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June 15, 2010

Calendar Picks and Clicks: June 16–25, 2010

CALENDAR
for June 19–25

WED | JUNE 16

(Lecture)
Zoë Klein, senior rabbi at Temple Isaiah, speaks on “The Spiritual Jewish Perspective on Healthcare.” Journal Managing Editor Susan Freudenheim joins the discussion. Wed. 7-9 p.m. Free. BridgePoint, 220 N. Clark Drive, Beverly Hills. (310) 860-9234. bridgepointbeverlyhills.com.

THU | JUNE 17

(ART)
“Heroes of Haiti,” an exhibition by photojournalist Joe Shalmoni, follows Israel’s medical and rescue team in the aftermath of the Haiti earthquake. The one-day-only show features a lecture by Shalmoni as well as a presentation on the “Impact of Israel on Humanity” by Rabbi Ed Feinstein of Valley Beth Shalom and Pastor Kevin Dieckilman of Simi Valley Christian Church. Thu. 7:15 p.m. Free. Skirball Cultural Center, 2701 N. Sepulveda Blvd., Los Angeles. (310) 836-6140, ext. 130. standwithus.com.

(ISRAEL)
Considering making aliyah? The Jewish Agency’s “Build Your Future in Israel” expo provides practical information on Israel’s employment opportunities, higher education programs, housing options — including kibbutz living — and Hebrew-language learning programs. Thu. 7-10 p.m. Free. Jewish Federation, 6505 Wilshire Blvd., Los Angeles. (323) 658-7302. jewishagency.org/naexpo.

(THEATER)
Desperate for cash to woo the non-Jewish girl of his dreams, a 21-year-old Chasid tries to rob a neighborhood barbershop that — unbeknownst to him — is a mob hangout, in “Angelos,” a new comedy by playwright Tony Perzow and director R.S. Bailey. A reception follows the opening-night performance. Thu. Through July 11. 8 p.m. (Thursday-Saturday), 5 p.m. (Sunday). $20-$25. Studio/Stage Theatre, 520 N. Western Ave., Los Angeles. (310) 807-4842. brownpapertickets.com/event/111323.

FRI | JUNE 18

(FILM)
Israeli director Dover Kosashvili (“Late Marriage”) follows two lovers’ controversial courtship in “Anton Chekhov’s The Duel,” an adaptation of the Russian author’s 1891 novella. Fri. Various times, Laemmle locations. $11 (general). (310) 478-1041. laemmle.com.

(SHABBAT)
Put out your bell-bottoms or leisure suit for That ’70s (Synaplex) Shabbat, where you can enjoy music, games and vignettes on key events from the decade that gave us disco. Fri. 5-10 p.m. $18 (members, adults), $12 (members, children), $20 (general, adults), $12 (general, children). Temple Beth David, 6100 Hefley St., Westminster. (714) 892-6623. templebethdavid.org.

SAT | JUNE 19

(ART)
Renowned sculptor George Segal only explored biblical themes five times during his prolific 50-year career. With “The Expulsion,” he offers a life-size depiction of Adam and Eve captured during their banishment from the Garden of Eden. Donald Lokuta’s photographs of Segal at work in his studio accompany the exhibit. Sat. Through Sept. 5. 10 a.m.-5 p.m. (Saturday-Sunday), noon-5 p.m. (Tuesday-Friday). $5 (children), $7 (seniors), $10 (general). Skirball Cultural Center, 2701 N. Sepulveda Blvd., Los Angeles. (310) 440-4500. skirball.org.

(MUSIC)
Cantors Ron Galperin, Lonee Frailich and Jay Frailich perform for Reform congregation Temple Akiba’s Three Cantors in Concert: An Evening Filled With Jewish Music. Sat. 8-10 p.m. $36. Temple Akiba, 5249 S. Sepulveda Blvd., Culver City. (310) 398-5783. templeakiba.net.

(SHABBAT)
Birthright Israel NEXT continues to hold Shabbat services in the unlikeliest of settings throughout the city. Historic L.A.: The Getty Villa and Havdalah features a tour of the scenic museum grounds, dinner and a Havdalah service. Sat. 3-7 p.m. $5. Getty Villa, 17985 Pacific Coast Highway, Malibu. (323) 330-9568. next.birthrightisrael.com.

MON | JUNE 21

(SOCIAL)
Come for happy hour, stay for a lecture on entrepreneurial baking and a discussion about the uneasy relationship between emotions and money management with “Financial Whisperer” Pegi Burdick, at Congregation Kehillat Ma’arav’s inaugural sisterhood meeting. Mon. 6:30-8 p.m. Free. Kehillat Ma’arav, 1715 21st St., Santa Monica. (310) 871-6440.

