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February 12, 2010

Praying for Toyota

 

Toyota doesn’t need to be reminded how serious their production and PR problem is right now. Neither does the Forest Hills Jewish Center in Queens. For Georgetown, Ken., this is a crisis in the family and a test of faith:

As local employer Toyota Motor Corp struggles with a vehicle safety crisis, residents of Georgetown are closing ranks and turning to prayer.

“They are our great corporate citizen. We’ve got to pray for Toyota,” State Representative Charlie Hoffman told community leaders at a breakfast on the outskirts of town and near the automaker’s flagship U.S. plant in rolling Kentucky horse country.

Read the rest here. Reminds me of a story I wrote a few years ago about people praying for a drop in gas prices. Although the connection might stop at automobiles. This seems like a much more appropriate impetus for communal prayer.

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Jews, College, Money and Nachas

Given these difficult economic times, I would like to make a suggestion that, if enacted, can save many readers $200,000 or more per child. Do not send your son or daughter to an expensive college.

I understand that offering such advice to Jews is akin to suggesting to Christians that they abandon their Trinitarian beliefs. For many Jews, getting their child into a prestigious college is the greatest goal of parenthood.

This is a Jewish problem that far transcends money alone.

The deep desire to have one’s child get into a prestigious college does not always emanate from only healthy motives. Parents who place great importance on what college their child attends will respond that this is only a selfless desire; that all they want is what is best for their child. But I am not quite sure.

On a conscious level, there is no doubt that parents are convinced their motives are selfless and pure. And that is surely part of the story. But it is only part of the story, because for many Jews, what college their child attends is their — the parents’ — badge of honor in Jewish society.

Let me offer anecdotal evidence.

Having been in public life all of my adult life, I am not infrequently recognized by strangers. Most days someone will walk over to me — at a restaurant, on the street — and say something (usually complimentary). And, for the record, I have never found people coming over to me annoying; indeed, I am deeply appreciative of people’s kind comments.

Sometimes the person will say more than a brief hello, and tell me something about themselves. And if they tell me what college their child is attending, I immediately assume the person is Jewish. In all of America, one would be hard pressed to find a non-Jew who tells strangers what college his or her child attends.

I am fairly certain of this, because whenever I relate this to a Jewish audience, it is greeted with much laughter — the laughter of recognition. But whenever I have related this to a non-Jewish audience, almost no one has laughed — they have no idea why it is funny. They didn’t know that anyone tells strangers what college their child goes to.

Why do so many Jews tell people what college (if it is prestigious) their child attends? I think that for most Jews the ability to say, “My son/daughter attends Yale” (or some other prominent college) is the ultimate personal success story.

And this itself emanates from a deeper source in Jewish life — the role of “nachas.”

It is revealing that there is no English equivalent. The term seems uniquely Jewish. The words “pride” or “joy” do not fully capture it. And I suspect that far fewer American non-Jews identify “pride” in their children with what college they attend. That is why so many Jewish parents will take out second and third mortgages on their homes and go into great debt to pay for their child’s college education.

Which brings us to the other sad part of all this preoccupation with college — it is rarely worth the money.

What college one attends is wildly overblown in its importance. The truth is, four years later, almost no one cares. Even those who pay enormous emotional and financial prices to get their child into a great preschool so as to get into a great elementary school so as to get into a great high school so as to get into a great college — even they don’t really care. How many of these people choose their doctor on the basis of what college, or even medical school, that doctor attended? Do you know what college your internist or surgeon attended? Your lawyer? Your money manager? Your rabbi? Did you choose any of your closest friends on that basis? Your spouse?

In nearly 30 years of broadcasting and 40 years of writing and lecturing, I have been asked questions about every subject imaginable — personal and otherwise. Yet I have never been asked what college or graduate school I attended. I am either worth hearing or reading, or I am not. Your doctor or lawyer or money manager or rabbi either merits your money, or he/she doesn’t. 

And there are often personal prices paid by children raised with a prestigious college as the greatest goal of their lives.

First, parents often send their children the message that “intelligence” — erroneously defined as academic achievement — is more important than goodness (and other virtues).

