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December 23, 2009

A Look Back at One Aliyah

Rabbi Leah Kroll had been dreaming about living in Israel since she was a teenager at a Jewish summer camp in California, and when she turned 55 she said goodbye to her mother, three adult children and one grandchild, boarded an El Al plane and made aliyah.

The Los Angeles native comes from a long line of Zionists, but it was the little emotional tugs that spurred her decision.

“Every time I visited Israel and landed at Ben-Gurion Airport, I would stand in the Foreign Visitors line and look with envy at the people standing in the Israeli Citizens line,” she recalled 15 months ago, sitting in her spacious Sherman Oaks home, crammed with cartons and suitcases for the big move.

“In Israel, I felt my soul nourished,” she told an interviewer. “I felt nourished when I went to the supermarket on Thursday and complete strangers greeted me with ‘Shabbat Shalom,’ and when cab drivers wished me ‘Chag Sameach.’”

She had a less elated emotion when she was in Israel in 2006, at the outbreak of the second Lebanon War, and saw American tourists scurrying to the airport to get out of the country.

“I was embarrassed as an American,” she said. “We always talk a big game; we proclaim that we are one, but when the chips were down….”

Then, Kroll again had a more uplifting experience, two years ago. “I went to Mount Nebo and saw for myself how close Moses had come to entering the Holy Land. He never did it, but I could. There was nothing to stop me from settling in Israel except my own fears, and I decided I didn’t want to get to the end of my life and have missed the chance.”

Kroll was among the first group of women rabbis ordained by the Reform movement, and for 26 years she served as pulpit rabbi, rabbinical director of the middle school at Milken Community High School and supervisor of social action and community service programs at Stephen S. Wise Temple.

In August 2008, she joined 240 other North American olim, or new immigrants, on an El Al flight chartered by Nefesh B’ Nefesh (Soul to Soul), arriving to an emotional welcoming ceremony in Israel.

NBN was founded in 2002 specifically to revitalize aliyah from the United States, Canada and Great Britain by easing financial, professional, social and logistical obstacles to immigration and integration into Israeli society.

Over the last seven years, NBN processed 23,000 new immigrants, including 180 households, totaling some 900 adults and children from the Los Angeles area. NBN claims that a remarkably high 98 percent of the newcomers settle down and stay in Israel.

Kroll came to settle in Israel with considerable advantages. She spoke Hebrew fluently, enjoyed a reputation as a first-class educator and had a position lined up teaching at the Shalom Hartman Institute in Jerusalem. She planned to remodel a newly bought house in the nation’s capital.

She figured she would break about even selling her 2,500-square-foot, five-bedroom house in the San Fernando Valley and buying a 1,000-square-foot house in Jerusalem. The big attraction was that the new house had a backyard, where her two Boston terriers, Samson and Delilah — who had not been consulted about making aliyah — could romp freely.

Yet with all of NBN’s help, which included two months of free Internet access and two months of free use of her current American landline for calls back to Los Angeles, plus her own skills, Kroll was realistic enough to know that her new life wouldn’t be all hugs and spiritual highs.

“Things have changed a lot in Israel over the last few decades. There is much less pushiness and rudeness, but the bureaucracy can still be infuriating, and business still has a lot to learn about customer service,” she said.

But Kroll was upbeat, resilient and, above all, self-confident. “I am amazingly resourceful. I have a great sense of humor, and I’m not naive and starry-eyed,” she said.

Like any big move, only more so, the mechanics of making aliyah are at times overwhelming, with hundreds of details and constant decisions on what to take and what to leave behind.

The toughest part for Kroll was breaking the news of her move to her close-knit family of two sons, a daughter, a grandchild, mother, brother and nephews. After initial attempts to change Kroll’s mind, the family rallied around, including her former husband, Hebrew Union College-Jewish Institute of Religion professor Michael Zeldin.

What else would she miss most?

“My house, where I raised my family, celebrated Sukkot and had hundreds of Shabbatons with my students,” Kroll said, choking up.

“I’ll miss coming over the rise of the 405 Freeway and suddenly seeing the San Fernando Valley spread out in front of me,” she said.

But enough of nostalgia. “Just think,” she said, “in two days I’ll be at Ben-Gurion Airport and I’ll stand in the line marked Israeli Citizens.”

