, nibble brie and heatedly discuss the economic and moral injustices of Israel’s occupation, the éminence grise of liberalism watches and listens with the rapt attention of the Stanford University graduate student he once was. When guest speaker Rep. Lois Capps (D-Santa Barbara) says that the “ethical aspiration of Judaism is to stand up for the downtrodden,” including African Americans, homosexuals and Palestinians, Sheinbaum nods his head in agreement.

During the two-hour gathering held at his Brentwood estate in late August, Sheinbaum says little. But don’t mistake Sheinbaum’s diffidence for indifference. At 84, he might have slowed down some, but his concern for the fate of humanity burns as brightly as ever. His legendary “salons” are still vibrant, intellectual gatherings. Sheinbaum continues to support an array of liberal groups, ranging from Peace Now to Human Rights Watch to the American Civil Liberties Union, whose local affiliate will present an award named in his honor at a Sept. 12 fundraiser.

“He is truly one of the leaders of the progressive Jewish movement,” said Luis Lainer, Americans for Peace Now’s board chair.

A wealthy money man for liberal Democrats seeking office, private counselor to kings, presidents and diplomats, and the glue that helped build the Westside’s powerful, mostly Jewish bloc of left-wing liberals, Sheinbaum has led several lives in eight decades on the planet.

Like a modern-day Forrest Gump — albeit one with a Phi Beta Kappa key — Sheinbaum has witnessed history up close and personal, leaving his thumbprints all over some of the defining moments of the past half-century. Whether acting as the police commissioner who led the successful fight to oust former LAPD Chief Daryl Gates in the early 1990s; heading a controversial delegation of American Jews to the Middle East in the late 1980s to convince Yasser Arafat to publicly renounce terrorism and recognize Israel’s right to exist; fighting for divestment from South Africa as a University of California regent; or raising nearly $1 million for the successful defense of Pentagon Papers principal Daniel Ellsberg, Sheinbaum has made a difference.

Sheinbaum said the upcoming election is the most important in recent memory and that helping John F. Kerry become the next president is his major priority.

“Sheinbaum keeps the New Deal torch alive in an age when it’s not fashionable to do so,” said former senator and presidential candidate Gary Hart, a longtime friend. “He’s a voice of conscience.”

That voice is a little less robust these days. Sheinbaum must take 10 medications daily and a nap or two to recharge his tired body. Doctors have grounded the former globetrotter for the past three years because of health concerns. Sheinbaum walks with a slight limp and jokes about visiting a “cardiologist, a neurologist, a sexologist and a pissologist.”

But his mind remains razor sharp. Surrounded by colorful paintings and sculptures in his comfortable home, he proudly points to framed photos with Fidel Castro, King Hussein, Barbra Streisand and other world leaders and A-list celebrities. Dressed in a red-and-white striped jacket, blue vest and khakis, Sheinbaum’s firm handshake, direct gaze and measured words reveal a man at ease with himself and confident about the future.

And why not? For more than 30 years, luminaries such as Bill and Hillary Clinton, Jesse Jackson, Queen Noor of Jordan and former Sen. Hart, among others, have made the pilgrimage to his Westside salons in search of intellectual stimulation and money for their pet causes — sometimes their own political campaigns.

“I am addicted to famous people,” Sheinbaum quipped.

The salons, Sheinbaum added, are more than just a forum for rich liberals to pat each other on the back and pass around the collection plate. Sometimes, the gatherings spawn new groups that try to shape public opinion, fight for human rights or help the needy. To cite but one recent example, activists including U.N. weapons inspector Scott Ritter and 1960s counter-culture icon Tom Hayden met at his home in October 2002 and conducted a teach-in that helped lead to the formation of Artists United Against the War.

Even Nice to Republicans

Despite Sheinbaum’s progressive politics, he has occasionally opened his meetings up to critics and conservatives — even Republicans.

One detractor, Larry Greenfield, director of the Republican Jewish Coalition, Southern California, said Sheinbaum belongs to the “old leftist guard” that has failed politically. Greenfield also blasted the octogenarian for befriending the “terrorist” Arafat, an unworthy peace partner.

But a couple months ago, Sheinbaum pleasantly surprised the local Republican leader by inviting him to an event at his house featuring the pro-Israel Middle East Media Research Institute, or MEMRI, which translates the sometimes anti-Semitic Arab press into English and other languages.

Similarly, Sheinbaum has won over Rabbi Abraham Cooper, associate dean of the Wiesenthal Center and formerly one of his fiercest critics. Just two years ago, Cooper wrote in Ft. Lauderdale’s Sun-Sentinel newspaper that “peace activist” Sheinbaum blamed the Israeli government rather the Palestinians for suicide bombings. Today, Cooper calls his ex-nemesis a “mensch.”