(SYMPOSIUM)
Learn the hip slang of “Israeli Speak,” the importance of “Respecting Our Pets,” the power of “Love, Love, Love” and much more at the inaugural event Jewlosophy, a joint project of LeDor VaDor and Jewish Scholars Program, which features a dozen workshops on Jewcentric approaches to contemporary topics. Mon. 7 p.m. For more information, call (310) 273-2400 or visit jewlosophy.com.

(STUDENTS)
Jonathan Davis, vice president of the Raphael Recanati International School in Herzliya, leads an informational session on opportunities for students to study in Israel and earn undergraduate degrees in business administration, psychology, government and communications, or master’s degrees in government or global management — all taught in English. Mon. 7-9 p.m. Free. Beverly Hilton, 9876 Wilshire Blvd., Beverly Hills. (212) 213-5962. rris.idc.ac.il.

TUE | JUNE 22

(THEATER)
JDate and The Journal bring singles an “Enchanted Evening” to mix and mingle at Pinot Grill before a performance of Rodgers and Hammerstein’s classic World War II musical “South Pacific.” Tue. 6:30-8 p.m. (mixer), 8 p.m. show. $55-$80. Ahmanson Theatre, 135 N. Grand St., Los Angeles. (213) 972-4400. centertheatregroup.org.

THU | JUNE 24

(LECTURE)
“Power, Perception and Prejudice: A Conversation With Jane Elliot” features a lecture by the teacher, activist and creator of the “blue eyes-brown eyes” training exercise, which promoted ideals of tolerance and social equality during the civil rights era. A Q-and-A with Elliot follows. Thu. 7:30 p.m. $20. Museum of Tolerance, 9786 W. Pico Blvd., Los Angeles. (310) 772-2505. museumoftolerance.com.

FRI | JUNE 25

(LECTURE)
Comedian, actress and author Sarah Silverman (“The Bedwetter: Stories of Courage, Redemption and Pee”) joins writer and KPCC personality Sandra Tsing Loh for a Writers Bloc discussion. Fri. 7:30 p.m. $20. Writers Guild Theatre, 135 S. Doheny Drive, Beverly Hills. writersblocpresents.com.

(FILM)
British Iranian comic Omid Djalili (“Sex and the City 2”) plays a Muslim who suffers an identify crisis after discovering his birth mother was Jewish in “The Infidel,” which screens for the Tribeca Film Festival’s inaugural showcase in Los Angeles. Fri. Through July 1. 7:30 p.m. $11. Laemmle Sunset 5, 8000 Sunset Blvd., West Hollywood. (310) 478-3836. laemmle.com

Calendar Picks and Clicks: June 16–25, 2010 Read More »

Strive Mightily Parashat Chukat (Numbers 19:1-22:1)

With all Israel assembled around the rock, Moshe raised his staff and angrily challenged the people, saying, “Do you think that from this rock we will bring
forth water?!”

The people never got to respond. Moshe’s staff crashed down upon the rock, the water flowed, and God instantly castigated Moshe for the way he behaved.

The Netziv of Volozhin commented that God wanted Moshe to wean Israel away from relying upon such supernatural events. The people needed to learn, as they were now poised to enter Canaan, to live within the laws of nature. To rely upon God, to be sure, but to not expect that God will do the impossible.

As Jews, we have a profound respect for the limits of the possible. We understand and accept the lines — best as human beings can — between the achievable and the unachievable, the obtainable and the unobtainable, even when it’s deeply painful to do so. Within our religious system, we recognize, for example, that not every troubled marriage can be salvaged, not every question can be answered, not every illness can be recovered from.

“We do not rely upon miracles,” our rabbis taught. The Talmud’s formulation sums it up best: When something is possible, it is possible. When it is iy efshar (not possible), then it simply isn’t possible.

Thirteen years ago, a sweet, beautiful boy named Eitan was born with Down syndrome. It would have seemed reasonable at the time to presume it impossible that this boy would rise 13 years later to read his haftarah and deliver a bar miztvah address.

As the Talmud says, what is iy efshar is iy efshar.

There is, however, within our very same system of religious thought, a word, a mitzvah, that positions itself in perfect tension with the principle that “what is impossible is impossible.” It is the word l’hishtadel, to try hard. Not to try to defy the limits of the possible — rather, to challenge the odds, and to not simply accept things without a fight; to exert all one’s energy, because maybe, just maybe, it’ll work.