A few weeks ago, in early December, I phoned Kroll in Jerusalem to check on her aliyah experience 16 months after she left Los Angeles.

Kroll had visited Israel dozens of times over the preceding 40 years, but she learned quickly that there was no comparison at all between coming as a tourist and living as a permanent resident.

As a new citizen, she shares in the emotional bond binding Israelis and the sense of living in a completely Jewish environment, realizations found frequently in small, mundane happenings.

“I was watching television, and it suddenly struck me that all the commercials for buying cars or clothes were tied in to Rosh Hashanah or Chanukah, with nary a mention of Thanksgiving or Christmas,” she said. “When that sunk in, I realized that I was crying.”

She was affected even more profoundly last September, when Asaf Ramon crashed and died in the Israeli Air Force jet he was piloting. Asaf was the son of Israel’s first astronaut, Ilan Ramon, who was killed six years earlier when the space shuttle Columbia exploded.

“For days, people talked about nothing else,” Kroll remembered. “It was as if every family had lost a son.”

Kroll finds satisfaction in her job leading four graduate courses at the Hartman Institute. Her students are Americans and Canadians who have committed themselves to teach for at least two years in Jewish day schools in their home countries.

She is elated at studying Hebrew literature two days a week.

Kroll has enthusiastic praise for the Nefesh B’Nefesh program, which not only assisted in all the preparatory steps for aliyah, but also has continued to work with her in settling in.

“The NBN people are the best in the world,” she said. “I have a social worker, who previously made aliyah, assigned to me, who has been a life saver, and there are social events and seminars on health care, taxes and so forth.”

As an unexpected bonus, she has shed 60 pounds in the last year, which she credits to a simple change in lifestyle. “In Los Angeles, I used to drive everywhere. Here I walk all the time, I shlep my groceries from the market, I walk to work and synagogue and to visit friends,” she said.

Such a slimming program could be a great selling point in America for making aliyah, Kroll observed jokingly.

Yet, with all such positives, Kroll’s adjustment has been far from easy.

“Basically, I don’t know the culture, the ins and outs, the way things are done,” she said. “To use the haggadah allegory of the four sons, I have been transformed from the wise, competent son in the States to the simple, blundering son in Israel.”

Take a simple problem like a clogged kitchen sink. “In Los Angeles, I would know exactly what to do or whom to call, but here I wouldn’t know where to start.”

There are other daily adjustments and annoyances in grasping the Israeli way of life. “People will say that they’ll call back, but they don’t; business hours at banks and post offices are erratic, and the bureaucracy is still maddening,” she said.

“Life in Israel has never been easy, not even for the native-born, but much more so if you come from a place where the life was relatively easy.”

Kroll also has been surprised at how hard it is to make new friends, especially for a single, 56-year-old woman. “Most Israelis my age have their own established networks, and it’s hard for a newcomer to break in,” she said.

According to NBN, 63 percent of its olim are between 18-35 years old, 15 percent between 35-45, 17 percent between 45-65, and 6 percent over 65.

She acknowledges that making new friends is much less of a problem for young immigrants and that moving from one society to another will always present difficulties.

Another unpleasant surprise has been the extent of corruption in the government and violence in society. “I guess David Ben-Gurion has gotten his wish that Israel might become a ‘normal’ state, like any other country,” she said.

Kroll is buoyed by keeping in close, constant touch with her extended family by e-mail, Skype, frequent visits to Los Angeles and by retaining her old Sherman Oaks phone number for quick calls at all hours.

“After all,” she observed, “you’re a mother no matter where you are.”

On balance, and after giving the matter some thought, Kroll said, she now feels that her home is both in 230-year-old Los Angeles and Jerusalem with its 3,000-year history.

And, she added, “I am very proud to be an Israeli citizen.”

A Look Back at One Aliyah Read More »

Priest OKs shoplifting from big box retailers

Remember that episode of “The Simpsons” where Bart, Fat Tony’s young apprentice, learns his master’s business?

Bart: Uh, say, are you guys crooks?

Fat Tony: Bart, is it wrong to steal a loaf of bread to feed your starving family?

Bart: No.

Fat Tony: Well, suppose you got a large starving family. Is it wrong to steal a truckload of bread to feed them?

Bart: Uh uh.

Fat Tony: And, what if your family don’t like bread? They like… cigarettes?

Bart: I guess that’s okay.