That’s because Sheinbaum, at Cooper’s request, recently contacted Arab leaders, including Arafat, to ascertain the fate of Israeli soldiers missing in action. Sheinbaum’s willingness to risk alienating his contacts for the benefit of concerned Israelis impressed Cooper, who later received an invitation from Sheinbaum to a luncheon that featured high-ranking Syrian government officials.

Sheinbaum’s “somebody operating with his eyes open, with an open mind, and, in the case with the Israeli MIAs, an open heart,” Cooper said.

Still, Sheinbaum’s activism, especially his embrace of Arafat, has stirred strong passions on both sides of the political divide.

To his supporters, the man whom the Los Angeles Times once dubbed “the Kingmaker” has fought the good fight on behalf of the dispossessed, downtrodden and disenfranchised. Where other rich men might have contented themselves playing golf at country clubs and summering at Malibu beach homes, Sheinbaum has put his reputation and fortune on the line to help make the world a better place.

“I think he’s addicted to fairness and justice,” said television producer Norman Lear of “All in the Family” fame. “All of us start off as the proverbial grain of sand on the beach of life. In that context, Stanley Sheinbaum has moved mountains.”

To his critics, Sheinbaum is a relic of a bygone radical era. His politics, in sync with the Southland’s Jews in the 1960s, have become anachronistic as area Jews have drifted to the center, said Joel Kotkin, senior fellow with the Davenport Institute at Pepperdine University. Sheinbaum, he said, is the quintessential limousine liberal railing against the world’s injustices from the comfort of his gated, multimillion-dollar home.

“I don’t want to be lectured about social justice by people who have an income ten or hundred times mine,” Kotkin said. “Money buys access. Money buys power. Money buys influence. If you took away his money, I don’t think he’d be a major force.”

Not true, said Los Angeles Times columnist Robert Scheer, a friend of Sheinbaum’s since the pair collaborated on a series of anti-war articles for Ramparts magazine in the mid-1960s and unsuccessfully ran for Congress together on an anti-Vietnam ticket.

Handsome, charming and bright, Sheinbaum made a name for himself well before his 1964 marriage to Betty Warner, daughter of movie mogul and Warner Bros. co-founder Harry Warner, Scheer said.

After graduating from Stanford with highest honors and enrolling in a doctoral program there, Sheinbaum moved to Paris as a Fulbright scholar. Although he never completed his dissertation, Michigan State University (MSU) hired him as an economics professor.

At MSU, the young academic found himself unwittingly caught up in America’s growing involvement in Vietnam, a conflict he would come to despise. In the late 1950s, Sheinbaum directed MSU’s Vietnam Project, which helped train South Vietnam’s police force, among other responsibilities.

After souring on the war and learning that several men he hired for the MSU program were really CIA operatives, in 1960 Sheinbaum joined an elite Santa Barbara think tank named the Center for the Study of Democratic Institutions. Headed by former University of Chicago President Robert Maynard Hutchins, it attracted intellectual heavyweights such as Supreme Court Justice William O. Douglas, economist Paul Samuelson and Harvard professor John Kenneth Galbraith. In this rarefied environment, Sheinbaum stood out for his formidable debating skills and supple mind, Scheer said.

“Stanley was one of the best and brightest,” said Scheer, who helped finance a new documentary about Sheinbaum called “Citizen Stanley.” Time magazine co-founder “Henry Luce liked Stanley. Everybody liked him. He could have easily gone off and worked for Time or at the White House.”

But he didn’t. After marrying into money, Sheinbaum embraced full-time political activism as his career, becoming one of the most influential liberal powerbroker in the country. Some years, he and his wife contributed up to $750,000 to causes and candidates in which they believed, cutting back only after they began dipping into their principal.

All that money — which Sheinbaum nearly doubled in the early 1970s by betting the U.S. dollar would go off the gold standard — undoubtedly bought access and influence. But Sheinbaum has done more in the past 40 years than simply sign fat checks, observers say. Like an entrepreneur, he has made investments in people and organizations that fire his imagination. And he has taken a hands-on approach to ensure their success.

Sheinbaum and his wife “have a fearless activism, are genuinely honest and humble students of what is going on and are smart as hell,” said actor Warren Beatty, a friend for 35 years.

Making Things Happen

As head of the ACLU Foundation of Southern California from 1973 to 1982, Sheinbaum headed up the outfit’s fundraising and helped increase contributions by tenfold. More important, Sheinbaum — who continues to serve on the ACLU National Advisory Council — urged the local ACLU affiliate to increase its visibility, membership and relevance by educating the public on major civil rights issues. Partly because of his prodding, the ACLU of Southern California now has a public policy specialist to galvanize support for such initiatives as making the three-strikes law less punitive, local Executive Director Ramona Ripston said.

Sheinbaum’s brand of outreach has helped fuel a 65 percent jump in membership over the past decade to 38,000, she said.

“He’s made the organization stronger by being actively involved,” said Ripston, who first met Sheinbaum more than 30 years ago during the Ellsberg trial.

