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January 11, 2007

Olmert goes to China; Hezbollah is back; Euro righties caucus; Jews get blamed again

Olmert Goes to China

Israeli Prime Minister Ehud Olmert traveled to China for talks on the Iranian nuclear threat. Monday’s trip also marks 15 years of relations between the countries and seeks to expand Israel’s current trade relations. Olmert’s family has historic ties to China: His grandparents fled there from czarist Russia in the early 1900s, and his parents were born and raised there.

“China is the country which hosted my parents. They studied in China. They spoke Chinese. They grew up in China, and the Chinese culture is part of my heritage and part of my earliest memory as a young kid in the State of Israel,” Olmert was quoted as telling the Chinese news agency Xinhua. “So China is not another country for me.”

Hezbollah Rebuilding, UNIFIL Ignoring

Hezbollah is rearming and United Nations forces are doing nothing to prevent it or disarm them, Israel’s military intelligence chief said. Maj.-Gen. Amos Yadlin told the Knesset Foreign Affairs and Defense Committee on Tuesday that the Lebanese terrorist group is rebuilding its rocket-launching capabilities. He also said the Syrian army had lowered its alert level to what it was before last summer’s war with Lebanon.

Yadlin told the committee it seemed clear that Syrian President Bashar Assad wanted to hold peace talks with Israel, but that his intentions were unclear.

Europe Gets Extreme-Right Caucus

Extreme-right parties in the European Parliament are forming a caucus. The Guardian reported Monday that the accession of Romania and Bulgaria this month to the European Union enabled the group’s formation. Under Parliament rules, a minimum of 19 parliamentarians from at least five countries are needed for the creation of a political group.

The group expects the Bulgarian member of the Attack Party and the Romanian members of the Greater Romania Party, both of which are known for their anti-Roma, or gypsy, and racist stances, to join. The faction is to be led by French National Front member Bruno Gollnisch, who is awaiting a court verdict on charges of Holocaust denial. It also would include Alessandra Mussolini, granddaughter of Italian dictator Benito Mussolini; and Andreas Moelzer, a former adviser to far-right Austrian politician Joerg Haider.

Moelzer told the Austrian Press Agency that the group will announce its plans when the Parliament gets under way Jan. 15. By forming a caucus, the group, which is to be called Identity, Sovereignty and Transparency, will be able to avail itself of E.U. funding and easier access to leadership positions in the Parliament.

Jews Blamed for Polish Archbishop’s Demise

Some supporters of a Polish archbishop who resigned amid controversy claimed Jews were responsible. Stanislaw Wielgus, the new archbishop of Warsaw, resigned Sunday at a ceremony at St. John’s Cathedral that was to mark his new post. Documents in Polish newspapers have revealed that Wielgus collaborated with the communist-era secret police, a collaboration he initially denied but finally admitted.

Following the surprise resignation, fights broke out between the bishop’s backers and detractors outside of St. John’s, The New York Times reported Monday. Some of the supporters shouted that Jews were trying to destroy the church. The Vatican will look for a replacement for Wielgus, who was replacing Jozef Glemp. Glemp, who held the post for several decades, stirred controversy when he defended the location of a Carmelite convent and the placement of crosses just outside the former Auschwitz death camp.

Anti-Semitic Attackers Visit Anne Frank House

Ten Belgians convicted of an anti-Semitic attack visited the Anne Frank House in Amsterdam. In the November attack, the 10 youths of Turkish descent threw stones and shouted anti-Semitic slogans at a group of Chasidic teens visiting Beringen, in eastern Belgium. Sentenced to 30 hours of community service, the youths were also invited to the Anne Frank House by Belgian Cabinet Minister Peter Vanvelthoven, who accompanied them on the visit. Vanvelthoven stated that he hoped “to encourage these youths to respect the Jewish people.”

Ahmet Koc, a member of Vanvelthoven’s personal Cabinet and a board member of the Turkish Union of Belgium, accompanied the group as well, saying the incident had been simply “a misunderstanding.” Laura Abrahams, a press officer of Vanvelthoven’s office, stated the Anne Frank House had been chosen over more local sites in Belgium because “it is easier for the perpetrators to identify with a young girl in their age group than with millions of victims.”