Second, more than a few of those who do get into a prestigious school think they are great just because they got into that school.

Third, what goal(s) does a young person have after getting into a “great” college? If one’s major goal in life, from the age of 4, has been getting into prestigious schools, what is one’s primary goal going to be afterward? Making prestigious money?

Finally, whatever arguments can be made for spending a fortune on Stanford — and unless one can afford it, I do not believe Stanford is worth the money either — there is rarely a good argument for spending a fortune you cannot afford on most colleges.

The fact is that a terrific kid who attends Cal State Northridge (CSUN) will likely grow up to be a terrific adult. And you will keep your hard-earned money. It’s good for you and good for your child.

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Holocaust victims suing Hungarian railway

A group of Holocaust survivors have filed suit against Hungary’s state railway for more than $1.24 billion.

According to a complaint filed this week in U.S. federal court in Chicago, the group, which includes survivors and heirs of Nazi victims, is seeking $240 million in compensatory damages and another $1 billion in punitive damages from Hungarian State Railways, Bloomberg News reported.

The complaint alleges that 437,000 Jews were transported to Auschwitz on Hungarian railroads and that railway operators were aware of the destination.

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Quebec authorities made secret deal with ultra-Orthodox

Education authorities in Quebec changed the school calendar to accommodate Orthodox Jews, a Montreal daily revealed.

According to documents first published in Le Devoir, the Quebec school calendar was changed to permit classes on the weekends. The change was part of a quiet deal to permit ultra-Orthodox, or haredi, schools in the province to teach compulsory subjects on Sunday, the Globe and Mail reported.

The minister of education has confirmed the deal, which sparked a fiery debate featuring charges that the government had bent to the needs of a religious group, privileging sectarian religious needs over the province’s secular values.

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Iranian security forces, protesters clash on revolution’s 31st anniversary

Today marks the 31st anniversary of the Iranian Revolution, a day that “would bring to power a radical regime and compel hundreds of thousands of Iranians to flee their homeland,” writes Sam Yebri on the ” title=”CNN.com”>CNN.com reports on the demonstrations taking place in Tehran:

Coming through on a promise to crack down on protesters on the 31st anniversary of the Islamic Revolution, Iran’s security forces clashed with demonstrators Thursday, as hundreds of thousands filled a “disruption-free” Tehran square to hear their president announce the expansion of Iran’s nuclear program.

Iran’s celebration of the anniversary of the Islamic Revolution culminated February 11, a date that three decades ago marked the end of the country’s Western-backed monarchy and the start of an Islamic republic. A coalition of Iranian reformist groups had urged opponents of Iran’s hardline regime to stage nonviolent protests at central Tehran’s Azadi Square on Thursday, on the official anniversary of the ouster of Iran’s shah.

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The Talmudic Scholar Turns Detective

Think Sherlock Holmes with a dash of Woody Allen. Philip Roth and Stephen King. Mystery plus comedy. Detective novel meets Yiddish folk tale. Then add a little history and you have Kenneth Wishnia’s “The Fifth Servant” (William Morrow: $25.99), a smart funny page turner that I hated to see end.

The novel begins with the discovery of a corpse. A little girl’s been murdered, and the hero must find the killer. So who’s this hero? Benjamin’s a sharp, sarcastic, down on his luck kind of guy, separated from his wife and wishing he wasn’t, stuck in a low-paying, low-status job, a liberal thinker in a conservative world, surrounded by those who could care less about his innovative ideas or his academic credentials. He’s authored a paper on educational reform that’s been ignored by everyone except a few forward thinking scholars. In fact, he reminds me of some of my friends, underemployed smart people, who are unappreciated by their various institutions, and who resort to a kind of bitter irony that I, at least, find instructive and entertaining. Most of them, let me add, are Jews.  In fact, the only real difference between my friends and Wishnia’s hero is that Wishnia’s man is from Prague, not the U.S., and he’s a Talmudic scholar who lived about 500 years ago, give or take a few decades.