Fat Tony: Now, what if instead of giving them away, you sold them at a price that was practically giving them away. Would that be a crime, Bart?

Bart: Hell, no.

Well, what if instead of cigarettes it was a new pair of pants from Wal-Mart? And what instead of it not being a crime it wasn’t a sin? Well, I wonder then what the Rev. Time Jones might think. Here’s how the priest in the Church of England made international news:

For a priest in northern England, the commandment that dictates “thou shalt not steal” isn’t exactly written in stone.

The Rev. Tim Jones caused an uproar by telling his congregation that it is sometimes acceptable for desperate people to shoplift – as long as they do it at large national chain stores rather than small, family businesses.

Jones’ Robin Hood-like sermon drew rebukes Tuesday from fellow clergy, shop owners and police.

From his pulpit at the Church of St. Lawrence in York, about 220 miles north of London, Jones said in his sermon Sunday that shoplifting can be justified if a person in real need is not greedy and does not take more than he or she really needs to get by.

One of Jones’ colleagues responded with displeasure here.

Priest OKs shoplifting from big box retailers Read More »

Changing Dreams

I spoke with my friend Lisa last week, who is due to have her third child in January. Before having children, Lisa was a first grade teacher. After she had her first child five years ago, she left teaching to be a full-time mom. I asked her, “Do you think you’ll go back to teaching when your kids are older?”

“I don’t know,” she responded. “Before having kids, I felt a strong drive to teach children, but now that I have my own kids, I don’t feel the same need. Maybe I would do something else.” Since she’s about to have a baby, she’s years away from confronting that question in a serious way.

This exchange made me think: How does having children affect our life’s goals? How do our lives as parents differ from our previous visions of how our life would be?

This week’s parsha tells the story of Joseph, and how his dreams changed over time. As a teenager, Joseph dreamed that his brothers and his parents would all bow down to him – and he told them so! Joseph’s youthful arrogance led his brothers to throw him into a pit and sell him into slavery. Years later, Joseph rose to power in Egypt by developing a plan to help the Egyptians through years of famine.

The parsha, called Vayigash (and he approached), recounts how Joseph reveals himself to his brothers who have come down to Egypt. In a moving speech, Joseph tells the brothers not to feel bad for what they did to him because “God sent me before you to preserve life.” Joseph explained how his efforts saved the Egyptians from starvation, and will enable him to save their lives as well. He repeats: “So now it was not you who sent me here, but God.”

What a different vision Joseph has now than as a teenager! Although he previously dreamed of dominating his family, Joseph now recognized that God had a different dream for him – that he would save others and his family. What changed Joseph’s perspective?

Joseph surely endured many trials and tribulations since his teenage boasts. He became successful in Potiphar’s house only to wind up spending two years in prison before meeting Pharaoh and rising to power in Egypt. However, it’s striking to note that the last event mentioned before the brother’s travel to Egypt is that Joseph became a parent. He and his wife Asenath had two sons.

Perhaps becoming a parent helped Joseph to see his life’s purpose differently. Indeed the names that he gives his children indicate a change happening within Joseph. Each name is a play on words. The Torah recounts that Joseph named his first son Menashe “because God, said he, has made me forget (nashani) all my toil, and all my father’s house.” He named his second son Ephraim “because God has made me fruitful (hifrani) in the land of my affliction.”

The names show that becoming a parent helped Joseph come to terms with his past and find new gratitude for his blessings. In caring for his children, perhaps Joseph became more acutely aware of the need to provide for all God’s children.

For each of us, becoming a parent has the same power. After having kids some of our previous dreams seem to go by the wayside – and new goals take their place. We may discover that God’s dreams for us are different than the ones we had. Sometimes God knows us better than we know ourselves.

What dreams have you lost since becoming a parent?

What new dreams have you gained?

Changing Dreams Read More »

New Year in Natanz

2010 could be the year Iran gets the bomb.

Depending on your take on these matters, that may read as either understatement or hysteria. But if you go back and do the research, a broad range of intelligence estimates — from the United States, Israel, London, Europe — put 2010 as the earliest possible year for Iran to acquire nuclear weapons capacity.

“We judge with moderate confidence Iran probably would be technically capable of producing enough HEU for a weapon sometime during the 2010-2015 time frame,” the United States’ 2007 National Intelligence Estimate said.