Yeshiva Student Attacked in Sydney

One week after a Holocaust survivor was murdered in Sydney, an Israeli yeshiva student may have been attacked less than a mile from the murder scene. Shortly after midnight Jan. 4, ambulance officers responding to an anonymous call found Nitzan Zerach, 23, lying unconscious in the street on which the yeshiva is located. Police initially believed Zerach’s injuries were self-inflicted as a result of intoxication, but hospital reports showed no noticeable alcohol in his system. Doctors discovered he had suffered a brain hemorrhage. Following a review of yeshiva security footage, a police spokesman told the Australian Jewish News that “new facts had come to light and that they were keeping an open mind.”

Jewish Groups Call for Wage Hike

Jewish groups called on the U.S. Congress to increase the federal minimum wage to $7.25. Jewish Funds for Justice and the Religious Action Center of Reform Judaism sent a letter to U.S. lawmakers Monday, signed by more than 450 rabbis and rabbinical students and modern Orthodox, Conservative, Reform, Reconstructionist and Renewal leaders.

“Jewish labor law rests on the assumption that a full-time worker shall earn enough to support his/her family,” said Rabbi Jill Jacobs, Jewish Funds for Justice’s education director. “To begin to realize self-sufficiency for workers as envisioned by Jewish law, we must raise the federal minimum wage.”

Ayalon Joins Nefesh B’Nefesh

Israel’s former ambassador to the United States was named co-chairman of Nefesh B’Nefesh. The aliyah advocacy organization praised Daniel Ayalon’s “diplomatic stature, worldly expertise and passionate Zionism” in its announcement Tuesday.”Aliyah is the ultimate means to securing the future of the State of Israel and the Jewish people,” Ayalon said. “Having had the distinct honor of serving the State of Israel in Washington and [becoming] intimately familiar with the American Jewish community, I am convinced of the need to further expand Western aliyah over the coming decade.”

Briefs courtesy of Jewish Telegraphic Agency.

Olmert goes to China; Hezbollah is back; Euro righties caucus; Jews get blamed again Read More »

Clergy sexual misconduct: What’s being done to rein in abuse?

Even as the Catholic Church has been rocked by a massive pedophilia scandal in recent years, the Jewish community also has been buffeted by high-profile cases of sexual impropriety involving rabbis and other authority figures.

How extensive is the problem of clergy sex abuse in the Jewish community? It depends on which criteria are used as a yardstick. One possible gauge is the volume of abuse complaints adjudicated by the ethics panels of the major religious denominations.
Judging by the tiny caseload, the problem appears to be negligible — unless, of course, wrongdoing by rabbis and other clergymen is underreported, as some observers maintain.

Rabbi Richard Hirsh, executive vice president of the Reconstructionist Rabbinical Association, counted three or four investigations into rabbinic sexual misconduct since the 300-member organization adopted a new code of ethics in 1999. Hirsh would identify neither the transgressions nor the transgressors. The code is again being revised.

“We’re not allowed to discuss any details,” he explained, although in one instance, he added, the association’s ethics committee merely admonished the accused rabbi to “be careful next time.”

Rabbi Joel Meyers, executive vice president of the Conservative movement’s 1,600-member Rabbinical Assembly (RA), said in the 17 years he has held his current post, only three rabbis have been asked to leave the RA or left on their own due to “inappropriate behavior” of a sexual nature. Last year, one rabbi was expelled. In addition, the RA insisted that “several” other rabbis found to have engaged in “seductive behavior” should undergo therapy.

Rabbi Basil Herring, executive vice president of the Rabbinical Council of America (RCA), a primarily Modern Orthodoxy organization, said the RCA has ruled on so few sexual misconduct complaints over the past 10 years that the number is not statistically significant.

The Union for Reform Judaism, which has 900 member congregations, sees no “particular need” to keep records on the numbers or dispositions of sexual misconduct cases, according to its president, Rabbi Eric Yoffie.