Historical fiction doesn’t always speak to a contemporary audience. But Wishnia, a Comparative Literature professor, finds a linguistic middle ground between what he calls the “excessively archaic” and “jarringly modern.” Benjamin says things like, “Boy, that Jesus fellow sure gets around,” when he sees a crucifix on the bridge to the emperor’s palace. And,  “maybe after this is over, we could all go to the New World and live among the Indians. I hear the tribes along the Mohawk River have a non-aristocratic kind of government.” These remarks don’t seem anachronistic. Instead, the narrator’s ironic (and modern) point of view helps us enter the world of the 16th century: our hero thinks like us and talks like us, even though he lives in a different time and place.

Mystery novels became popular during the height of the Industrial and Scientific Revolutions because they demonstrate our ability to make sense out of the mysterious, reason away superstition, and triumph over the irrational; and this is precisely what Benjamin does. Talmudic scholars, it turns out, are perfect detectives. They’ve been trained to rely on reason and close observation, just like a certain denizen of Baker Street. There’s an urgency, here, because the murder victim is a Christian, and the Christians are using the girl’s murder as an excuse to wipe out the Jews of Prague. It’s the old libel: a Christian child is dead; the Jews must have killed her to get her blood. Ultimately, Benjamin works on the case with the help of two Christians (not all Christians are bad in this book, and, for that matter, not all Jews are good).

Wishnia enriches the novel by including the points of view of other characters. We get to hear from a Catholic bishop and a Christian butcher’s daughter who falls in love with a Jew. We visit a Jewish brothel. The emperor’s palace. A torture chamber and a rabbi’s study. But most of our time is spent with our funny, long suffering narrator, the kind of guy it’s good to spend time with. He loathes the superstition that governs the peasants and despises the Jews who believe it is more important to observe the rules of Shabbat then to help save the ghetto. Benjamin’s humor, intelligence, and wisdom make him the centerpiece of this book. I hope we get to meet him again. Maybe this will be the first in a series: What do you say, Mr. Wishnia?

Charlotte Gordon’s most recent book is “The Woman Who Named God: Abraham’s Dilemma and the Birth of Three Faiths” (Little, Brown). She can be reached at her website: http://www.charlottegordonbooks.com

 

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Science, Religion and God

Who’s the better Jew? The Hassid who believes in the literal truth of the Bible, denies the findings of modern science and reprimands women who stray too far from the home or the Jew who goes to synagogue, observes the Sabbath, encourages his wife to get a PhD in astrophysics, and regards some of the Bible’s teachings as inapplicable to the modern world? If you said the Hassid, you are confusing literal-minded extremism with the true rabbinical tradition writes modern orthodox Rabbi Marc D. Angel, Ph.D., in his courageous new book, “Maimonides, Spinoza, and Us: Toward an Intellectually Vibrant Judaism” (Jewish Lights: $24.99). Angel smokes Jewish fundamentalists out of their lair and systematically destroys their claims to authority with his brilliance and peerless scholarship.

Angel addresses many vital questions—the relationship between science and religion, the nature of God, tradition and change, faith and reason, and the “right” way to read the Torah.  But perhaps the most disturbing issue he raises is the question of Jewish identity. Who is Jewish anyway? And who says so? The Israeli Chief Rabbinate refuses to acknowledge conversions performed by reform and conservative rabbis, as well as those orthodox rabbis who are not “orthodox” enough.  According to Angel, many “Torah true” Jews support this stringent view of conversion because they believe the Jewish soul is intrinsically different from the non-Jewish soul. Pitting himself against this kind of xenophobic thinking, Angel urges readers toward greater inclusivity and openness.

To support his argument, Angel brings out heavy artillery, Rabbi Moshe ben Maimon, the great medieval Bible scholar, also known as Maimonides or Rambam. A medical doctor, Rambam sought to rid Judaism of superstition and incorporate what he learned from studying Aristotle in his writings. According to Angel, “By revisiting the philosophical views of Maimonides, we can come to a deeper appreciation of the role of reason in Judaism.” In other words, being Jewish does not mean we have to turn off our brains. Indeed, reason is our best weapon against literal minded fundamentalists.