Within rabbinic teachings there is a long list of things that we are implored to try hard to achieve, difficult as these undertakings may be. We are taught, for example, that a person should exert himself to study Torah, even though we’re so tired after a day’s work. We should try hard to engage in acts of chesed (kindness and generosity) even when this requires us to stretch beyond our normal comfort zone. These teachings and others are testaments to the absolute conviction that human potential is invariably greater than we tend to think, and that the great majority of times we use the word “impossible,” we’re settling for a life that is a fraction of the life that actually could be.

Yet for most of history, there was one area that even the rabbinic tradition of l’hishtadel regarded as being simply impossible to do anything about. In talmudic teaching, people who were blind or deaf, or whose intellectual functioning was different or limited, were exempted from the performance of the commandments. This was a simple concession to reality, given the extreme limits that existed on enabling such people to live a normal life. Children like Eitan were historically left untrained in mitzvot and spent their lives outside of the passion and pulse of Jewish observance and celebration. It wasn’t until the last few decades that rabbinic leaders, in recognition of advances in education and technology, began to insist that in this realm, too, the Jewish community has the sacred obligation to try our hardest. It was due to their insistence that programs to include and educate children with intellectual disabilities began to emerge.

And while we owe our gratitude to these rabbinic leaders, the greatest heroes are the mothers and fathers of these children, our peers and our friends — who have brought the tradition of l’hishtadel to new and breathtaking heights by setting their sights on goals that others might have warned them were impossible. Mothers and fathers who redrew the line separating the possible from the impossible. Mothers and fathers who proclaimed loudly, “Despite the odds, we will try! Just as Abraham did when he heard that Sodom was about to be destroyed. And with better results, as Ruth did, when Naomi told her she had no future in Bet Lechem. And as Chana did when Elkana told her to accept her barrenness. And as Moshe himself did when he rose to become the teacher of Israel despite being of slow speech and of heavy tongue. And as a 40-year-old illiterate shepherd named Akiva did when he looked at the water dripping on the rock and boldly concluded, ‘I am not fated to illiteracy. I am educable. I will one day be able to read from the Torah.’ ”

When Eitan completed his haftarah and his address, none of us in the room thought we had just witnessed the impossible. We rather marveled, with tears and joy, over the human capacity l’hishtadel, to strive mightily.

Yosef Kanefsky is senior rabbi at B’nai David-Judea (bnaidavid.com), a Modern Orthodox congregation in the Pico-Robertson neighborhood.

Strive Mightily Parashat Chukat (Numbers 19:1-22:1) Read More »

OPINION: Seeking a Bridge to a Peaceful Two-State Solution

On my first trip to Israel, as a high school student in the Los Angeles Bureau of Jewish Education’s Summer Ulpan program, we learned about how the destruction of the Second Temple by the Romans brought about the end of Jewish national life. While touring Jerusalem, we were taken to the spot that had been a bridge where Jews ascended to the Temple Mount, and all that was visible were its boulders and stones as they had crumbled in the year 70 C.E.

I was mesmerized. As a teen touring the modern Jewish state of Israel, I was witnessing the physical remnants of the destruction of the thriving Jewish national life from 2,000 years ago.

I stared at ancient rubble and saw my future.

On June 6, The Jewish Federation of Greater Los Angeles and the Israeli Consulate sponsored an emergency community rally in support of Israel. Despite there being less than a week to prepare, the street was filled with thousands, conveying the deep commitment we have in Los Angeles to the well-being of the State of Israel.

Unfortunately, and certainly unintentionally, the rally also demonstrated a serious lack of civility within our community and a seeming lack of acceptance of what is readily known in Israel — namely that its future as a secure, Jewish and democratic state can only be ensured through a two-state solution.

I was honored to represent Americans for Peace Now at the rally. It’s certainly not news to readers of The Jewish Journal that a vocal minority of the crowd, if not a majority, refused to listen or let others listen. They booed, catcalled and jeered. On three occasions, top representatives of The Jewish Federation and the Israeli Consulate implored the crowd for civility, but it was to no avail.

In the end, I finished saying what I had prepared to say — a proclamation of support for the people of Israel in their time of need, and a message of hope that Israel would one day live at peace with its neighbors. 

Those in the crowd who disagreed might have simply offered polite applause, stayed silent or put their fingers in their ears. They chose to heckle and did so without considering what was being said.