“I don’t happen to believe there’s any evidence of an epidemic of rabbinic sexual abuse,” Yoffie said. “If you are asking, am I aware of there being some significant numbers of people, my answer is no. We have to keep it in perspective.”

Yet the Awareness Center, a Baltimore-based Jewish clearinghouse of clergy sex abuse information, lists on its Web site scores of Jewish clergy who are alleged to be sexual predators. Some of them have been convicted of crimes, but some have not even been charged.

Although authoritative statistics quantifying the problem appear to be nonexistent, some experts estimate that “between 18 and 39 percent of Jewish clergy are involved in sexual harassment, sexual exploitation and/or sexual misconduct — the same percentage as non-Jewish clergy,” according to the 2002 book, “Sex, Lies, and Rabbis: Breaking a Sacred Trust,” written by psychotherapist Charlotte Rolnick Schwab.

“All denominations are involved,” Schwab wrote.
In her book, she said quantitative data were drawn in part from a conversation with the Rev. Marie Fortune, director of the FaithTrust Institute, a Seattle-based nonprofit organization that fights sexual and domestic violence.

Schwab in her book added: “The large number of cases alone … in my files bears out this estimate.”

Contacted later, Fortune said: “To my knowledge, there are no definitive statistics in any of our faith groups that quantify the problem, and what we have instead are anecdotes and, in some places, numbers of complaints brought in that particular jurisdiction.”

Fortune said her “best guess, based on anecdote and experience,” is that 10-15 percent of all clergy have been involved in some form of sexual impropriety.

Offenders include, for example, Orthodox youth leader Rabbi Baruch Lanner, a former regional director of the National Conference of Synagogue Youth, who is serving a seven-year prison sentence for abusing teenage girls while he was principal of a New Jersey yeshiva. That scandal set off a storm in the Orthodox world, stemming from allegations that rabbinic leaders and others had long been negligent in supervising Lanner.

More recently, David Kaye, a prominent 56-year-old Conservative rabbi from Maryland, was ensnared in a nationally televised pedophile sting operation. Kaye, the former vice president for programs of Panim: The Institute for Jewish Leadership and Values, was sentenced Dec. 1 to 6 1/2 years in prison for trying to solicit sex last year from someone posing on the Internet as a 13-year-old boy, a case that was featured on the network television show, “Dateline NBC.”

Virtually all denominations, except segments of ultra-Orthodoxy, now have formal codes on the books that outline unacceptable clergy behavior and mandate precisely how complaints of sexual impropriety are to be investigated and adjudicated by in-house ethics panels.

The system, according to critics, suffers from an institutional fear of lawsuits and excessive secrecy — both byproducts of an ethical quandary faced by decisionmakers. They must balance an individual’s right to privacy against the obligation to protect the public from a potential sexual predator.

One symbol of that ethical push-pull is the Awareness Center, a private, 5-year-old Jewish organization devoted to protecting the public from abusers. It has been both criticized and praised for its policy of identifying rabbis and other sexual predators on its Web site, even if they have not been tried in court.

Perhaps the most serious impediment to controlling clergy abuse is what Chicago psychologist and psychoanalyst Vivian Skolnick calls “the plague of silence” — the continuing reluctance of victims to report transgressions.

“People are afraid of being ostracized if they come forward,” said David Framowitz, 49, who has alleged in a recently filed federal lawsuit that he was abused decades ago by a Brooklyn rabbi.

Like most of the observers, anti-abuse activist and author Drorah Setel, a rabbi at a Reform congregation in Niagara Falls, N.Y., lauded the denominational rule makers for taking steps to undo decades of inaction and denial — but she faulted their specific policies, nonetheless.

“They are really well-intentioned, but they just don’t understand the process and the issues involved in sex abuse cases,” said Setel, who has written extensively on the topic of clergy sexual misconduct.

Clergy sexual misconduct: What’s being done to rein in abuse? Read More »

Awareness Center and other blogs draw praise and scorn

There is no unabridged database of rabbinic sexual abusers. But there is the Awareness Center.