In London, the prestigious International Institute for Strategic Studies (IISS) predicted Iran will have enough enriched uranium to make a single nuclear weapon later in the coming year.

Estimates from Israel are, frankly, all over the place. Israel’s Mossad chief, Meir Dagan, has predicted that Iran would likely develop its first nuclear weapon around 2009-2010, though he has since extended that date to 2014.

On Dec. 13, the Times of London reported on a secret Iranian document that purportedly lays out the country’s secret testing of a crucial component of a nuclear weapon. There are questions about the authenticity of the document, but together with Iran’s apparent reneging on an October deal under which it would ship its low-enriched uranium out of the country in exchange for fuel to run a research reactor, these developments only underscore years of dire predictions.

In other words, beginning Jan. 1, the clock starts ticking very, very loud.

What this means is that it is time to try to get our fellow Americans to avert their eyes for a few minutes from Tiger, from Super Bowl Sunday, from whatever narrishkeit is passing for news these days, and focus on what may be the most deadly serious topic of the next year, if not the next decade.

If Iran gets the bomb, it will unleash a Middle East arms race that will destabilize the region, endanger world oil supplies (and thus the world economy) and increase the chances of state and non-state nuclear terror. These are threats to America’s well-being.

Beyond that, there is the mortal danger a nuclear Iran poses to Israel and the high cost Israelis and Iranians would pay in a military confrontation — be it a pre-emptive strike and retaliation or, God forbid, a nuclear war.

This is a problem we don’t want to wait any longer to resolve.

There is a school of thought that the Iranian nuclear threat is another neocon stalking horse, an exercise in fear mongering concocted to aid Israel in garnering world support against a longtime enemy, or to help it forestall dealing with the Palestinians.

That theory would be defensible if we were hearing only from Richard Perle. But the United Nations is now exasperated with Iran, and last month Mohamed ElBaradei, the outgoing director of the International Atomic Energy Agency (IAEA), forcefully told the U.N. General Assembly that “a number of questions and allegations relevant to the nature” of Iran’s nuclear efforts remain.

One of those questions, for me at least, is: Would Iran actually use a nuclear weapon or make it available to a terror group to use?

One answer to that came last Thursday night, Dec. 17, at about 10 p.m. Pacific Time. That was when a group calling itself the Iranian Cyber Army hacked into the social networking Web site Twitter. For about two hours, Twitter users found themselves staring at a home page with a green flag and a message that read: “This site has been hacked by the Iranian Cyber Army. USA think they are controlling and managing internet by their access, but they don’t, we control and manage internet by our power.”

The use of Twitter, of course, was instrumental in helping Iran’s freedom fighters organize and communicate with one another and the outside world during the anti-regime protests last June. No one knows whether last week’s saboteurs had the Iranian government’s backing or blessing. Nevertheless, I won’t hold my breath waiting for the Iranians to investigate, arrest or denounce the people who did it.

“It took enormous sophistication to do what they did,” said a computer expert I spoke with Friday morning. “It wasn’t a simple hack.”

That’s why I’m worried. We’re dealing with a regime that thrives in two centuries at once — the seventh and the 21st. At every opportunity, they devise ways to use the fruits of the latter to return us to the former. Using cell phones to detonate bombs against “infidels.” Supporting suicide bombers and supplying missiles. Making women wear chadors, but shooting them dead with the latest machine guns when they speak their minds.

Nuclear weaponry is the mother of all modern technologies. If the Iranian regime can hack into the secrets of centrifuges and highly enriched uranium and warhead delivery, it will be able to advance its seventh century cause far and wide and all at once. I can’t imagine why a sane world would want to risk allowing that.

Last Monday, Secretary of State Hillary Rodham Clinton told reporters that the administration’s efforts to engage Iran have so far “produced very little.” But the Obama administration has indicated it will step up the pressure for more international sanctions against the Iranian regime, beginning early in January.

The key for Obama is to link actions to pressure Iran’s leaders with continued support for the people of Iran who desire regime change. Some of that is in the language of the House of Representatives’ Iran Refined Petroleum Sanctions Act (IRPSA), co-sponsored by Howard Berman (D-Calif.), which passed with overwhelming bipartisan support on Dec. 15. (The Senate has yet to vote on its version of the bill, called the Comprehensive Iran Sanctions, Accountability and Divestment Act.) The Obama administration needs to build on these measures.