The dangers of extremist views are evident to most of us non-extremists, but in case we forget just how bad things can get, Angel relates a disturbing story about a religious teacher in New Jersey who told a student there were no such things as dinosaurs. When the boy asked about the dinosaur bones he’d seen in the Natural History Museum, the teacher told him these were swollen dog bones from Noah’s flood. This is the kind of absurd teaching that could destroy Judaism, Angel says. No religion should set itself up against the findings of science.

Based on his extensive knowledge of Jewish tradition, Angel argues that rabbinic Judaism has always valued reason and intellectual curiosity. Faith and observance of God’s commandments are important, but not at the expense of using one’s mind. He writes, “Religious extremism is a means of retreating from a secular technological world that seems to be out of control and without meaning or moral direction.” Observant Jews, Angel argues, do not need to insulate themselves from the world or reject the teachings of philosophy and science. Instead it is essential to educate oneself. When we read the Bible and “come upon statements that are philosophically or scientifically proven to be incorrect, we must not accept them literally but find other means of interpretation.” Only then can we make sense of otherwise archaic teachings. For instance, Torah’s treatment of women can be understood as “historically conditioned” but has little application today.

Embodying his own teachings, Angel brings the philosopher Spinoza into the mix. Even though Spinoza denied the validity of Biblical religion in general, and the Torah based teachings of Judaism in particular, Angel demonstrates how we can learn from those who disagree with us. Spinoza’s insistence on the primacy of reason, for instance, is an important challenge for those of us who value the role of faith in our spiritual lives.

But philosophy has its limitations. Angel cautions,  “Reason, although vitally important in the quest for Truth, is insufficient to bring us to the ultimate destination.” Instead there is an important middle path when it comes to the way of the Torah: “If we hope to experience an intellectually vibrant and compelling Judaism,” Angel declares,  “we will need to avoid the extreme fire of fundamentalism and the extreme ice of philosophical skepticism.”

Ultimately, Maimonides, Spinoza and Us is less a book about Maimonides and Spinoza than a book about “us.” By standing against those fundamentalists who set themselves up as the ultimate authorities on Torah, Angel leads the battle against a dangerous literalism that threatens to destroy the true tenets of Judaism. His intelligent, highly accessible book is a thorough defense of the role of moderate Judaism in today’s world. Those who are what Angel terms “thinking Jews of faith” will rejoice to have found a guide and spokesman in this rabbi. He has the clear and steady voice of a born teacher.

Charlotte Gordon’s most recent book is “The Woman Who Named God: Abraham’s Dilemma and the Birth of Three Faiths” (Little, Brown). She can be reached at her website: http://www.charlottegordonbooks.com

 

 

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Can Journalism Survive?

Year after year during the first decade of the current century, commentators have proclaimed the death of verifiable watchdog journalism across the United States. The leading cause, many doomsayers opine, is the rise of the Internet. Why would anybody pay for newspaper delivery, a magazine subscription, a cable television plan or even watch advertiser-supported over-the-airwaves television when the “free” Internet is a keyboard stroke away? But, the doomsayers say, depending on bloggers and other Internet denizens for responsible journalism is dangerous. As a result, democratic rule will wither across the nation because those in power will take advantage of trained journalists disappearing.

Why read an entire book about such a depressing topic?

Here are reasons why:

• Most of the discussions about causes and effects come from intensely self-interested parties. Robert McChesney, a university communication professor, and John Nichols, an on-the-ground journalist, authors of “The Death and Life of American Journalism: The Media Revolution That Will Begin the World Again” (Nation Books, $26.95), are about as independent of special interests as possible while remaining informed.

•McChesney and Nichols present their case at book length, which allows for details and nuances often lost in less comprehensive forums.

•After reading descriptions of the crisis that seem repetitive, an intelligent discussion about solutions seems in order. McChesney and Nichols promise that discussion, and they deliver.

To give away at least some of the ending, the solutions involve lots of direct and indirect government assistance to legitimate journalistic enterprises. Quite a few commentators avoid that path because they believe government should never be given an opportunity to control individual journalists or journalism organizations. McChesney and Nichols suggest that such thinking is outmoded and partially deluded.

Readers who want to proceed directly to the solutions would miss these chapters by McChesney and Nichols.

