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August 18, 2005

UCI Talks on Bias Charge Break Down

Mediation has broken down between UC Irvine and a Jewish group that accused the university of tolerating campus anti-Semitism.

After just two meetings, the Zionist Organization of America (ZOA) called off summer talks with university officials, ending negotiations to settle the first-ever federal civil rights complaint filed against a university on the basis of alleged anti-Semitism.

Officials at the Orange County school expressed disappointment that ZOA ended the talks “after progress was being made toward a greater understanding with students regarding free speech obligations and UCI’s actions,” James Cohen, director of media relations, said in a statement.

The ZOA stands by its claim that the university has failed to crack down on alleged anti-Semitism on the part of Muslim students and campus Muslim organizations. UC Irvine officials counter that they offer a safe, secure environment for all students, a claim supported by many Jewish students, especially those not involved with campus Israel-advocacy groups. Muslim students have denied doing anything improper.

Pro-Palestinian and anti-Israel sentiments have become ever more common at U.S. universities, as evidenced by the movement to divest funds from Israel. In addition, there’s been an increase of international funding for professorships and Middle East institutes that are more pro-Arab or pro-Palestinian.

However, the frequency and intensity of animosity toward Israel and its supporters at UC Irvine — as well as at Columbia University in New York and UC Berkeley — make them among the least hospitable colleges for Jews in the nation, some Jewish leaders say.

Susan Tuchman, director of ZOA’s Center for Law and Justice, said she could not comment specifically on the June mediation talks because of a confidentiality agreement. But UC Irvine remained a “hostile environment,” she said, for many of the university’s 1,000 Jewish students.

According to the ZOA complaint, Jewish students have, on occasion, been sworn at, threatened and harassed by Muslim activists. Moreover, the administration has declined to condemn what Jewish groups characterize as inflammatory hate speech made by stridently anti-Zionist Muslims invited to campus by Muslim student groups. Many of these speakers have criticized Jews, the State of Israel and Israel’s right to exist.

“My sense is that things have not improved, and that the rhetoric has not changed,” said Tuchman of ZOA, which filed the complaint against the school with the U.S. Department of Education’s Office for Civil Rights. “You still have [the annual] ‘Zionist Awareness Week’ and the same anti-Israel, anti-Semitic speakers coming on campus. Students are still feeling uncomfortable.”

No future negotiations are expected, Tuchman said. With the collapse of mediation, federal authorities will resume investigating the Irvine campus to determine what, if any, remedial measures are needed, she added.

University administrators, in recent months, have taken steps to improve the climate on campus, such as holding town halls featuring Jewish and Muslim speakers respectfully exchanging ideas. The university also has sponsored dialogues between Muslim and Jewish students.

“The university has continued its efforts to raise the dialogue on campus regarding issues relating to the Middle East, long before ZOA filed its complaints,” UCI’s Cohen said in the statement.

In April, UCI Vice Chancellor of Student Affairs Manuel N. Gomez and Dean of Students Sally Peterson — two high-ranking administrators formerly accused of insensitivity to Jewish student concerns — attended a two-day conference sponsored by Jewish organizations titled, “Making the Case for Israel.”

UC Irvine recently co-sponsored a talk on contentious Middle East issues featuring Judea Pearl, father of slain Wall Street Journal reporter Daniel Pearl, and Akbar Ahmed, a professor of Islamic studies at American University in Washington, D.C. The point, UC Irvine officials said, was to model positive behavior by showing how people holding divergent and passionate viewpoints can disagree respectfully. There is talk of creating a major in Jewish studies.

UC Irvine also has decided to review its code of conduct, which calls for tolerance, civility and mutual respect for different religions, ethnicities, genders and races.

Such efforts have earned the support of Rusty Kennedy, executive director of the Orange County Human Relations Commission.

“UCI is a great school for all students, regardless of their religious and ethnic backgrounds,” he said.

Some Jewish leaders credit UC Irvine with taking steps in the right direction.

“We think there have been some changes for the better in the past six months,” said Kevin O’Grady, associate director at the Anti-Defamation League’s Orange County-Long Beach Chapter.

But much more should be done, said Roz Rothstein, executive director of StandWithUs, a pro-Israel advocacy group that has worked closely with UC Irvine students. The administration’s continued silence in response to anti-Semitic hate speech on campus calls into question its commitment to Jewish students, Rothstein said.

In May, for instance, Oakland-based Muslim religious leader Amir Abdel Malik Ali returned to campus, where he talked of the “apartheid state of Israel” and the danger of Muslim dialogue with “Zionist racists.” Malik Ali spoke at the invitation of the Muslim Student Union.

Ignoring pressure by Jewish groups, the administration failed to condemn the speech. By contrast, leaders at Harvard, Rutgers and San Francisco State have publicly criticized anti-Semitism on their campuses.

“We’re not trying to stop free speech. You can say that the Jews led us into Iraq and control the world, whatever” Rothstein said. “But we’d like [university officials] to say they find that anti-Semitic, which we haven’t seen yet.”

 

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Dad Fights to Keep Child’s Killer in Jail

Armed with stacks of petitions and fueled by the anger and sadness he’s carried ever since his daughter, Robbyn Sue Panitch, was brutally murdered by a deranged, homeless man, 81-year-old Allan Panitch returned to Los Angeles recently to gather signatures for his campaign to block her killer’s parole.

“The pain is not so immediate,” said the Seattle resident. “But every time something triggers those memories, I start to hurt all over again. I just don’t think there’s any such thing as closure.”

These days, the trigger that re-ignites his grief is the thought that his daughter’s slayer, David Scott Smith, could soon be paroled as a result of hearings scheduled next week in San Luis Obispo. In February 1989, Robbyn Panitch, a 37-year-old psychiatric social worker, was stabbed 30-plus times by the psychotic Air Force veteran at her county Health Department office in Santa Monica.