According to the International Atomic Energy Agency, from June to October 2009, the centrifuges at the Natanz Fuel Enrichment plant produced about 2.75 kilograms of low-enriched uranium hexafluoride per day, the building block of nuclear weapons production. The Iranians don’t want to ship it abroad, and don’t want inspectors at home.

New Year in Natanz Read More »

Letters: Marty Kaplan, Bad Behavior, ‘Inglorious Basterds,’ District 2 election

Marty Kaplan

The Journal didn’t have to hire Marty Kaplan. All you had to do is automatically print biweekly columns from your computer with the names Palin (is bad), Limbaugh (is bad), Cheney (is bad), Hannity (is bad). You could save a lot of money that way. Avoid the middleman!

Richard Levine
via e-mail


Bad Behavior

Apropos of Rob Eshman’s editorial, “Bad Behavior” (Dec. 11), I wrote a rabbinic opinion for the Conservative movement’s Committee on Jewish Law and Standards that was unanimously approved by that committee last June.

In the teshuvah, I specifically decry what Rabbi Steven Weil did, which Rob heartily endorses, especially because the man in question was only indicted at the time and Jewish law has a greater presumption of innocence than American law does. (In Jewish law you cannot confess to a crime, but you can in American law.) Even if he had been convicted by that time, defaming him in public is questionable, especially since his innocent family is thereby tainted as well. Rob’s essay took the prophetic strain of our tradition and ran with it, and that is good when the moral norms governing an issue are clear. I personally, though, am glad that Judaism is based primarily on the rabbinic, rather than the prophetic, tradition, because the rabbis were much more attuned to the complications of most real cases in life and they responded to them in the appropriate, nuanced fashion. None of this means we should approve of Jews violating the law; I rather want to call attention to our duty not to do anything immoral ourselves in responding to violations of law or morals.

Rabbi Elliot Dorff
Los Angeles

Rob Eshman responds:
Rabbi Dorff and I agree that guilt must be established before any public condemnation is made. We also agree that in some cases public condemnation is warranted — indeed, morally obligatory — and that the rules governing our response to perpetrators of violent crimes should differ from our response to those who commit financial crimes. Among the latter, there is a spectrum of harm, and our responses should vary accordingly. I urge readers to study Rabbi Dorff’s teshuvah, at rabbinicalassembly.org under “Contemporary Halakhah.”

In regard to your Dec. 11 editorial, “Bad Behavior,” the argument is compelling, but it does not go far enough. It’s well and good that the synagogue you referenced “removed the indicted donor’s name from the places where it had appeared.” But did they return the money that he donated? This could be considered as financial fruit from the poisoned tree. If the tree is proscribed, should we not be enjoined from enjoying its fruits?

This would be a relatively easy decision if the money was given or pledged, but not yet received or expended. However, in a situation like this, where contributions made years before are found to be from tainted money, what should communal policy be? Personally, if the money was originally accepted in good faith and applied in good faith, I do not think it need be returned. (Although if an organization decides to keep the money, perhaps it should not make too big a spectacle out of rebuking the perpetrator, lest they appear a tad hypocritical.) But the question is worth a discussion, which so far has been missing.

Richard A. Siegel
Director, HUC-JIR School of Jewish Communal Service


Jewish Revenge

I recently watched “Inglourious Basterds” and had the completely opposite reaction that Sheldon Roth had (“My Son Killed Adolf Hitler,” Dec. 11). Tarantino has been quoted as saying that Holocaust movies always portray Jews as victims, but with his movie he wanted to do something different; he wanted to have the fun of an action movie without the sadness of World War II and the Holocaust bumming him out. After watching the movie I was not sad, but I was deeply disturbed.

I don’t think there is anything Jewish about this movie.

Revenge is not bashing in the brains of some average Nazi soldier with a baseball bat. Revenge would have been capturing Hitler alive and forcing him to attend every bris of every Jewish child born to survivors. Make him go to the weddings, the High Holidays services, every opening of every new synagogue, or yeshiva, or Jewish community center. That would be revenge!

Rabbi Ahud Sela
Sinai Temple
Los Angeles


Council District 2

I want to take issue with the assertion in this article (“Special Election or Secret Election: The Race for L.A.’s Council District 2,” Dec. 4) that the [Los Angeles] Times is not aggressively covering the 2nd District race. Maeve Reston, one of our City Hall reporters, has been hammering away on this campaign for months and has more stories coming. Those interested in the race can read the coverage at latimes.com/second.