Rep. Maxine Waters (D-Los Angeles) said Sheinbaum has served several important roles in her life: stalwart friend, mentor and an important connection who first introduced her to such politicians as former presidents Jimmy Carter and Bill Clinton.

Sheinbaum, a strong proponent of divestment from apartheid-era South Africa during his 12 years as a UC regent, advised her on the subject while she served as a state assemblywoman. Through Sheinbaum, Waters said she learned much about the workings of the investment community and how public pension funds could remain profitable without holdings in South Africa. Armed with that knowledge, she successfully sponsored legislation that called for the divestment of state pension funds.

“I’ve used him as a sounding board for years,” the congresswoman said. “He has been influencing progressive politics in this country, really the world, for a long time.”

Sheinbaum’s early years in New York City hardly foreshadowed his later renown. He was a mediocre student who grew up poor. The Depression wiped out his family financially, plunging his father in and out of bankruptcy for years. After graduating from high school, Sheinbaum bounced from job to job, eventually moving to Houston to work in a printing plant. His hardscrabble youth, he said, gave him empathy for the poor and less fortunate that marks him to this day.

After spending most of World War II in the service making maps, he returned home with the expectation of going to college on the GI Bill — unfortunately the 33 schools to which he applied failed to share his enthusiasm. Devastated but not defeated, he re-enrolled at his high school to take college prep courses and get his grades up. “I was sitting here at this place where I had gone 10 years earlier,” he said. “My legs were too big for the desk.”

That tenacity paid off. Accepted at Oklahoma A&M, he did well enough to transfer to Stanford the following year. He went on to do graduate work in economics but never completed his thesis, which burned in a freak fire years later.

Sheinbaum’s move to the far left occurred in the 1960s as his disgust with the Vietnam War mounted. He led teach-ins, participated in demonstrations and served as a California delegate for peacenik Eugene McCarthy and twice unsuccessfully ran for Congress on an anti-war platform. That anti-war activism led Sheinbaum to help assemble a team of attorneys for Ellsberg, which successfully fought charges against the former Pentagon official who leaked classified material to the press.

Controversial Moves

Not all of Sheinbaum’s activism had such unambiguous outcomes. Some of his highest profile adventures produced decidedly mixed results.

As president of the Los Angeles Police Commission, Sheinbaum led the fight to force Gates from office after the videotaped beating of African American motorist and paroled armed robber Rodney King by a group white police officers. With the LAPD’s reputation in tatters, Gates, under growing pressure from Sheinbaum and fellow commissioners, reluctantly resigned.

But Sheinbaum’s reputation took a hit when the ACLU, an organization closely associated with him, published a newspaper ad in the early 1990s comparing the Police Department to a street gang. And his unstinting support for Willie L. Williams — whom Sheinbaum called “the best” at the time of his appointment as Gates’ successor — could be seen, in retrospect, as misguided. The LAPD’s first black police chief proved so ineffective that he lasted slightly more than five years, although Sheinbaum blamed departmental racism and hostility from the rank-and-file officers for Williams’ difficulties.

If Sheinbaum overestimated Williams’ ability to reform and lead the LAPD, then he vastly underestimated Arafat’s willingness to transform himself from a terrorist into an agent of peace, critics say.

In their view, Sheinbaum naively rehabilitated the president of the Palestinian Authority by leading in 1988 a delegation of American Jews that “persuaded” Arafat to recognize Israel’s right to exist and renounce terror. Arafat’s promises, which many now think were insincere in light of the failed Oslo peace accords and the proliferation of suicide bombers affiliated with his Fatah group, helped earn him the Nobel Peace Prize.

Daniel Pipes, director of the Middle East Forum in Philadelphia, said Sheinbaum’s delegation exhibited poor judgment by thinking Arafat wanted anything less than Israel’s destruction.

“How desperate these fools were to have the wool pulled over their eyes,” Pipes said. “They begged Arafat to trump them and take advantage of them, and he did.”

Even television producer Lear, Sheinbaum’s close friend, said he thought Arafat had failed Sheinbaum.

But Sheinbaum hasn’t given up on Arafat, whom he still calls a friend. He said he doesn’t think Arafat is a terrorist, although a few Palestinians are. Sheinbaum said Arafat was a man of peace when they first met 16 years ago, but ran into opposition from all sides — the Americans, Israelis and the Palestinians. He said Israeli and Palestinian intransigence derailed the process, and that the assassination of Yitzhak Rabin buried it.

The failure of real peace to break out in the region has devastated Sheinbaum. With Arafat and his nemesis Ariel Sharon locked in a never-ending battle of words and wills, the outlook remains dim, he said.

Sheinbaum makes no apologies for trying to broker a peace, even if his efforts have largely come to naught. He said he paid a high price for his activism, including being shunned for years by some in the local community and having a skinned pig tossed onto his driveway. Still, he said he would continue to hope, pray and fight for peace in the Middle East. As a Jew, it’s his duty.

“These are my people,” he said. “I’m not going to walk away.”

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