The divorcee had been aware of Smith’s violent temper and had him committed for an evaluation. But L.A. County, facing heavy budget cutbacks in 1989, started closing facilities, and released Smith days before the attack.

Panitch was murdered at her desk, while talking on the phone to her fiancee, recounted her father.

“He heard the attack,” Panitch said of the fiancee. “He heard her shout, ‘No, David, no.’ And he heard her screams as Smith stabbed her. I can’t even imagine what he felt.”

At the time, the county’s mental health clinics had no meaningful security protocols. But after the murder, the county installed metal detectors and panic buttons and assigned guards. When Panitch was in Los Angeles handing out petitions to block the parole, he said he saw clinic security measures that would have saved his daughter.

Her former boss confided to him: “There would still be no security if your daughter had not been attacked.”

Smith pleaded not guilty by reason of insanity, but was found competent to stand trial and convicted of murder in February 1991. His sentence was 26 years to life.

Panitch said he and his wife, who died in 2003, went to court every day during the two-month trial.

“I felt so angry,” he said. “I was just glad I didn’t have a weapon with me.”

The murder and subsequent trial generated a great deal of publicity. The family’s suffering escalated, when the parents started receiving anti-Semitic hate mail at their Palos Verdes home.

One piece featured a swastika superimposed over Robbyn’s face and a picture of Smith in uniform. Under his picture it read, “David Scott Smith is an American hero the Aryan race can be proud of.”

The hate campaign continued for more than a year, and the Panitches finally moved to Seattle. The FBI opened an investigation; Panitch bought a gun for protection.

Ironically, the Panitches may have moved closer to the perpetrators. The hate mail ended after a bloody shootout between the FBI and an Aryan gang in Washington sate.

Smith’s first parole hearing is scheduled for Aug. 25. He’s being held at the California Men’s Colony, a medium-security prison in San Luis Obispo. Under state law at the time of his conviction, Smith must serve at least two-thirds of his minimum 26-year sentence, making him eligible for release in 2006.

The L.A. County District Attorney’s Office will oppose the parole.

“I believe that based on his crime, which was a particularly vicious, heinous and bloody murder, this individual is far too dangerous to be allowed back into society,” said David Dahle, head deputy of the District Attorney’s Office Lifer Hearings Program.

Dahle added that Smith has been receiving medication and attention by psychologists, but “he is still a real threat to kill again.”

Dahle said the hearing process is likely to be lengthy, explaining, “It’s broken into two parts. First, they will review the crime and his criminal record, his personal history and they will probably question him about those issues.”

In addition, he said, the board will review Smith’s institutional record, reports by staff and a mental health evaluation.

“They will also want to know what kind of plan he has to live, work and continue therapy on the outside, should he be paroled,” Dahle said.

Panitch has forwarded his petitions to the parole board. He’s also ready to appear in person.

“I’m going to tell the board how her murder changed our lives,” Panitch said. “I still see Robbyn’s ghost everywhere.”

 

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Sarah’s Tent to Fete Feminist Scholar

Driving down Wilshire Boulevard about 35 years ago, Savina J. Teubal saw the bumper sticker that changed her life.

“It was one of those ‘Question Authority’ bumper stickers that were popular in the early ’70s,” she recalled. “Up until that point, I had been aware of the injustice in other people’s lives. It hadn’t occurred to me to ask questions about my own life.”

The 79-year-old Teubal considers herself a prime example “of what you can become if you do question authority.” A feminist scholar and innovator of Jewish ritual, Teubal will be honored on Aug. 28 by Sarah’s Tent, the organization she founded to promote creative Jewish spirituality.

The event, which will include an appearance by musician Debbie Friedman, will also kick off two initiatives in tribute to Teubal, who is ill with lung cancer. In Teubal’s name, Sarah’s Tent will both endow a chair for feminist Jewish scholarship at the Academy for Jewish Religion and present an annual Jewish Women Achievement Award. For Teubal, the chair is particularly important, “because there’s loads of feminist writings now, but not enough of them get taught,” she said.

Teubal has been hailed as being consistently on the cutting edge of feminism and spirituality. Whether it’s her books about the biblical Sarah and Hagar, or initiating The Mikveh Ladies ritual, which consisted of women gathering for honest, life-affirming discussion in her Santa Monica hot tub, Teubal “has always been so grounded in both scholarship and creativity,” said Marcia Cohn Spiegel, a writer and community activist.

“She’s also so encouraging and nurturing to other people,” she added. “What she’s done to push Jewish women forward is extraordinary.”

Born in Manchester, England, Teubal grew up in Buenos Aires. Her family belonged to an affluent, tight-knit community of Syrian Jews, and Teubal described having “an Arabic upbringing at home and a British upbringing at school.”

With her three older brothers, she received private Hebrew lessons, and remembers the day her father asked the tutor how his children fared.

“The teacher went into some rapture on an essay I had written about Abraham, and I remember my father saying, “Never mind the girl,'” she recalled.

Teubal’s parents did not allow her to attend college or pursue a career, so to leave home, she married and moved with her husband to England in 1953. That same year, she published a book of short stories in Spanish, the product of writing for years in her parents’ house.

“Writing was the one thing no one could stop me from doing,” she said in her crisp British accent, while sitting on the living room couch in her Santa Monica home.

While in England, Teubal and her husband divorced, despite her father’s threat to cut her off. To support herself, she worked as a chauffeur for several years, before relocating to Mexico and then to the United States. By the time she arrived in Los Angeles, “it was the 1960s, and my life took off,” she said.

Teubal dove headfirst into the “feminist revolution” and eventually became active in Beth Chayim Chadashim, the world’s first gay and lesbian synagogue. Increasingly, she found herself interested in religion and the ancient Near East.

To finally obtain a college education, Teubal enrolled in a university-without-walls program; she received her doctorate from International College at 41. This allowed her to be mentored by Rutgers scholar Raphael Patai, while doing coursework in Los Angeles.