Shelby Grad
City Editor, Los Angeles Times


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Letters: Marty Kaplan, Bad Behavior, ‘Inglorious Basterds,’ District 2 election Read More »

Year-End Buffet

“What’s wrong with Judaism?” “Why do so many Jews disconnect from their faith?” “Why is it so hard to get them to go to shul?” “If Judaism is now a choice, why do so few Jews choose it?”

I thought I would end the year by ruminating on some of these questions, which I hear time and time again from concerned Jews. But instead of just ruminating, I thought I would also try to put an answer on the table — or at least an idea that can guide efforts to make Judaism more relevant to all Jews.

What got me thinking about all this is the recent emphasis in the Jewish community on the issue of ethics. I can’t tell you how many articles I’ve read or sermons I’ve heard that have touched on this. Ethics is now the subject of many conferences and debates. It’s the Jewish topic du jour.

Now, at first glance, it’s impossible to criticize a message of morality. I mean, how can anyone argue with Thou Shalt Not Steal? How can you be against a sermon or conference that reminds us of the importance of following the laws of the land and being impeccably honest?

I guess, though, that that’s precisely my problem: this stuff is too easy. It doesn’t really challenge us. It admonishes the guilty and reminds the innocent, but it doesn’t seduce us into exploring our Judaism.

In fact, I think if there’s anything stopping Judaism from thriving today, it’s the fact that it’s being hijacked by the moralists. Do good. Be good. Speak good. The message is so obvious and true and important that rarely does anyone look at it and say, “Is that all there is?”

Imagine yourself as a bright Jewish college student who doesn’t see or feel a need to connect to Judaism. Zionism is not your thing. So what will entice you to connect to your faith? A pitch on the goodness of Jewish values, or the goodness of peoplehood, or the goodness of tradition or tikkun olam or doing mitzvot?

What if goodness is not really a hot button for you — either because you already see yourself as a good person who does good deeds, or because you feel you can get this goodness message from other places?

Well, then, Judaism won’t have much to offer you, which is sadly true for millions of Jews today.

Of course, Judaism has plenty to offer — it’s one long buffet full of wonderful delights: morality, prayer and Torah, yes, but also centuries of history, philosophy, poetry, music, literature, theater, mysticism and humor, among other things.

The problem is that individual groups or movements have attached themselves to one section of the buffet, ignored the others, and said, “Here! This is Judaism!” Torah-observant Jews might ignore history and literature. Cultural Jews might ignore Torah and prayer. Spiritual Jews and tikkun olam Jews might ignore both, and so on. Yet each one will claim, “This is Judaism!”

Rarely will any group present the whole buffet or cross outside of their comfort zones (Limmud being a notable exception). I’ve spent twenty years in Orthodox shuls, for example, and I think I can count on one hand the classes or sermons that have dealt with Jewish poetry or literature.

By the same token, many of my friends who are “cultural Jews” have written off Torah study as being outdated and irrelevant.

My point is this: Jews would be a lot more interested in exploring their Judaism if they saw it as a buffet full of different delights, rather than a restaurant with one or two items on the menu — especially if those items are predictable servings of morality.

We focus so much on the obvious virtues — honesty, faith, compassion, integrity, humility, generosity, etc. — that we seem to forget the one virtue that makes us feel the most alive: curiosity.

Yet curiosity is the virtue that not only can entice disconnected Jews to explore their Judaism, it’s also the virtue that can bring Jews closer together. What is real love if not the desire or curiosity to get to know — rather than judge — the Other?

Unfortunately, there’s no money in curiosity. It’s not easy to control your flock when you encourage them to spread their wings and sample the many delights of their faith. Who knows where they might end up? Falling for Jewish literature or history? Becoming more Torah-observant? Joining another Jewish community?

Ironically, for Judaism to thrive in the next century, we will need to violate the first rule of marketing: finding your niche and promoting the hell out of it. We’re niching ourselves to death. Whichever niche you’re in, whichever section of the buffet you’re promoting, it would behoove all movements of Judaism to mix it up and add a few more items to their menus.

Think about it. If you see a beautiful spread with an array of choices, you might criticize one of the choices, but chances are you won’t criticize the whole buffet. Judaism deserves nothing less.

Happy New Year.