It’s not a physical place, but a Baltimore post office box, cellphone number and Web site — ‘ target=’_blank’>unorthodoxjew.com, the ‘ target=’_blank’>Jewishwhistleblower.blogspot.com and ‘ target=’_blank’>www.adatariel.org.

Another special Shabbat service today honors the memory of the Rev. Martin Luther King Jr. The choirs of Temples Kol Tikvah, Judea and Aliyah join voices with St. Bernadine of Siena, Calvary Baptist and New Christ Memorial church choirs in a community concert titled, “Keeping the Dream Alive!”

7:30 p.m. Free. Temple Kol Tikvah, 20400 Ventura Blvd., Woodland Hills. (818) 348-0670.

Sunday the 14th

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Patricia Marx, who is hilarious for a living, has written for the Harvard Lampoon (first woman ever elected), “Saturday Night Live,” and The New Yorker. Today, she comes to Dutton’s Brentwood to hock her first foray into fiction, “Him Her Him Again The End of Him.” If praise by Steve Martin and Susan Orlean isn’t enough to get you to pick it up, check out an excerpt at ‘ target=’_blank’>www.duttonsbrentwood.com.

Wednesday the 17th

MLK Observances; Beethoven @ LACMA; Alpha Dog Rising Read More »

Discovering the Name

The first Torah portion in Exodus is Shemot, Hebrew for “names.” “These are the names of the Israelites coming to Egypt…” (Exodus 1:1).

That might be where we got the name of the parsha, but that is not where the parsha takes us. Namings take place throughout Shemot. Moses gets a new name from the daughter of Pharaoh — her mistaken grammar is a mask for prophecy. In rabbinic commentary, the daughter of Pharaoh receives her name, and of course, God reveals God’s name to Moshe.

Take Pharaoh’s daughter’s naming of Moshe. You remember the story: Moshe’s mother, Yocheved, puts her baby in a little tevah, or vessel, made of papyrus. The word “tevah,” when it appears in the Bible, is usually translated as “ark” — the same word is used for Noah’s floating biosphere. (Perhaps to say: Just as Noah’s ark carried a new start for humanity, so does Moshe’s ark.)

The heretofore unnamed daughter of Pharaoh goes down to the Nile to bathe. She sees the ark stuck in the reeds (the suf) and the crying baby within. She realizes he is one of the Hebrew children, but she pities him, takes him in and finds him a wet nurse. She names him Moshe, saying: “Ki min ha’mayim m’shitihu” (because from the water I drew him out).

Pharaoh’s daughter prophetically sees the fortune of the crying infant and names what he is to do years later — draw the people of Israel through the water of the Yam Suf, the Sea of Reeds. He is the Moshe, the One Who Draws From the Water.

According to the sages, this baby boy already had a name. In Shemot, we are told that when the boy was born, his mother looked at him and said, “Ki tov” (how goodly).

Yocheved uses the same phrase God did when He saw the days of creation — “Ki tov” (It is good). Perhaps it is used to say that the story of creation represents the birth of the world, the moral aspect of which had gone so awry, and the birth of Moses symbolizes the rebirth of the moral universe.

Based on Yocheved’s exclamation, the sages say that boy’s name was Tuvya: the goodness of God — “a sign that he was fit for prophecy.” But the sages remind us that the prophecy of Pharaoh’s daughter established the name that even God would use. Moses’ name would not be based on his capacity, Tuvya, but rather his deeds, Moshe.

We don’t know the name of Pharaoh’s daughter until the sages name her: Batyah, the daughter of God. Her compassion and devotion to Moshe made her the adopted daughter of God.

Rabbinic midrash adds a beautiful symmetry to this already mysterious irony: The daughter of Pharaoh names the greatest prophet of Israel, and the sages of Israel name the daughter of Pharaoh.

A modern midrash fills this out. Israeli poet Zelda Schneersohn Mishkovsky, the first cousin of the Lubavitcher rebbe, wrote an extraordinary poem titled, “Unto Every Person There Is a Name” (“L’chol Ish Yesh Shem”), which contains the following lines:

“Unto every person there is a name
Bestowed on him by God
And given to him by his parents….”