Taking her dissertation a step further, Teubal published “Sarah the Priestess: The First Matriarch of Genesis” in 1984, followed by the 1990 “Hagar the Egyptian,” reprinted in 1997 as “Ancient Sisterhood: The Lost Tradition of Hagar and Sarah.”

She broke ground writing about biblical women long before Anita Diamant’s novel, “The Red Tent,” made the best-seller lists. But Teubal also helped develop new Jewish rituals. Most notably, her Simchat Hochmah, which she created in 1986 in honor of her 60th birthday, celebrated the transition from adult to elder. It has been adopted by women all over the country and became the subject of a documentary.

“I was upset with the way people treated old age, as if death doesn’t happen in America,” she said.

“Savina has dedicated her life to understanding and freeing women from the limitations that have been imposed upon them,” said Rabbi Miriam Glazer, a literature professor at the University of Judaism who’s known Teubal for 25 years. “She’s also a true, independent scholar who has the courage to go where her imagination leads her and the academic discipline to follow through.”

After years of informally gathering people together for Shabbat services, study sessions and experimental rituals, Teubal co-founded Sarah’s Tent with Rabbi Judith Halevy in 1994. The organization has attracted both men and women to classes, retreats and holiday celebrations. In the past few months, Teubal has received an outpouring of phone calls and e-mails from its members.

“I didn’t realize how many people I influenced until I got sick,” she said.

“I can look back and feel very proud of what I’ve done,” said Teubal, who is currently at work on a novel about the biblical Bathsheba. “Had I followed some other, more traditional path, I wouldn’t have been able to free my imagination.”

Sarah’s Tent will honor Savina J. Teubal on Sunday, Aug. 28, at 6:30 p.m. at Kehillat Israel, 16019 Sunset Blvd., Pacific Palisades. Tickets are $36. For more information, visit www.sarahstent.org.

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Religion Briefs: All Are Welcome

Religion. Within the parameters of Judaism it can mean many things.

From the usual labels we use to cover the gamut of observance — Orthodox, Conservative, Reform, Reconstructionist — there are whole worlds in between: Orthodox can be affiliated with Chasidic, black hat, Chabad, Aish HaTorah, Carlebach or Young Israel, to name just a few. Conservative can be Conservadox, Egalitarian, JTS, Sabbath observant, drive only to shul, etc. Reform can mean once-a-year High Holiday Jews or the “New Reform Observant Jew,” who is observant but far from Orthodox (“Reform Reforms,” Jewish Journal, May 20).

A person’s origins also come into play, whether it’s Ashkenazi, Sephardic, Israeli, Persian, Russian, Iraqi, Dutch, German and all the places in the Diaspora the Jews traveled to in thousands of years of exile, where they picked up new traditions and customs and made them part of their heritage, much as we do in America today.

I, for one, am from Eastern European origins — primarily Polish, although my last name is Hungarian (which means that only some of our rooms had chandeliers). I grew up in New York “Modern Orthodox.” (We were so modern we used cars and telephones and faxes and radios.) But I’m not sure the Modern Orthodoxy I grew up with even exists today, just as the Modern Orthodoxy my parents grew up with in the 1950s had faded by the time I was born.

This is the beauty of the Jewish religion. It is forever changing, yet always true to its essence. In the book of Leviticus, God tells the children of Israel, “You should keep My statutes and My laws, which if a man obeys, he shall live through them [v’chai bahem].”

“We shall live through them” is the challenge of the Jewish religion: How do we integrate the holy, the spiritual, the communal with the daily?

As The Jewish Journal’s new religion editor, I will be covering the communal and spiritual life of Los Angeles’ Jewish community, beginning with this monthly column, “Acts of Faith” — because in the end, faith is what keeps all of us Jews, of all denominations, together.

Please send all materials related to synagogues, spiritual movements, holiday-related articles to amy@jewishjournal.com.

Synagogue Surf’s Up!

Dolphins of Malibu get to enjoy Shabbat Services, too, as the Malibu Jewish Center and Synagogue has taken Friday night services to Zuma Beach, home of surfers and boogie boarders in Malibu.

Rabbi Judith HaLevy and Argentine Cantor Marcelo Gindlin have led these services for the past three years. And guess what? The dolphins have come to 11 out of 12 of the services, said Rabbi Judith, as she prefers to be called.

“They missed one Shabbos, which any congregant can miss,” she told The Journal. “I think it means they are Jewish dolphins, or clearly they hear the sound of people praying or they have some kind of resonance — it’s uncanny.”

The Malibu Jewish Center and Synagogue, a member of the Jewish Reconstructionist Federation, has been in Malibu for the last 25 years. More than 100 people usually attend the summer beach services, coming from the valleys, Topanga and South Bay just in time to watch the sun begin its descent. People sit in a circle for the prayers and singing, which is followed by candle-lighting, story time for the children and Kiddush.

“I often ask people to just stand and listen to the sound of the waves for the ‘Shema,'” Rabbi Judith said, “because the power of listening is really important, which is something we all rarely do.”

The next beach services take place Aug. 19, and Sept. 9 and 16 at 7 p.m. at Westward Beach in Malibu (across from the Sunset Restaurant). Bring a pillow, blanket, sweatshirt and beach chairs.

For more information call Malibu Jewish Center and Synagogue: (310) 456-2178 or surf to www.mjcs.org.

A New Life

Jewish Life, a glossy color monthly magazine serving the Torah-observant community in Los Angeles, published its first issue this month. Jewish Life will include in-depth features on Orthodoxy in Los Angeles, a calendar of events, a full-color social circuit section, divrei Torah and opinion columns. With a circulation of 10,000, the monthly magazine is distributed free at 250 locations in Los Angeles and the San Fernando Valley, including synagogues, kosher restaurants and stores.

“Jewish Life doesn’t replace coverage of the Orthodox community in our other publications, it enhances it,” said Kimber Sax, COO of nonprofit Los Angeles Jewish Publications, Inc., which also publishes The Jewish Journal of Greater Los Angeles, Jewish Family of Conejo, Simi and West Valley and Jewish Family of Orange County.

