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December 3, 2009

Jewish groups split on New York gay marriage vote

Orthodox leaders commended and Reform leaders condemned the New York State Senate’s vote to defeat a measure legalizing same-sex marriage.

Agudath Israel of America and the Orthodox Union lauded Wednesday’s 38-24 vote against the bill.

“While we must always respect all individuals as created b’tzelem Elokim, in the image of G-d, Jewish teaching clearly opposes homosexual conduct and the legal recognition of such relationships as being akin to traditional marriage,” the Orthodox Union said in a statement. The OU also said it must “respectfully repudiate those who misquote or misappropriate Jewish law or thought in support of this legislation.”

Agudah noted the work its members did in advocating against the measure.

“When our community comes together to respond to challenges, good things happen,” said Rabbi Chaim Dovid Zweibel, the group’s executive vice president.

New York Reform leaders were disheartened by the vote.

“This backward step is a deeply disappointing delay on the road to equality, and a vote that is on the wrong side of history,” said Rabbi Marc Gruber and Honey Heller, co-chairs of the Reform Jewish Voice of New York State, in a statement.

“We know well that civil marriage can exist in harmony with respect for a diversity of religious beliefs on the issue of same-sex marriage,” they said. “Although the Reform Movement celebrates and supports the religious sanctification of same-sex marriages, we respect the view of those faith traditions that hold differing views on this issue. That is why it is essential that civil marriage laws are not rooted in theology, but in the principle of equal rights.

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Understanding the Rape of Dina

We are about to read the disturbing story of Dina, the daughter of Lea and Jacob. The entire chapter 34 of Bereishit, all 31 verses, narrates the events surrounding Dina’s rape and her brother’s response. We will read how after Dina is raped, her father Jacob is silent; then all of Dina’s brothers devise a plan where they convince the people of Shchem to circumcise themselves, and on the 3rd day Shimon and Levi rise up and murder the men of Shchem. Many people may have read the Red Tent, where Anita Diamante reads the text as a love story between the prince of Shchem and Dina—but I believe this to be a misrepresentation of the text. If you look closely at verse 2, it says:

“And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled he (vayi’aneha)”

He saw, he took, and lay with her and HUMBLED HER, afflicted her, raped her: inui. Diamante ignored this word, thereby making the story more palatable. I too have trouble coming to terms with the story, but it was that very word, inui, that helped me understand the purpose of the Dina narrative and why the torah dedicates so much space to it.

We are told near the beginning Genesis (15:13)  that in order to enter into a covenantal relationship with Gd, Jews must undergo 3 experiences: one must be a stranger in a strange land, enslaved, and suffer: geirut, avdut, and inui.  We see these 3 words appear several times throughout the stories in Bereishit, but it is especially clear in the book of Exodus. (chapter 1, eved 5x, inui, 2x, ger, 1x in chp 2)  Bnei yisrael enters into a covenantal relationship with God only after being strangers in Mizrayim, enslaved by the Mizrayim, and caused to suffer bitterly in Egypt; only after experiencing geirut avdut and inui does Gd redeem Bnei Yisrael.

The story of Dina is an exact parallel to the story of the Exodus.  Let’s examine what the parallels are.  Dina in Shchem is like Bnei Yisrael in Egypt.  Having newly arrived in Shchem, she is a stranger—so lonely, that in the first pasuk she goes out to find friends,  “Lirot b’bnot ha’aretz.”  But, rather than find friends, she encounters the prince of Shchem.  And, as we already saw he takes her, lies with her and afflicts her. We are told that she suffers. In addition, Shcehm holds her captive, enslaves her in his house for at least 3 days until Dina’s brothers rescue her.  Like Bnei Yisrael in Mizrayim, Dinah experiences geirut, avdut, and inui.

Jacob, in our story, is as silent as God was for 400 years while the Jews suffered in Egypt. In verse 5 we are told:

“Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.”
When Jacob heard that his daughter had been defiled, he kept silent.  He did nothing.

Then, perhaps because their father did not come to defend his daughter, 2 of Jacob’s sons, Shimon and Levi rise up in anger, and slay the people of Shcehm. The questions is, who do Shimon and Levi represent in our metaphor? Could they be like Moses, who also rises up and kills a Mitzri in defense of his brethren. Rashi (34:25)says that Shimon and Levi merit being called Dina’s brothers (Achai Dina) because they were willing to risk their lives to save her. Moses too risked his life to defend and save the Jews.