As we meditate on this idea of names, of names given and destinies and identities established, questions arise: How is our inner identity established, that living tissue of inner essence, that mutely conscious dimension of our souls which gives continuity to our inner lives? Are we only named by the names people call us, our admirers and detractors together? Are we named by our aspirations or our failings, or by what we have learned as we step and stumble from one to another?

I believe that God has placed a secret name within each of us, and that it is our life’s purpose, at least partly, to know and speak that name with all we do. There are moments in life that define our names. The rest of our lives can be spent living up those moments or atoning for the moments when we have forgotten our inner name.

And in each of these moments of internal naming, where some aspect of our spiritual identity is engraved upon the soul, God is present.

Moshe said to God: When I tell the Israelites that the God of their ancestors has sent me, they will ask me, “What is his name?”

God says, “Ehyeh asher ehyeh” (I shall be who I shall be).

I think of God here, in this context, as being present in our spiritual strivings. God’s inner identity, the unknowable infinite nothingness of the Divine, is not what Moshe is asking. Moshe is asking of the name of the God sending him to this work that will define his life.

God says, perhaps: Don’t ask for me a fixed identity, a name that will ease your anxiety as you go about your life’s work.

Perhaps God is saying: “Get to your work, discover your name and I will be there with you.”

Mordecai Finley is the rabbi of Ohr HaTorah congregation, as well as provost and professor of liturgy and mysticism at the Academy for Jewish Religion, California Campus.

Discovering the Name Read More »

Plan 9 from La Belle France

If I were the boss of L.A. Jewry, I’d make it easier for French Jews to move to Los Angeles. Why? Because many of them would love to live here. And judging from thosethat have already settled here, they boost the local economy, they enhance our quality of life, and they love their Judaism.

French Jews, especially the ones originally from Tunisia (“Les Tunes,” in street slang) have an infectious spirit of the good life that can light up a neighborhood.

And slowly, very slowly, these French Jews are bringing their distinctive brand of joie de vivre to the Pico-Robertson neighborhoodIt started a few years ago with a little bakery called Delice on the north side of Pico Boulevard, just east of Robertson. Here was a delicious little sanctuary of French perfection — kosher enough for the Lubavitcher Rebbe — that gave the hood an alternative to the traditional Ashkenazic fare at places like Schwartz’s Bakery across the street.

This French haven was not a Vegas-style simulation with pictures of the Eiffel Tower and cute men in berets carrying baguettes to impress Midwestern tourists. This was the real thing. Owner Julien Bohbot and his wife — both French Jews originally from Morocco — imported many of their ingredients from France, and even though that made them a little pricier, they became a mini sensation.

They also became a place for the French Jews of the hood to hang out and reconnect. That’s where some of them planned the next injection of Frenchness into the neighborhood.

One of these planners was a young, bright-eyed French Tunisian Jew named Fabrice Ghanem, who after a year of tasting the food on Pico Boulevard dreamed of opening up a restaurant worthy of the boulevards of Paris.

Tunisian Jews have a reputation in business of being very resourceful. Within about six months, Fabrice and his brother had opened the latest kosher buzz on Pico, a French steak house called Shilo’s. As he served me an Italian coffee on a recent Sunday afternoon, his handsome face kept grimacing, because he had to tell callers he couldn’t take any more reservations. By 5 p.m., he had already turned down 35 people, which explains why he’s working around the clock to finish an expansion that will double his capacity.

The success of Shilo’s is not just due to the Frenchness of the menu, but also the Frenchness of the attitude, which basically goes like this: I am French, and in France we like to think we do everything a little better, especially when it comes to pleasure. That’s why at Shilo’s you’ll find the only kosher foie gras in town, fish (loup de mer, not quite but almost like sea bass) shipped in from Tunisia and a sommelier named Olivier who insists on different wine glasses for red and white.

This is Jewish? Well, in Paris it is.

And if it were up to the several-hundred French Jews now living in Los Angeles, this kind of Frenchness will continue to infiltrate kosher neighborhoods like Pico-Robertson.