The next issue of Jewish Life will be a back-to-school education-related issue, followed by a magazine dedicated to the High Holidays, Jewish Life Editor Emuna Braverman said.

“I hope that the magazine will become an important resource for Orthodox community events and information,” said Braverman, a mother of nine who lives in the Pico-Robertson area.

Braverman, who holds both a law and psychology degree, started the educational program for Aish HaTorah in Los Angeles 22 years ago with her husband, Rabbi Nachum Braverman, and they both still work for the international organization. Braverman also teaches gourmet kosher cooking classes and is working on a kosher cookbook.

Rabbis from around the city serve on the advisory board of Jewish Life, including Moises Benzaquen, Gershon Bess, Asher Brander, Moshe Cohen, Daniel Korobkin, Yaakov Krause, Baruch Kupfer, Elazar Muskin, Yosef Shusterman, Avrohom Stuhlberger, Yitzchok Summers, Sholom Tendler, Yakov Vann, Steven Weil and David Zargari.

For more information, contact Emuna Braverman at emunab@jewishlifela.com.

Synagogue Subsidies

The Orthodox Union (OU) is accepting applications for its new Synagogue Grants Program, which will provide up to $20,000 apiece to five OU-affiliated shuls across North America to develop innovative programming.

The grants program will support a variety of activities, including leadership development, membership, fundraising, strategic planning, education, communal outreach, social service, youth programs and multimedia technologies. Activities may include discussion series, conferences, symposia, public forums and hands-on learning experiences that impact the lives of congregants.

Preference will be given to programs replicable in other synagogues and communities so that OU shuls can assist one another, said OU President, Stephen J. Savitsky. At least one of the grants will be reserved for smaller Jewish communities, as part of an emphasis to encourage Orthodox life outside of large cities, he said.

Applications are due by Sept. 26, 2005, for programs beginning in January. For more information, contact Frank Buchweitz, OU director of special projects, at (212) 613-8188, or frank@ou.org.

 

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Who Loves You?

A bright and otherwise articulate second-grader was having night terrors. Well after midnight, she’d awaken screaming hysterically something about death. So her parents brought her to see me, the rabbi.

“I know kids, but I’m not a therapist,” I complained.

“But she trusts you,” they responded.

So I agreed to speak to the child and see what I could do.

“Sounds like you’re really scared at night,” I began.

“Yeah,” she agreed, playing with the knickknacks on my desk.

“Did something happen that made you so scared?” I inquired.

“No, nothing really,” she put me off. Then after a pause, “Well, my dog died.”

I jumped on this, “That’s terrible! Your poor dog died. You must be really sad about that.”

“No,” she parried, “he was really old and really sick and really smelly, and I didn’t like him very much.” And then, “But when he died, I started thinking about my grandma who died.”

Having been put off once, I proceeded more carefully, “And what was that like?”

“Well, I was only 3, so I don’t really remember her very well. But I started thinking that if grandma could die, and grandma was mommy’s mother, well, that means mommy could die. And that made me really scared.”

The knickknacks were set aside, and we were both paying attention now. She was such an open and forthright kid, I thought I’d go a bit further: “What do you think about when you’re so scared?”

“Well, you know, if mommy died, who would take care of me?”

“That is scary.”

“Yeah, that’s what I think about at night and that’s why I start crying.”

Of course you’re crying. At age 7, you’ve discovered the single-most-terrifying element of the human condition and your world is no longer so secure and bright. Of course you’re crying. We’ve all cried those tears. But we know something else about being human. And you know it, too.

“Tell me something, who loves you?”

“That’s a silly question … lots of people love me!”

“Like who?”

“Well, mommy and daddy, my grandpa, and my other grandma and grandpa — I call them Nana and Papa, my Uncle Jack — he’s really funny….”

“Wait a second,” I held her back and reached to find a piece of coloring paper and a marker. “Start writing. Make a list of all the people who love you.”

So we started the list again. “Mommy, Daddy, Grandpa, Nana, Papa, Uncle Jack….” Soon the list grew long, including teachers, doctors, babysitters, the lady at the bakery who gave away cookies. Even the rabbi made the list.

“Here’s what I want you to do. Keep this right next to your bed. When you wake up in the middle of the night, and you start thinking those scary thoughts about death, read the list. Read the list of all the people who love you. Read it out loud. Let’s see what happens.”

She read the list every night before bed. And sometimes in the middle of the night. And the night terrors stopped.

This week’s Torah portion gives us the central affirmation of Jewish prayer — “Shema Yisrael.”

Before saying “Shema Yisrael” in the morning, tradition requires that we gather together the tzitzit, the fringes of the tallit. We wrap them around the fingers and hold them close as we affirm our faith.

There are several authoritative interpretations of this custom. But now I have my own, taught to me by this insightful young woman. As we gather the fringes, we gather all those who love us and all those we love into our hands. We gather them into one, as we say the word “echad” — to affirm the oneness that gives us the courage to face all the terrors of being human and continue to live with hope and with faith. The custom is, as well, to elongate the word echad — hold the syllable, ehcaaaaaad — long enough to include them all, all those we love, and all whose love touches us. To feel their collective love is to feel the presence of the One who loves us.

Ed Feinstein is senior rabbi at Valley Beth Shalom and author of “Tough Questions Jews Ask — A Young Adult’s Guide to Building a Jewish Life” (Jewish Lights), which was recognized as a finalist for 2004 Jewish Book Award.

 

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Arafat’s Ghost

Your first bit of post-Gaza required reading should be “How Arafat Destroyed Palestine,” by David Samuels, the cover story in the September issue of The Atlantic.

Heartening and optimistic it is not.

Samuels followed Yasser Arafat for years before the Palestinan Authority leader’s death on Nov. 11, 2004, writing about him for The New Yorker and other publications.