Chapter One: The Internet has contributed to the collapse of for-profit journalism organizations, but that is not the whole story. Greedy or otherwise short-sighted owners of journalism entities began hurting themselves long before the easy accessibility of the Internet. Those owners shunted aside the guardianship of democratic values in favor of a fatter financial payout. Eventually, significant numbers of paying customers figured out they were being shortchanged, so took their eyeballs and their eardrums elsewhere.

Chapter Two: It is too late for longtime owners of for-profit media to revamp their business model to squeeze money from new online operations. Journalism is a public good, and not all public goods—such as lending libraries and food safety inspections—are commercially viable.

Chapter Three: Potential government censorship of journalistic content should not be the beginning point and end point of discussion about systemic repairs. McChesney and Nichols conducted research persuading them that “government in fact created the free press throughout American history with aggressive and often enlightened policies and subsidies. A small sample includes favorable postal rates, copyright protection, allocation of scarce airwaves for broadcast news, funding for public radio and public television channels, court rulings favoring journalists, the Newspaper Preservation Act and moral support through various public speeches.  Without this massive government role, it is unlikely that U.S. democracy would have survived, let alone blossomed.” After all, the Founding Fathers did create the First Amendment, even though some of them probably quietly gagged while doing so.

Chapter Four, tellingly titled “Subsidizing Democracy,” contains the bulk of the discussion about solutions. Here is a cogent summary, in the words of the authors: “immediate measures to sustain journalism, each of which transitions to a permanent subsidy if successful; a plan to convert the collapsing corporate newspaper into what we term a post-corporate digital newspaper, perhaps with some print vestiges intact; converting public and community broadcasting into genuinely world-class civic and democratic media; and spawning a vibrant, well-funded, competitive and innovative news media sector on the Internet.” Various taxes proposed by the authors would pay for much of the new journalism world.

It will be interesting to observe whether the McChesney-Nichols recommendations become part of a serious discussion among policymakers, or fade into oblivion.

Steve Weinberg published his first commentary in a national magazine about the state of journalism exactly 40 years ago.  He hasn’t stopped since. Only now, he’s smarter (maybe).

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Melissa Rosenberg will pen ‘Twilight’ finale with two part ‘Breaking Dawn’

Melissa Rosenberg just got another big break. The screenwriter of “The Twilight Saga” is reportedly working on the two-part finale of “Breaking Dawn,” the final installment in the four part franchise.

Because the final novel is more complex than the other books—and includes more R-rated material like sex, pregnancy and violence—it is being broken up into two movies that will film back-to-back beginning next October, according to Nikki Finke.

Rosenberg, who is Jewish, kept mum about all this during our interview last November (in order to preserve her negotiating advantage, perhaps?). After the success of the first two films, and considering her simpatico relationship with novelist Stephanie Meyer, it was smart to keep her. Not that the same consideration is being given to “New Moon” director Chris Weitz. According to Finke, Summit announced they’re looking for “high-end” directors. Wonder if Brett Ratner is busy?

More on Melissa Rosenberg on Hollywood Jew:

Jewish screenwriter pens ‘kosher’ vampires for ‘Twilight’

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February 11th is a date of reflection for all Iranians

February 11th is a date of reflection for all Iranians.  Today, thirty-one years ago, Iran underwent a revolution that would bring to power a radical regime and compel hundreds of thousands of Iranians to flee their homeland.

Iranian Jews who immigrated to the United States were the lucky ones.  Over the last three decades, Iranian-American Jews have embodied the modern-day American Dream.  We have rebuilt our lives and communities, graduated from elite American universities, founded successful businesses, and contributed philanthropically and culturally to American society.  February 11th reminds us how fortunate our community is to have left Iran when we did and how much of a blessing America is.

February 11th also magnifies the suffering and aspirations of the people of Iran today.  We see those Iranians standing up bravely in pursuit of a political voice and social change as the brothers and sisters we left behind.  Their fight must be ours; their redemption, our cause to be championed.  As the Iranian regime continues to suppress its citizens, 30 Years After challenges all Americans, especially Iranian Americans and Jewish Americans, to utilize the tools of freedom absent in Iran – democracy, free press, and free speech – to ensure the events broadcast on CNN today – February 11th – are not just another news story.

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