David Suissa is the founder of OLAM magazine. You can read his daily blog at suissablog.com and e-mail him at dsuissa@olam.org.

Year-End Buffet Read More »

Give Innovation a Chance

Looking for clues to help save public schools, I visited teacher Ellie Herman’s drama class at Animo Pat Brown Charter High School.

Located in a working-class Latino neighborhood in southeast Los Angeles County, Animo Pat Brown is one of 18 high schools run by Green Dot, a private organization authorized by the L.A. school board to operate public schools without many of the restrictions placed on traditional schools, such as union contracts for teachers. Several groups, including the teachers’ union, have applied to operate Los Angeles Unified School District charters. President Barack Obama and his education secretary, Arne Duncan, strongly support charters. Many traditionalists don’t like them.

I’ve been urging readers to give public schools a chance. Many agree. As Rachel Heller reported in The Journal about an effort at Emerson Middle School: “Temple Isaiah activists are waging a two-pronged campaign — urging local Jewish families to look past the rumors and give the school a chance, and working to activate non-Jewish parents at Emerson’s feeder elementary schools so they’ll stay involved when their kids get to middle school.” Although not a charter school, Emerson has innovative programs in its traditional structure.

Charter schools are an important part of the process of convincing parents to consider public schools. I visited Animo Pat Brown to get a feel of how these charters worked.

Most of the Green Dot high schools are preceded by the Spanish word animo. “The word means courage, spirit and capacity to make an effort,” said Tatiana Hernandez, Green Dot’s development manager. “It is a notion that Green Dot students are asked to embody every day.”

The notion would have been heartily endorsed by Pat Brown, the late governor, who was proud of the many public school, state university and University of California campuses built during his administration. He would have loved walking through the quiet, sparkling halls of his namesake school and settling down, as I did, in Herman’s classroom to watch the students do their final performances of the year.

Herman has been a television writer for 20 years, and her credits include such programs as “The Riches” and “Hung.” After “The Riches” was cancelled, she said, “I impulsively applied to get a teaching credential.” Now, she’s studying at Cal State Northridge, teaching part time at Animo Pat Brown, and still doing a bit of TV writing. Fortunately, charter school flexibility allowed Green Dot to hire this inexperienced but potentially terrific teacher while she gets her credential.

Managing her classroom with a combination of firmness, humor and enthusiasm, Herman had the students quickly change into costumes in the restrooms across the hall and then, in groups of four or five, begin performing the short plays they had written.

One of them, “Family Troubles,” featured a domineering dad, a protective mom and two daughters who knew how to drive their parents nuts one way or another. Another play featured a clueless teacher trying to trick his students into revealing which one of them set his car on fire. “Nick’s Death” was about young men and women mourning a friend who had died, presumably violently.

Two featured drug dealers, one convincing as a contemptible sleaze, the other big, evil and frightening. That particular student was autistic. He had not wanted to perform, Herman told me later, “but the other kids were insistent.” With their support, he was powerful in the role.

Students learn from providing such support. In the class, they overcome stage fright and learn to speak in public. They must work in teams. They must rebound from failed performances and hit the stage again after a flop. They must write short plays and critiques of their classmates’ performances. Most won’t become actors. But hopefully, they will learn skills that will help as they move on to college or to the work force. With these students, actually, they’ll probably be both in college and in the work force. Many of their families are under the poverty line and the vast majority of students are on the free lunch program. They’ll have to work their way through college the hard way.

This is the sort of innovation that President Obama and Education Secretary Duncan have in mind with the so-called Race to the Top fund, which offers nearly $5 billion to school districts that undertake major change, including promoting charters; evaluating schools, administrators and teachers by student test scores; and closing low-performing schools.

I was impressed by the Animo Pat Brown school. But I’m convinced that good teachers in traditional high schools also innovate — and get fine results. So do the magnets.

All a parent can do is what I did. Visit the schools. Walk the halls. Sit in with a class. Talk to the teacher. It’s a tough decision.

Bill Boyarsky is a columnist for The Jewish Journal, Truthdig and LA Observed, and the author of “Inventing L.A.: The Chandlers and Their Times” (Angel City Press).