After Arafat’s protracted demise, Samuels went back and interviewed the Palestinian leader’s closest advisers, his followers, his confidants. Taken together, their insights hint at a man who was deceitful on his best days, not to mention controlling, imperious, vague, insecure and corrupt to his core.

The case for corruption is not new, but Samuels gets some of Arafat’s closest advisers to cop to a system of handouts, extortion and patronage that makes Tony Soprano look like Gandhi. The Oslo Accords, with the concomitant bales of international aid funds, only stoked the greed.

Then there’s this discomforting revelation: Israelis became complicit, helping the tainted Arafat launder his skims by arranging Swiss bank accounts. The International Monetary Fund estimates that from 1995 to 2000, Arafat diverted $900 million from Palestinian Authority funds, “an amount that did not include the money that he and his family siphoned off through such secondary means as no-bid contracts, kickbacks and rake-offs,” Samuels reports.

All told, the money stolen by Arafat and his cronies “may exceed one-half of the $7 billion in foreign aid contributed to the Palestinian Authority.”

A condemnation even comes from Palestinian billionaire Munib al-Masri, one of Arafat’s closest friends. Al-Masri no doubt benefited from Arafat’s good graces, but he nevertheless sees the cost clearly: “With $300 million, $400 million we could have built Palestine in 10 years,” he tells Samuels. “Waste, waste, waste.”

Though his wife and pals spent like ancient Romans, Arafat did not live ostentatiously — it’s just that he lived unaccountably, that is, no one really held him to account for his particular outrages great and small. He used international aid money to spread fear and favor throughout Palestinian society, to dole out as he wished, abetting his personal political interests and pleasures. Sometimes the money went to pay for an American college education for the children of loyal lieutenants. Other times it paid families of slain terrorists, or for actual terrorist activities. Arafat kept the ledgers in an inside coat pocket, open to no one but himself.

I’ve read about and written about Arafat’s duplicity before. But Samuels’ article is far more than a dismal eulogy about a dead Palestinian leader who spent his last days, cut off from reality, watching Road Runner, Bugs Bunny and Tom and Jerry cartoons on television (yes, it’s true). It is a warning about the worldview he left behind. As the father of his country, Arafat shaped the national soul of Palestine, its approach to its own citizens and to other nations. What’s clear is that Arafat cared little about either.

His view of Israel and the Jews was summed up by Orzad Lev, the Israeli investment adviser who helped siphon Palestinian funds into Arafat’s Swiss accounts.

“The whole thing about the secret accounts is to keep the financial flexibility to move money to the second stage. He thought that demographically [Palestinians] are going to win the war, and in order to do that you have to be patient and let the Israelis bleed.”

To Arafat, destroying Israel was always more important than building Palestine.

This week, as Israel completes its unilateral pullout from Gaza, the legacy of Arafat becomes even more critical.

“The real question,” writes Aluf Benn in Haaretz, “which thus far remains open, is whether the parties will succeed in moving on from here to a more stable arrangement without going through another war.”

Benn reports that sewing shops in Palestinian-controlled areas are working overtime making flags for Hamas and the Palestinian Authority, as each side rushes to fill the streets and claim credit for driving out the Israelis.

In other words, Palestinians can view the withdrawal Arafat’s way: as a step toward the Jews’ inevitable departure from Israel. Or they can abandon Arafat’s disastrous vision and use the withdrawal as a basis for building a peaceful nation, one that is responsible to its citizens and respectful of its neighbors.

Read Samuels’ article, then let me know what choice you think they’ll make.

 

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Like a Virgin

Look at me, I’m Sandra Dee,

Lousy with virginity;

Won’t go to bed till I’m legally wed,

I can’t, I’m Sandra Dee. — From the film “Grease”

What is up with virginity? First, there is the new movie, “The 40-Year-Old Virgin,” which opens this Friday, and then there’s the release of “Superstud, or How I Became a 24-Year-Old Virgin,” the book by “Freaks and Geeks” creator Paul Feig.

Allow me to point out the obvious: There is a world of difference between a 24-year-old male virgin and a 40-year-old male virgin, more than the 16 years might imply. One might be a normal kid who spent too much college time in study hall, and the other is a guy who spent too much time living with his mother. Not that there’s anything wrong with that.

Is virginity the new black?

In an era that seems to lack erogenous zones, is the only sexy thing left no sex at all?

This reminds me of my first year in Jerusalem. I was 18 and studying at a girls’ seminary. Our school was in Ge’ula, one of the most religious neighborhoods of Jerusalem, adjacent to Me’ah She’arim, the most religious neighborhood in Israel’s capital, which featured big bold signs in Hebrew and English: “WARNING! The Torah Prohibits a Jewish Daughter to Dress Immodestly, i.e. Mini-Dress or Slacks or Short Sleeves! PLEASE Don’t Arouse Our Feelings by Being Immodestly Dressed!”

Needless to say, the sign provoked outrage, but we were dressing modestly anyway that year as part of school rules: We had to wear skirts that covered our knees (with no high school tricks like yanking your skirt down when teachers walked by) and shirts that covered our elbows and collarbones, as mandated by Orthodox law. We learned a lot about modesty that year — about how a woman’s true beauty is only within (kvod bat hamelech pnima), why a woman should not have physical contact with anyone but her husband — and even then, only at certain times of the month — and what are the most attractive ways cover your hair after marriage.

To the outside eye, or my later cynical one, that education might be called indoctrination more than education. But there was also something exceptionally comforting about the whole concept of ritual purity, modesty — and staying concealed and untouched. In a way, it taps into the stereotypical female fantasy of any romantic comedy or Harlequin romance: to be adored and worshipped by one man, forever.

I tried the modesty/celibacy thing for a while. I really did. There were two basic problems:

1. I was nowhere near ready to get married. I’d started dating at age 19 (and you can see how well that worked out). You can only be shomrei negiah — the religious term for avoiding touching between the opposite sex — if you’re headed down the aisle right around the time you reach legal drinking age.