Already, the word is out that a popular French Tunisian restaurant on Melrose, Greta’s, will soon open a place on Pico, right next to Schwartz’s Bakery. Delice is also planning to open a restaurant, and I heard from a reliable source that two French Jews had just purchased a building in the heart of the hood, where they plan to open a kosher French sushi place. Apparently, the culinary world in Paris has really taken to sushi.

Hood adjacent, in the Rodeo Collection just downstairs from the new Prime Grill, is The Cow Jumped Over the Moon, a little kosher French cafe that imports fine wines, cheeses, custom-made chocolates from Normandy and other specialties directly from France. The owner, a French Ladino-speaking Jew named Laurent Masliah, is also expanding his menu and his capacity over the next few months.

The French kosher touch is spreading in different ways. For the past couple of years, an enterprising Algerian Jew named Pierre Sebban, who davens at the Pinto shul on Pico Boulevard every morning, has been stocking the aisles of many local food markets with imported French cheeses, wines and other delicacies.

And all this injection of Frenchness is not just in food. Next door to Gino Tortorella’s hair salon, also on Pico, is a classy eyewear boutique called Eyediologie, started by a Moroccan Jew named Max Castiel (who regularly brings in rabbis from France to speak) and his French Algerian wife Chantal. Surrounded by gift shops and kosher butchers that have been around for some 30 years, Eyediologie — with a boutique of French fashion accessories just next door — is another touch of Paris in the shtetl.

God bless America.

When they pray, which is often, most French Jews have congregated to the Pinto shul, where they lead quite a passionate minyan. Some also go to La Cienega Boulevard to the minyan of Rabbi Schmuel Miller, a brilliant, French-speaking scholar of Talmud, Rambam, Spinoza and ancient Sephardic melodies and texts.

What I have found especially captivating with these French Jews is the blending of French aesthetic perfectionism with the classic humility of the observant Jew, who knows that everything comes from God. You would think that these traits would be mutually exclusive, but in the hands of this new generation of religious bon vivants, they’re not.

Maybe some of it has to do with simple gratitude. Many, if not most, of these French Jews have grown exasperated with the deteriorating situation of Jews living in France. So the freedom and opportunities of Los Angeles are a natural.

But there’s a painful footnote to this story. French Jews have a very difficult time getting visas to live in the United States. According to Frank Valenti, a well-known French Tunisian Jew who’s been a major supporter of the Pinto shul for years, there would be hundreds more French Jews bringing their savoir faire to Los Angeles if it were easier for them to get a visa. So many of them have to go back and forth on temporary visas, and some just wait and hope.

Maybe they should find a way to get the head of immigration down to Shilo’s so they can work their French charm, with a little help from Olivier, the sommelier.

David Suissa, an advertising executive, is the founder of OLAM magazine and Meals4Israel.com. He can be reached at dsuissa@olam.org.

Plan 9 from La Belle France Read More »

A kiss on the hand may be so Continental, but diamonds aren’t forever anymore

“No one would want a diamond on their finger if they knew it meant another person lost a hand.” — Jennifer Connelly in “Blood Diamond.

When I turned 18 years old, my parents gave me a pair of diamond earrings.
Later that same night at a comedy club, when a comedian on
stage asked me what I got for my birthday, I showed him the diamonds.

“You must be Jewish, right?” he said.


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Jewish Singles Cruises

I was — still am, as a matter of fact. But I didn’t know yet about Jews and diamonds. I’m not talking about the diamond industry, in which Israeli and Diaspora Jews are heavily involved, but in the purchase and wearing of diamonds.

Over the next few years, as more of my young girlfriends got engaged, boasting rocks the size of eyeballs on their smooth, manicured hands, I was as mystified by the appeal of these gargantuan rings as I was by the rush to the chuppah.

Why would you want to wear a $10,000, 2-carat obstruction — getting snagged on sweaters, dirty on hikes, hidden on subways, lost during hand-washing — on your hand every day? Was this the price of your dowry? Was it the measure of a woman’s value, like so much chattel, as written into the traditional ketubbah, the Jewish wedding license?