Give Innovation a Chance Read More »

Jacob’s Cane Leads to the Past

On the wall of my home office is an authentic family relic — a tallis bag that was carried from Byelorussia to Ellis Island by my wife’s grandfather, Ben Zion Benjamin. The embroidery, elaborate and colorful, features a date: 1895. Today, the tallis bag is framed under glass, but the secret of its provenance and the significance of the date are lost to us.

The same dilemma confronts many Jewish families in the Goldeneh Medinah, as the promised land of America was referred to by members of the immigrant generation attempting to distance themselves from their origins as they struggled to reinvent themselves. But Elisa New has succeeded in filling in the blanks of her own family history, and the tale she tells in “Jacob’s Cane: A Jewish Family’s Journey From the Four Lands of Lithuania to the Ports of London and Baltimore” (Basic Books, $27.95) is a masterpiece of history and memory.

A cherished family heirloom — an elegant walking stick that belonged to her great-grandfather, Jacob Levy — served as the starting point of New’s journey of self-discovery. The cane itself — “its foreign appearance, its careful design, its Germanness” — was the first clue that the experiences of her forebears were very different from the ones that have been immortalized in a pop-culture artifact like “Fiddler on the Roof.”

“We imagine every immigrant a transplant from the rutted shtetl,” writes New. “But with our gaze on the impecunious greenhorn, with our eyes straining after the rural milkman turned cloak maker, we may miss Tevye’s more cosmopolitan cousin.”

What New managed to find — and what she presents to us in “Jacob’s Cane” — is a fascinating and illuminating variant on the Jewish immigrant saga. At first, the initials and place names inscribed on her great-grandfather’s cane provoked more questions than answers. Her three great-aunts supplied more tantalizing clues, and New herself spent 10 years in teasing out fact from fancy. Eventually, as New tells us, the cane became a symbol of “veracity’s triumph over family legend.”

Accompanied by her young daughter, Yael, New embarked on an odyssey that took them all over the world, including the town of Shavli in Lithuania where Jacob Levy was born. Along the way, we see how Jacob Levy escaped the horrors that were to befall other family members during the Holocaust and how he turned himself and his sons into entrepreneurs blessed with social and financial success in England and America. “Jacob’s Cane” is, at once, a travelogue, a family chronicle and a work of social history.

It’s fitting that New — a literature professor at Harvard who is married to the economist and Obama administration advisor Lawrence Summer — finds poetry in the mundane details of business. She points out, for example, that Lithuania may have figured importantly in the Haskalah, the Jewish Enlightenment that flowered during the late 18th century, but it was also a place where Jews enriched the life of the community through their daily business endeavors.

“Fur, boar’s bristles and goose feathers, gloves of ox hide and pigskin and kidskin, lambs’ wool and lanolin — Jews were proficient at all the trades that took products sticky with mud or hair and blood and readied them to appear in drawing rooms,” she rhapsodizes. “Jews built workshops to turn wood pulp to paper, linen to lace, beeswax to candles, cocoa to bonbons, and tobacco to cigars.”

Jacob Levy made his way to Baltimore in 1884, where he founded a successful clothing enterprise of his own, but his heart was broken when his sons were lured away to England to join a family friend named Bernhard Baron in the tobacco industry. “Jacob,” explains New, “regarded his sons’ name change from Levy to Baron, their employment change from cloth shrinking to tobacco, and their departure from the country of their birth, America, as a betrayal.” Eventually, he pronounced a curse on his own children: “May you never have sons!”

The story of social aspiration and family estrangement that New tells in “Jacob’s Cane” is worthy of a Victorian novel. Jacob disinherited his unfaithful sons by leaving two of them a nominal bequest of one hundred dollars and his eldest son “the sum of ten dollars and my Moroccan Bound Bible.” Down through the generations, as New shows us, the wealth of the family was never enough to prevent moments of pain and regret, dysfunction and disappointment.

Above all, “Jacob’s Cane” is the work of a writer with a love of language. The author, for example, clearly takes pleasure in pausing to describe the rich objects of the cane maker’s art, the ways that the workings of a Singer sewing machine transform both fabric and recollection, and the act of sorcery by which an archival document is retrieved, translated and thus made to reveal its secrets. At these moments, New is a kind of alchemist who is capable of turning the raw materials of the historian — “wanderings, guesses, luck and old glue,” as she puts it — into the poet’s gold.

Jonathan Kirsch, author of 13 books, is the book editor of The Jewish Journal and blogs at Jacob’s Cane Leads to the Past Read More »