Or perhaps, Shimon and Levi represent God, who after so many years hears the pain and suffering of his children.  God rises up and kills the first born in Egypt.  Immediately following the death of the first born, in chapter 12 verse 31of Exodus, God instructs bnei yisrael to get up (kumu) and go out of Egypt so that they could serve and worship God.  And, after Shimon and Levi kill all the people of Shchem in the Dina narrative God says, in ch 35 verse 1: come, get up (kum) go to beit-el, sacrifice to me and worship me.

The story of Dina is an exact metaphor for the experience of the Jews in Egypt.  After the Jews experience geirut, avdut and innui—being a stranger, being enslaved, and being afflicted, only then are they ready to receive the Torah at Mt Sinai.  Here too, Dina’s suffering is the impetus that allows God to bless Jacob, renaming him Yisrael.  The blessing reiterates the promise that Jacob will be the father of Bnei Yisrael, that he will be a great nation, and along with all of Bnei Yisrael, will inherit the land of Israel.

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Parallel Lives in Urban Israel

Like ads for the December holiday shopping season, which now start around the Fourth of July, the drumbeats for the Oscar and Golden Globe awards seem to resound earlier each year.

As an early alert service for our readers, nominees for the Golden Globes will be announced at 5 a.m. on Dec. 15, while the laggard Academy won’t reveal its nominees until 5:30 a.m. on Feb. 2.

The winners — if you can stand the unbearable suspense — won’t be crowned until Jan. 17 for the Golden Globes and March 7 for the Oscars.

Following tradition, herein we will focus first on Jewish-interest entries among the foreign-language films from 65 countries, ranging from Albania to Vietnam, competing for Oscar honors.

This year, one Israeli and six European movies meet our flexible criteria for “Jewish interest,” which includes any film bearing on World War II and the Holocaust, an era that continues to haunt filmmakers.

The Israeli film academy broke new ground this year by choosing as its top choice “Ajami,” a picture focused on the country’s Arab population that is filled with predominantly Arabic dialogue.

A close runner-up was “Lebanon,” a powerful film shot entirely from the perspective of a crew of Israeli soldiers inside a tank.

But after two Oscar-nominated movies dealing with the Lebanon wars — “Beaufort” and “Waltz With Bashir” — missed the top prize at the Academy Awards in the last two years, the apparent feeling in Tel Aviv was to try a different subject.

Ajami is the name of a Jaffa neighborhood, where Arabs and Jews live side-by-side, but segregated, in mutual suspicion and hostility.

Although now partly gentrified, it is still a rough place, akin to New York’s old Hell’s Kitchen, with its own Arab mafia, illegal Palestinian workers, drug dealers, tough Israeli cops and an Orthodox Jewish enclave within the enclave.

There are also Jewish and Arab mothers who try to raise families and shopkeepers who try to make a living and who hope that their children won’t get caught in the crossfire. It’s all far away, in milieu if not in distance, from the romantic Jaffa seafood restaurants bordering the Mediterranean, patronized by foreign tourists and Israelis.

The film is the creation of two young Israelis, the Jewish Yaron Shani and the Christian Arab Scandar Copti, who worked nine years, from conception to wrap-up, to make their first feature movie.

Copti and Shani have divided the film into four “chapters,” which seems to confuse rather than clarify the complex plotline with its throng of characters, but the raw emotions of the protagonists, none professional actors, give “Ajami” its powerful impact.

There are touches of “The Godfather” in a Palestinian elder who mediates when an Arab shopkeeper kills a member of an extortionist gang, and of “Romeo and Juliet” in the romance between an Arab man and a Jewish woman, and, equally forbidden, between a Muslim Arab man and a Christian Arab woman.

Much of the emotional drive of “Ajami” derives from the approach of the two directors, who shot the scenes in chronological sequence, while the amateur actors worked without rehearsals and without knowing what came next in the plotline.

“Sometimes everything became so real and personal that we had to physically stop the scene so that no one would be injured,” Copti said. Cinema doesn’t get much more verité than that.