It must be, I thought, as it seemed that the bigger the ring, the more valued my friends seemed to feel.

Look, it’s not like young Jewish women are the only ones taken in by the diamond hype — women everywhere have fallen for the industry slogan, “Diamonds Are Forever,” which, as evidenced by the high divorce rate, they are not. (So what if the stones last forever? The promises of love they ostensibly represent can fade like ice melting.)

This whole issue came to mind again after watching “Blood Diamond,” director Edward Zwick’s exposé of conflict diamonds — stones acquired in war zones, in this case during the civil war in Sierra Leone.

Much has been written about the film and the state of the diamond industry today — for instance, is it true that the big companies store away diamonds to make them more valuable? Is it possible for consumers to differentiate between “conflict diamonds” and “conflict-free” diamonds? But after all is said and done, what bothers me still about diamonds is the same question I had when I was 18.

What do diamonds have to do with love?

Now, as when I was 18, I still believe: nothing.

When I was 18, I thought I’d buck the trend. I swore I wouldn’t get married till I was at least 25, I said, to the consternation of my friends and relatives, and I wouldn’t wear a diamond ring.

“You just don’t understand!” My friends rolled their eyes at yet another of my feminist outbursts. A diamond, they said, represents something. “People see the rings on your finger, and they know you’re taken, and well taken care of.”

“Why can’t I wear an amethyst, a sapphire, a ruby?” I said.

It’s not like I really wanted to wear a different stone. There would still be the same snagging, mugging and hiking problems. As a matter of fact, I hate all rings, because when it comes to typing, writing, playing piano and surfing, they just get in the way.

But a diamond ring seems to me — now that I see the controversy of their production — a symbol of everything wrong about the institution of marriage.

No, I’m not so antediluvian as to say: “Why get married? It’s just a piece of paper.”
I believe marriage is a holy covenant, one that makes both a private and public statement as to a couple’s commitment. I just don’t know why a diamond, through marketing genius, must represent that commitment.

And why we, as consumers, as single women — some of whom now buy themselves diamond rings as symbols of their self-sufficiency — give in to the hype, especially now knowing the controversial origins of some diamonds.

As to my own diamond earrings, like most of my jewelry — lost, broken, languishing in boxes waiting to be restrung, cleaned, soldered — I lost one of the earrings a few years after my birthday. I had the other one made into a necklace. It hangs from a gold chain, fastened by a secure clasp to prevent loss. It’s a rather delicate, miniscule stone, really, and it’s the only piece of jewelry I’ve kept over the years.

It survived the years with me: the transcontinental and transatlantic moves, the boyfriends, the jobs, the successes, the losses — and somehow it has come to mean more to me than the sparkle it emits, more than the sum of its parts.

I hope that when I get married I’ll eschew the whole ring thing, or at least the diamond, or maybe the diamond that costs two months’ salary — and especially the diamond that costs someone their hand or their life.

But who knows? Love — and especially weddings — have a way of making even the most staunch feminists starry eyed. Still, I hope it’s my love — not the materialistic sparkling symbol of it — that lasts forever.

A girl can always dream.

A kiss on the hand may be so Continental, but diamonds aren’t forever anymore Read More »

Dr. King in Hollywood

Like many synagogue guest speakers, Dr. Martin Luther King Jr. began his address to the members of Temple Israel of Hollywood on Friday, Feb. 26, 1965, with a pitch.

“Rabbi Nussbaum, officers and members of this great congregation, ladies and gentlemen,” he intoned. “I consider you real friends of our struggle. I want to thank you for your support…. This financial support will go a long, long way in helping us to continue in our humble efforts to make the American dream a reality.”

Dr. Martin Luther King
Temple Israel of Hollywood

I’ve heard the speech three times now (it’s here on this Web page so you can, too), and each time I smile at the notion that there’s no order of business too urgent and no speaker too majestic to forego … the appeal.

To Ruth Nussbaum, the wife of the late Rabbi Max Nussbaum, who brought King to Los Angeles to speak, the fundraising pitch was perfectly in keeping with an occasion that struck her at the time as eventful, though not immediately historic.