2. I just didn’t have the personality for modesty. I hated wearing skirts, and my whole demeanor decried the captivity of modesty. I liked to sing, not permitted in front of men; I liked public speaking and leading discussions. Simply put, I always seemed to stand out, as I realized at a religious cousin’s wedding when I wore a perfectly modest dress that was bright red.

But the after-effects of my education held on for a while. At 25, I was chatting with three friends — a Modern Orthodox “Sex and the City” — about how long we’d hold out; what was the age we’d have to get married by to maintain our modesty?

One of my friends still hasn’t changed. She’s still a virgin, and she’s almost 35. I don’t see anyone making a movie out of that. Is this sad — or beautiful, idealistic? We were all promised something sacred — a husband who would cherish us, and especially value us because we were only intimate with him — but the goods never came though. Not for my friend, and not for me either. Not yet.

I am almost embarrassed to admit that at times the debauchery of this free Western society can grate on me. Me! A person more comfortable in a bathing suit than any other outfit, a woman who has never ever been described as bashful. Yet I look at 10-year-old girls dressed way beyond their age; I hear statistics about teenagers and sex. And, sometimes, I pray that my own future daughter will have something more resembling my background, my choices, my possibilities of sexual restraint. A place where “Seven Minutes in Heaven” might just mean a peck on the cheek, where she didn’t need to know the word “virginity” until she saw a movie like “Grease.” And maybe her first lover would really be her first love — maybe even her only love.

I suppose there’s an unspoken question that arises from this sudden pop interest in virginity, especially when it comes to women (even though the book and film are about men): How do you balance between Madonna and the Virgin Mary — for yourself, for your sisters, for your daughters? Religion never gave me an answer that was both ethically perfect and real-world practical.

A 24-year-old virgin — now that might be something to write a memoir about. But a 40-year-old virgin?

Save it for the movies, because it’s so sad you’d have to laugh.

 

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U.S. Left May Be Turning Against Israel

For years, American Jews, including liberals, have watched in astonishment as Europe’s left-wing media, academic and political elites have turned decisively against Israel and, to some extent, Jews, as well.

Now it may well be America’s turn, at least according to a recent survey by pollster Frank Luntz for the Washington-based Israel Project. In a shocking review of the largely left-leaning opinion leaders from America’s top colleges, Luntz found that Israel was clearly “losing the battle for the hearts and minds of America’s future leaders.”

For the most part, Luntz found the bulk of these young people — 150 randomly selected products of elite Ivy League colleges, as well as such West Coast wannabes as UCLA — viewed Israel as the unquestioned aggressor and villain of the Mideast crisis. In contrast, Palestinians were seen sympathetically as victims.

Luntz goes even further, suggesting that anti-Israel feelings are “also having a negative impact on attitudes to Jews right here in America.” Such sentiments also tend to spill over into negative views about Jewish Americans, in part due to their sympathy for the Zionist cause.

Overall, Luntz concludes, Jews are being categorized as a wealthy minority unsympathetic to the needs of poor people, particularly those of nonwhite and Third World backgrounds. The Ivy League-level graduate students surveyed also considered Jews to be overly politically powerful, “over-represented” on their campuses and a clannish people, many of whom inexplicably insist on associating with and marrying each other.

As one surveyed grad student put it: “Jewish people have lots of influence on the finances of our entire political systems … Palestinians are poor, thus they have less value to American politicians.”

The problem stems in large part, Luntz believes, with the information these students are getting from the mainstream media about Israel. But much more of it has to do with what they learn from their professors.

“Someone is educating these kids, and it is not the pro-Israel community,” he notes.

A studied ignorance certainly helps. Most of those surveyed by Luntz knew nothing about the circumstances of pre-1948 Palestine, including the original U.N. plan for a two-state solution, the run-up to the 1967 Six Day War or the fact that Israel, virtually alone in the region, is a functioning democracy with considerable, albeit not perfect, safeguards for civil liberties.

Fred Siegel, who teaches history at Cooper Union in New York, sees this in his own classes, and the culprit, he says, is the current left-liberal perspective shared by most academics.

“Liberalism is increasingly the politics of ignorance — it’s amazing what these kids don’t know about the Middle East or about Jewish history,” he suggests. “This is real trouble for Israel.”

It is also means “real trouble” for those Jewish liberals who still support Israel. Luntz found that while pro-Bush students backed Israel almost unanimously, the vast majority of Kerry backers tilted toward the Palestinians.

Where this leads already can be seen in Europe, where traditionally anti-Zionist and anti-Jewish sentiments have shifted from traditionally right-wing moorings. Today it is the left-wing academics, media and political leaders who tend to be the most vehement in their hatred of Israel.

This increasingly, one could almost say inexorably, tilts into anti-Jewish sensibility. Take, for example, the French establishment mouthpiece, Le Monde, whose publisher was recently fined by a French court for defaming the Jewish people as “a contemptuous people taking satisfaction in humiliating others.” Similar damning anti-Jewish sentiments are commonplace in other media outlets like Madrid’s left-wing daily, El Pais.

Even in Britain, our closest ally in the war on terror, many of those on the left are ferociously anti-Israel, and increasingly anti-Jewish as well. The left-leaning British Guardian famously ran a cartoon of Ariel Sharon eating a Palestinian child — it won first prize in the Political Cartoon Society’s contest for 2003.

“In Britain,” observed Daily Mail columnist Melanie Phillips, “it is open season on both Israel and Jews.”

As in France, anti-Semitic crime is on the rise in Britain, the majority taking place in greater London. Arguably the greatest world city, suggests Hebrew University history professor Robert Wistrich, has also become the center for “the mainstreaming of anti-Semitism and demonization of Israel.”