“Ajami” is Israel’s biggest box office hit this year, and it is a pity that it cannot be shown in Arab countries. That means, as Variety put it, “that the most intelligent critique of the occupation will remain largely unseen by a target audience starved of multidimensional fare.”

Shani, the Jewish co-director, is 36 years old, a graduate of the Tel Aviv University film school, with a somber view of Israeli society.

“We live in a very diverse culture and in a very conflicted society,” he said in a phone interview. “Each side, Arabs and Jews, tries to dehumanize the other side; it is difficult to deal with each other as real human beings.”

“Ajami” was made for $1 million, hardly enough to pay for cocktails and appetizers at a Hollywood launch party, with 60 percent of the money coming from German sources and 40 percent from the Israeli government’s film fund.

“We shot the film in 23 days, but it took more than a year to edit it,” Shani said. “Sometimes we would discuss a single scene for five days.”

Shani now lives in the unglamorous port city of Ashdod, with his wife and 11-month-old daughter, in the home of his in-laws. “I put every penny I had into the movie,” he said.

Copti, the Arab co-director and co-writer, was born 34 years ago in Ajami and still lives there. “There are now about 32,000 Jews and 18,000 Arabs living in Ajami, but we live as segregated communities,” he said.

To plot his movie, Copti drew on his own experiences, the reports of others and on “what could have happened.”

He acknowledged that there are drug gangs, discrimination and resentment of police in almost every large city in the world. But in addition, he maintained, the Arab citizens of Israel have to cope with racist laws.

“This is an uncomfortable place, where I always have to struggle to get my rights,” Copti said.

There are additional conflicts in the film. The friends of one affluent Palestinian (played by Copti) upbraid him when he brings a Jewish girlfriend to a party. However, the father of a Christian Arab girl is even more outraged when she falls in love with a Muslim Arab.

None of these conflicts prevented Copti and Shani from forming a deep personal friendship. “We may have some differences in our points of view, but we love each other as human beings,” Copti said.

Indeed, now that the nine years of labor on “Ajami” are over, Copti will get married in December, and Shani will be an honored guest.

One puzzling absence among the foreign film entries this year is that of a Palestinian contender. This despite the fact that such films have won critical praise in past years, and that this year a top-notch picture like “Laila’s Birthday” would have made a strong contender.

The Journal tracked down Ismail Eitedal, who heads the cinema department of the Palestinian Ministry of Culture, but she seemed equally puzzled.

“We had three possible films we could have entered, but none of the producers made a submission,” Eitedal said. “But we’ll have something next year.” n

“Ajami” will screen at the Laemmle theaters in West Hollywood and Encino starting Feb. 12.

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Thanks to Sarkozy, Bar Refaeli graces French magazine cover

Israeli supermodel Bar Refaeli continues her unofficial role representing Israel abroad as she graces the December cover of French travel magazine L’Officiel Voyage.

The idea to feature Refaeli on the magazine’s cover reportedly came from none other than French president Nicolas Sarkozy, who wanted to promote French tourism to Israel.

Read the full story at HAARETZ.com.

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North Hollywood synagogue attack may be organized crime, police say

The Los Angeles Police Department is investigating whether Israeli organized crime is connected to an attack at a local synagogue.

The department initially listed the Oct. 30 shooting at the Adat Yeshurun Valley Sephardic Synagogue in North Hollywood, Calif., as a hate crime, but in recent weeks police been working on the theory that the shooting was to silence someone, the Los Angeles Times reported Thursday.

Two people were shot in the legs in the parking lot of the synagogue, located in the San Fernando Valley’s Orthodox community. Police believe one of the men that was shot was the target of the attack, the newspaper reported.

The synagogue has increased security since the attack.

Israeli organized crime has been operating in Los Angeles since the mid-1990s, according to the newspaper.

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Looking to reinvigorate, Conservative synagogue leaders set for parley

As the congregational arm of the Conservative movement continues its structural overhaul—brought on in part by a decline in membership and a $1.3 million budget deficit – some 500 people are expected in Cherry Hill, N.J., next week for the group’s biennial convention.

In the past year, the United Synagogue for Conservative Judaism has been seeking to reassert its relevance after 30 congregations nationwide opted to withhold dues and disassociate. Over the course of a decade, the movement has dropped from 800 synagogues to approximately 650.