“You must remember, at that time it didn’t have the historical impact we put into it looking back,” she told me by phone.

Nussbaum is 95 now, but her memory of that Shabbat when King came to speak at her husband’s synagogue is keen. (Actually, her memory of everything is keen.) “It was exciting and impressive and symbolic for what we stood for, but history hadn’t happened yet; it was in the making.”

That’s the tricky thing about history: events and decisions that now seem merely interesting or important, in retrospect turn out to be crucial.

Rabbi Nussbaum had long been involved in the civil rights movement and interfaith relations. He invited King to address his congregation, and the reverend accepted.

As Kevin Roderick relayed at laobserved.com, King arrived in town amid heavy security:

“Selma was heating up that month, and Malcolm X had just been killed in New York, so King arrived in Los Angeles under heavy guard. It was his first trip west since winning the Nobel Peace Prize. King … attended a screening of ‘The Greatest Story Ever Told’ at the Cinerama Dome (now the ArcLight). The theater crawled with police because of death threats and the seizure of stolen dynamite connected to a racist group.”

King was 36 years old at the time.

“We invited him to Shabbat dinner at our house — we had all the speakers to our house for Shabbat dinner,” Ruth Nussbaum told me. “But he couldn’t come because of security.”

King did attend a reception at the home of ACLU stalwart Dr. Irving Lichtenstein. The FBI warned Lichtenstein that someone might attempt to assassinate King in the Beverly Hills surgeon’s home, but the doctor refused to cancel the event. According to a Los Angeles Times obituary, Lichtenstein told the FBI they could attend the dinner, but only if they wore tuxedos like other guests.

More than 1,700 people packed the sanctuary on Hollywood Boulevard to hear King.

Midway through the regular Friday evening service, Rabbi Nussbaum rose to introduce him as “the man who has changed the moral climate of America, to a point by which our country and our nation will never be the same again.” He has “given the history of our generation a forward thrust, a sense of direction, an encounter with destiny.”

If you listen to King’s oration — and you owe yourself a quiet 45 minutes to do so — you’ll hear something unusual: It’s not just about racism. In fact, he barely mentions the words “segregation” or “Negro.”

The tropes of the March on Washington speech, which King had delivered two years earlier, are all there, the references to the mountaintop, to the Promised Land, to the prophetic call for justice to “roll down like a mighty stream.”

But as much as the speech was about racial equality, it was also about the struggle to end poverty and to end war. We think of King as a black leader, but through his words, spoken here in Los Angeles, it is clear that his ultimate concern was the fate of the individual human soul, and of humankind — an encounter with our destiny.

“We have allowed our civilization to outrun our culture,” King preached. “We have allowed our technology to outdistance our theology…. We’ve made of the world a neighborhood, but we failed through moral commitment to make of it a brotherhood… What does it profit a man to gain the whole world of means — airplanes, television, electric lights — and lose the end, the soul?”

Because it was customary at that time not to applaud in a sanctuary, King’s rousing, passionate oration was met with utter silence. Then, he departed. He didn’t stay for the end of services, Ruth Nussbaum recalled. It was, perhaps, just one more stump speech on King’s long, wearing road. Hearing his words now, however, on a pristine recording, dusted off and made public for the first time after so many years, the speech seems eerily prescient.

Three years later an assassin would make good on all those threats, and a speech that at the time seemed like yet another step in the campaign for civil rights would become a rare, historic document of a visit from a still-living martyr. None of us knows for sure which weeks are portentous, and which are merely important.

Frankly, this week, with Congress and the president poised to decide whether or not to escalate the war in Iraq, feels like it may be one of those weeks.

Were King still here to take the pulpit of Temple Israel this week, the week that contains a day in his honor, what would he say?

What moral leadership would he provide to question, to counter, this deeper descent into the quagmire, this further misuse of noble lives? How would our president and our Democratic leaders fare confronted by a man of such practical and moral clarity?

“We’ve ended up with guided missiles and misguided men,” Dr. King told the Shabbat worshippers and guests at Temple Israel.

And without Dr. King around to guide us, who will?

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