London leftist Mayor Ken Livingstone has welcomed vicious anti-Jewish jihadis to his town, while denouncing Sharon as “a war criminal” who should be in jail. To Livingstone, Israel has conducted “crimes against humanity” and has “indiscriminately slaughtered men, women and children in the West Bank and Gaza for decades.” Even after the recent Islamic terrorist bombings in his city, Livingstone continued to express his understanding for Palestinian suicide bombers since “they only have their bodies to use as weapons.”

Such attitudes are seeping into America’s liberal community. Indeed, respected left-wing observers like Todd Gitlin are troubled by a growing anti-Semitic tendency on U.S. campuses — not only at elite colleges, but also places like San Francisco State. Gitlin fears what was once described by early 20th century German socialist August Bebel as, “the socialism of fools” is now “the progressivism of fools.”

To be fair, so far this “progressivism of fools” has only infected the fringe of mainstream liberal politics. But the early signs are there. By backing divestment schemes against Israel, liberal churches and academics have managed to find moral equivalence among Israel and some of the most repressive, totalitarian regimes in the world. And in the liberal bastion of Seattle’s King County, local Democrats have endorsed a proposal to withhold U.S. tax dollars from Israel.

Yet, over time, such expressions of openly anti-Israel sentiments will likely become more a part of liberal dogma. Many in the current generation of left-leaning politicians retain emotional links to Jews and to Israel. They were brought up in a time when, for most liberals, support for Israel was automatic and anti-Semitism was something reserved for fascists, nativists and extreme Christian fundamentalists. Their successors, brought up in the for more permissive current academic and media climate, are less likely to keep a soft spot for a people viewed as on the wrong side of the “progressive” agenda.

Over time, this means it may become increasingly difficult for self-identified Jews — as opposed to those totally assimilated — to be both pro-Israel and Jewish, as well as left-leaning. Such a result would be a tragic limitation on our ability to function fully both as Jews and Americans.

Joel Kotkin is an Irvine senior fellow with the New America Foundation. He is the author of “The City: A Global History” (Modern Library 2005).

 

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Mideast Clash Not About Religion

The Israeli-Palestinian conflict is not a Muslim issue. It is a dispute over land, it is about an occupation that must end and it is about a people who deserve a state. But it is not a religious dispute.

For too long, the assumption that this is a religious conflict has gone unquestioned, with dangerous consequences. A friend of two British men of Pakistani descent, who set off explosives in London on July 7 that killed themselves, along with more than 50 others, told the Washington Post recently he had seen the bombers watching a DVD that purported to show an Israeli soldier killing a Palestinian girl.

The Israeli-Palestinian conflict has been one of the most jumped-upon bandwagons in both the Arab and the Muslim world, but framing it in religious terms serves no one’s interest, least of all the Palestinians.

The humiliation of the 1967 defeat, or the Naksa, not only dealt a deadly blow to pan-Arabism, which up till then had been the patron father of the Palestinian cause, but it also opened the door for Islamists to claim the Israeli-Palestinian issue as their own. And ever since, they have steadily shaped it to their liking.

The Muslim Brotherhood and fundamentalist groups in the Arab world used the 1967 defeat to remind the region’s mostly secular leaders that their defeat was because of those leaders’ godlessness. And ever since, the more Islamic you could make Palestine, the more legitimate you became.

So it is no wonder that Hamas has moved to the forefront of Palestinian politics, along with an Islamist ideology that bans cultural festivals and which it uses to act like the moral police of the Palestinians.

Encouraged to flourish by Israel in the 1980s as a counterweight to the secular Fatah — in the same way that the late Egyptian President Anwar Sadat encouraged the Muslim Brotherhood in a bid to keep in check Nasserites and leftists — Hamas was all too happy to frame the conflict between Palestinians and Israelis in religious terms that pitted Muslims against Jews.

The less democratic and more corrupt Palestinian politics became under Yasser Arafat, the more the Islamist way of doing things moved center stage. And so, suicide bombings, which had long been the bloody signature of Hamas and Islamic Jihad, were adopted by Al-Aqsa Martyrs Brigade.

Muftis and clerics in the Arab world gave their blessings to suicide bombings, laying another layer of religiosity atop the Israeli-Palestinian conflict. These same muftis and clerics today are trying to persuade us that violence in the name of religion is wrong but it is too late — their damage will take years to undo.

Suicide bombings do not come with an off button, and once they were made legitimate against Israelis, what was to stop them from being used against others? Suicide bombings are the Muslim weapon of choice not only in London and Israel but in Iraq, Saudi Arabia and Turkey. They are killing Muslims and non-Muslims alike, and yet our imams and scholars cannot condemn them.

For too long, the easiest Friday sermon to give began and ended by cursing the “Zionists,” often interchanging Zionist with Jew, stopping along the way to inflame the worshippers with news of the latest humiliations or atrocities committed against the Palestinians.

So nobody should have been surprised that after years of not uttering a word about Palestine nor about the struggle of its people to be free of occupation and to have a state of their own, Osama bin Laden suddenly discovered the goldmine that lay beneath the Israeli-Palestinian conflict.

Was anyone paying attention when two young British men of Pakistani descent went to Israel to carry out a suicide attack on a Tel Aviv nightclub on April 30, 2003? Assif Muhammad Hanif, blew himself up at Mike’s Place, a Tel Aviv nightspot, killing three other people. Two weeks later, the body of another British citizen, Omar Khan Sharif, who Israeli investigators say fled the bar after a bomb he was carrying failed to detonate, was found in the sea off Tel Aviv.

Who persuaded these young men to leave Britain and go to Israel to die for Palestine?

Cynical terrorist masterminds who are all too willing to send young Muslim men to their deaths have long exploited the Israeli-Palestinian conflict to their own ends. And irresponsible clerics and religious leaders, radical or otherwise, use the conflict to flesh out the victimized-Muslim scenario.

If only they would deliver equally impassioned sermons encouraging our young people in the West to become more active members of their communities and to not live caught between two worlds: a Muslim one at home and in the mosque; an “infidel” one outside.