Leaders within the movement have charged in recent years that the United Synagogue has lacked transparency and not provided needed assistance as synagogues confront a host of economic and demographic challenges.

In March, a group of about 50 rabbis and lay leaders, known as the HaYom group, sent a letter to the organization demanding reform.

“Most of the time, most synagogues are not even aware that the United Synagogue office exists,” said Rela Geffen, a Philadelphia sociologist and co-author of the 2000 book “The Conservative Movement in Judaism: Dilemmas and Opportunities.”

The recent upheaval comes as synagogues across denominational lines have struggled to adapt to shifting spiritual and demographic landscapes.

Yet the Conservative movement faces its own particular challenges. It has lost adherents to both Reform on the left and Modern Orthodoxy on the right. Its various arms have not always worked well together. And as a branch committed to both Jewish law and adapting to modern times, it has faced intense internal debates, most recently over its decision to approve the ordination of gay rabbis.

At the same time, Conservatives have a new crop of professional leaders who have sought to reinvigorate the movement, including Arnold Eisen, in his second year as chancellor of the Jewish Theological Seminary, and Rabbi Julie Schonfeld, the first woman to head the movement’s Rabbinical Assembly.

And there’s Rabbi Steven Wernick, the United Synagogue’s new executive vice president and CEO.

When the group’s conference opens Dec. 6 at the Crowne Plaza Hotel, observers say all eyes will be on the man charged with infusing new life into the congregational body.

Tapped in March to head the organization, the former religious leader of Temple Adath Israel in Merion Station, Pa., has spent the past months meeting with congregations across the United States and Canada.

“I hope that we create a new vision that provides hope and confidence that United Synagogue is prepared to play a significant role in the life of Conservative Judaism,” said Wernick, acknowledging that he’s working to restore the effectiveness and credibility of United Synagogue.

He said the agency is in the midst of creating a long-range strategic plan.

“This is one of those seminal moments in history, and we are going to rise to the occasion and create the foundations for a resurgence of Conservative Judaism,” he said.

Geffen said that Wernick is “going to have to present and defend a lot of his decisions” at the conference.

“It will be very interesting to watch his public role and see him as an advocate of the movement,” Geffen said.

Those decisions include an announcement in September that United Synagogue plans to cut 10 percent of its staff and downsize from 15 regional offices to six district offices. That move followed a similar downsizing undertaken by the Reform movement.

The four-day biennial also will feature a public meeting of the Rabbinical Assembly’s Committee on Laws and Standards, which provides guidance for religious practice.

The body is expected to debate a responsa—a body of written legal and policy decisions—that would encourage Jewish cemeteries to create a separate section where non-Jewish spouses could be buried next to their Jewish mates.

The committee also will debate appropriate forms of contraception according to Jewish law and whether families should keep violent video games out of the house.

Rabbi Robert Layman, who led the local United Synagogue office for more than a decade, said he always believed that more Reform Jews identified with the Reform movement as a whole, while the vast majority of Conservative Jews identified more closely with their particular synagogue rather than the theology and ritual practice of the Conservative movement.

Many of the issues and debates sure to arise at the biennial—outreach to interfaith families, the changing nature of the synagogue and community, the challenge of engaging “post-denominational” Jews—were on the agenda at a recent program sponsored by the Jewish Theological Seminary’s alumni association.

More than 90 people attended the Nov. 22 panel discussion at Temple Sinai in Dresher, Pa., featuring Eisen, the chancellor at JTS, and three recent graduates, all clergy currently working in the region.

Since the trends in Judaism are favoring smaller communities, minyans and study groups, the panelists wrestled with just how the Conservative synagogue can serve contemporary needs.

“It’s definitely time, when the world has totally transformed itself within the last 20 years, for a new look at the institutions in the Jewish community,” said Eisen.

Rabbi Michael Uram, incoming director of Hillel at the University of Pennsylvania, said that too much time is spent worrying about the future of the movement rather than the wider Jewish world.

“We always seem to be asking questions about how do we advance an institution, how do we build a movement,” said Uram, who added that thinking needs to shift toward serving communities and individuals rather than serving a movement. “Is the goal an institution or is the goal Judaism?”