Furthermore, the Israeli-Palestinian conflict is not a Muslim issue for the simple reason that it concerns Christians, too. Jerusalem is holy to Muslims, Jews and Christians. Muslims do not own the conflict.

Jerusalem is home to the Church of the Holy Sepulcher; Bethlehem is home to the Church of the Nativity. There are plenty of Palestinian Christians also living under occupation, and their plight is not made any easier because they are Christian. Israeli soldiers and Israeli tanks do not distinguish between Muslim and Palestinian Christians.

By allowing Islamists to co-opt the conflict, by allowing it to become an issue that is supposed to inflame Muslim anger around the world, the Palestinian cause loses the sympathy of many people who might otherwise lend support, but feel alienated by the increasingly Muslim terms within which the conflict is expressed.

It is long past time to wrestle back Palestine from the grasp of Islamists who have been all too eager to fly its flag for their own political ends. It is imperative to condemn suicide attacks everywhere — they are wrong when they are carried out in Israel, and they are wrong when they are carried out in Baghdad, London or Sharm el-Sheikh.

And it is about time we said loud and clear that the Israeli-Palestinian conflict is not a Muslim issue. It is a human issue.

Mona Eltahawy is a New York-based commentator. A different version of this opinion piece appeared in the newspaper, Asharq al-Awsat, a London-based pan-Arab publication for which she writes a weekly column. Her Web site is Mideast Clash Not About Religion Read More »

First Person – Death by Oprah

Oprah Winfrey is doing a show about “Ethnic Men Who Reject Their Own Women.” I am invited as an expert witness because I speak and write about the ugly stereotypes Jewish men have created about their wives and mothers.

You’ve all heard the jokes: the nagging wives, the frenzied mothers and, worst of all, the Jewish American Princesses. I am not amused by stories about JAPs who are spoiled and whiny and can’t cook and hate sex. I mean, no fair. I love sex — well, at least I did until I got Tivo. And I can cook very well, thank you; I just prefer not to. So what if I’d be willing to pay extra for a house without a kitchen?

Anyway, courtesy of Oprah, I now get to speak out on behalf of maligned Jewish women. And, courtesy of Oprah, I’m going in style. Her staff flies me to Chicago, first-class.

This turns out to be a big mistake — though I suppose I should resist blaming Oprah.

You see, I’ve got this problem with food. If someone else is paying, and I can have whatever I want, I just lose all control. It’s like there’s this tape in my brain that keeps playing over and over from my immigrant mother: “Finish your plate! Little children in Europe are starving!”

My friend Sandra’s mom had her own version: “Eat whatever you want — and the rest put in your mouth!”

So I’m on the plane, and the chirpy stewardess says, “Hi there! For your hors d’oeuvres, would you care for smoked salmon, caviar or paté?”

And what do I say? “Yes!”

I follow that with a stuffed Cornish game hen and a hot fudge sundae. Oy!

I wobble off the plane and a limo whisks me to my luxurious hotel just in time for dinner. Oprah Winfrey is trying to kill me — or is this an initiation rite or a test of some sort? Or maybe it’s like a drinking game where the winner is the last one to fall under the table. Didn’t Oprah have an eating disorder at one point? She ought to know better.

I don’t feel so good. All my body really wants is a nice cup of chamomile tea, but I tell my body to mind its own business. I sit down for a five-course dinner with beef Stroganoff. (I don’t usually eat red meat, but it’s the most expensive thing on the menu.) My body is angry with me. But the starving little children in Europe must be so happy!

Hours later, I am seriously unwell. I can’t sleep. What am I going to say on the show tomorrow? How can I convince people that Jewish women deserve respect? As I toss and turn, I indulge a favorite fantasy about a Jewish woman president. She would trim the budget by asking everyone to “Please bring a dish to the Inaugural Ball.” She would exchange guns for violins, and shut down prisons because they attract a “criminal element.” She would practice tough love, and demand social activism with the motto, You live here, too: I expect you to help with the housework!

I finally fall into fitful sleep, and at 5:30 a.m. I get a wake-up call. I’m sicker than ever, but unfortunately breakfast arrives. I force down eggs Benedict and a stack of buttermilk pancakes. Hey, it’s paid for. At 6:30 a.m., the limo arrives to take me, sick and nauseous, to the studio.

It’s showtime!

I’m ushered into the Green Room (how appropriate) with other guests, and introduce myself to another woman.

Me: “Hi, I’m Annie Korzen.”

Her: “How do you do, my name is Dr. Judith Cohen.”

Her mother named her “Doctor?” I think not.

There’s also a Chasidic rabbi: “Hello Rabbi, I’m Annie Kor….”

He pulls away like I’ve got leprosy: “Excuse me! But the only woman I am allowed to touch is the mother of my 24 children.”

We enter the studio. Lights, camera, action!

The first speaker is a single Jewish professional man: “I never date Jewish women. They look alike, they think alike, the only thing they’re interested in is the size of your wallet!”

It’s my turn; I want to bury this jerk with cutting wit and irresistible charm. But, it seems, clumps of Stroganoff in Benedict sauce are clogging my esophagus. I think I’m running a fever, and I am about to represent Jewish women by vomiting in front of 22 million people. With wit and charm in digestive cardiac arrest, pure animal venom takes over: “Same to you and double!”

The day after the show airs, I hear my son talking to one of his friends on the phone: “No way, that wasn’t my mother. I mean, not my real mother. Duh, you didn’t know I was adopted?”

My husband makes a feeble attempt to console me: “Don’t worry about it. Who watches Oprah anyway?” Yeah, right.

I guess the old saying is true, “There’s no such thing as a free lunch.”

For information about Korzin’s Aug. 13 show at Steinway Hall, see calendar

Annie Korzen is a writer and actress best known for her recurring role as Doris Klompus on “Seinfeld,” and her humorous essays on NPR’s, “Morning Edition.”

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