Rabbi Micah Peltz of Temple Beth Sholom in Cherry Hill said he faces this conundrum as a congregational rabbi: How many different study sessions and minyanim can we have going on until we don’t feel like a congregation anymore?

“How much community do we cede in doing that?” Peltz wonders.

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Swiss leader calls for Jewish cemetery ban

A mainstream Swiss political leader is calling for a ban on separate Muslim and Jewish cemeteries.

Christophe Darbellay, president of the Christian Democratic People’s Party of Switzerland, made the statement in a television interview Tuesday, two days after Swiss voters passed an initiative to ban minarets.

The anti-minaret initiative came from the opposition ultra-conservative Swiss People’s Party and other right-wing political organizations. Critics say Darbellay is starting a “crusade” to attract voters by proposing similarly xenophobic measures.

Mainstream politicians and religious leaders across Europe have reacted with dismay to the anti-minaret vote.

According to the Swiss online daily Tagesanzeiger, Darbellay also wants to ban the wearing of burkas, head-to-toe veils worn by some fundamentalist Muslim women.

Darbellay reportedly said that existing cemeteries would not be affected by a ban, but that there should be no separate cemeteries in the future.

The Swiss People’s Party called for crackdowns on expressions of Muslim fundamentalism in 2006. Observers said the demand for separate cemeteries is an escalation.

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West Bank settler leaders defiant in meeting with Netanyahu

West Bank settler leaders told Israel’s prime minister that they would continue to oppose the building freeze and resist stop-work orders.

In a two-hour meeting Thursday in Tel Aviv with Benjamin Netanyahu, the leaders said they would use civil disobedience and the courts in their opposition.

Netanyahu told the settlers that the freeze on construction in the settlements will not last longer than the announced 10 months.

He also said he would take relief measures for the settlements that would not violate the construction ban, such as more money for education programs.

For the third straight day, residents of Jewish West Bank settlements prevented Civil Administration inspectors from entering their communities, including in Kedumim and Karnei Shomron in the northern West Bank and Talmon.

Meanwhile, 14 municipal councils in the West Bank filed a lawsuit requesting that Israel’s Supreme Court cancel the order freezing new construction in the settlements.

On Wednesday, during a meeting called with West Bank settlement mayors, Defense Minister Ehud Barak said he would allow the officials to approve residents’ minor renovation projects such as enclosing a balcony. Only two mayors attended the meeting.

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Ukrainian professor: Israel harvests children’s organs

A Ukrainian philosophy professor said that Israel has brought thousands of Ukrainian children into the country to harvest their organs.

Vyacheslav Gudin told about 300 attendees at a conference in Kiev on Nov. 29 that Israeli medical centers have used the children for “spare parts” in the past two years, Ha’aretz reported Thursday.

The claim, which has been picked up by several Ukrainian Web sites, comes several months after a Swedish newspaper article claimed that Israel’s army killed Palestinians for their organs.

During the conference, two professors presented a book blaming “the Zionists” for the Ukrainian famine of the 1930s, according to Ha’aretz.

The spread of the organ harvesting claim comes during a contentious Ukrainian presidential election campaign in which anti-Semitism has played a major role. Presidential candidate Sergey Ratushnyak has made anti-Semitic and xenophobic statements during the campaign.

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Video shows Israeli settler running over Palestinian attacker

A video circulating on the World Wide Web shows an Israeli settler driving a car over a Palestinian who stabbed the man’s wife.

An amateur photographer filmed the video, which was broadcast Wednesday night on Israel’s Channel 2.

The video showed the car running over the Palestinian man several times, finally stopping with a tire still on top of him.

The Palestinian was shot and was lying on the ground injured after stabbing two women at a gas station outside the Jewish settlement Kiryat Arba on Nov. 26. The attacker, who arrived in a taxi, carried a knife and an ax and reportedly shouted “Allahu Akbar, or “God is great,” before he began stabbing the women.

The driver, David Mizrahi, was arrested. He faces charges of attempted murder.

The Palestinian and the two women were taken to Hadassah-Ein Kerem Hospital for treatment. The Associated Press reported that the Palestinian man was in serious condition from the bullet wounds, and that the injuries sustained from the car were less serious.

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