At first blush, this incident may appear to be about right versus left, hawk versus dove. But there is something much deeper, and very troubling, that the heckling exposed: For a broad segment of American Jews, there can be no debate on Israel. Its policies must be supported whether or not they are sensible, whether or not they are humane, whether or not they are contributing to Israel’s descent into pariah status. They are the self-appointed enforcers of political orthodoxy.

For them, there is no room for divergent opinions on what is best for Israel. For them, when it comes to this issue, they ignore the fundamental Jewish tradition of debate and dissent, which are so elevated as to be a core element of the Talmud.

This is not just about a handful of hecklers. This attitude permeates the meeting rooms, boardrooms, sanctuaries and social halls of our community. At the same time, it does not represent the majority in our community, nor in Israel, where the defense minister can say that the occupation poses a bigger threat to Israel than an Iranian nuclear bomb. In Los Angeles, a representative of Americans for Peace Now simply steps to the podium, and the people who are ostensibly the most ardent supporters of Israel open their mouths to boo while closing their minds to the message.

Something is terribly wrong when the wagons are circled so tight that differences, healthy debate and loyal dissent are not allowed in. If this is the culture that dominates “pro-Israel” activity, those unable to countenance this orthodoxy will feel alienated, which includes a growing number of young Jews.

So, what to do? Let’s start by acknowledging the problem. Then, let’s openly discuss in our synagogues, schools, chavurot, learning circles and organizational meetings how Israel’s current and future well-being is being served by its policies. Let’s abandon the talking points that cleverly skirt Israel’s dilemmas. Let’s stop obsessing about hasbarah and start talking about the real issues. Israelis do it every hour of every day. We should cherish and nurture it just like they do. 

The current Israeli government’s reluctance to genuinely pursue a two-state solution could spell the end of Israel as a Jewish and democratic state. I would welcome those who disagree to engage with me in discussion and debate. I’m sure I will learn from their insights, as they will from mine.

The forces that physically brought down the Second Temple in Jerusalem were external. However, the rabbis say that the destruction was not due to Roman military superiority but rather to causeless hatred among the Jews.

The destroyed bridge in Jerusalem that captivated me many years ago reminds us what can happen when we are overcome not by external forces, but rather internal divisions, incivility and hatred.

Let us protect and strengthen the bridge we have here in Los Angeles and prevent any possibility of a collapse that would bring the destruction of us all.

David Pine is West Coast regional director of Americans for Peace Now and has worked for more than 20 years on behalf of the Jewish community and Israel.

OPINION: Seeking a Bridge to a Peaceful Two-State Solution Read More »

Obituaries: June 18-24, 2010

Nadine Astor April 18, 2009. She is survived by her daughters, Adrienne (Anthony), Paula and Laura; son, Andrew ( Shari); and four grandchildren.

Herman Aronowicz April 3 at 89. He is survived by his daughters, Betty Zornizer and Pauline (Herb) Rubinstein; and son, Mark “Steven.” Mount Sinai

Ruth K. Berman March 31 at 100. She is survived by her daughters, Barbara Katzman and Carol B. Stack; three grandchildren; and eight great-grandchildren. Mount Sinai

Ruth Bland March 28 at 90. She is survived by her sons, Ira and David; and grandchildren. Sholom Chapels

Harriet Boren March 7 at 87. She is survived by her son, Arthur (Becky); and two grandchildren. Mount Sinai

Rebecca Myra Castle Feb. 9 at 65. She is survived by her brothers, Rabbi Dovid and Jonathan; sister, Nomi; parents Tybee and Milton; nephew, Danny Hoisman; and niece, Leeba
Isenberg. Chevra Kadisha

Julian Eget March 29 at 71. He is survived by his daughters, Dawn Cole and Valerie (Daniel) Welty; sons, Scott (Michelle), Anthony and Barrie; nine grandchildren; one great-grandchild; sisters, Sharon (Edward) Toczynski, Rochelle (Terry) Freed, Phyllis (Dennis) Westhoven and Lois Cole; brother, Bryan (Orpha); and friend, Irene Espe. Mount Sinai

Lois Friedman March 4 at 78. She is survived by her husband, Allan; daughters, Jody (Jonathan) and Shelley (Tania); son, Darrell (Chris); nine grandchildren; sister, Mimi Isaacs; and brother, Marc Jacobson. Pierce Bros.

Sylvia Friedman March 15 at 89. She is survived by her nephew, Marc Kashinsky. Sholom Chapels

Harold Goodheim March 5 at 92. He is survived by his daughter, Laurie (Steven) Levine; son, Michael; and one grandchild.

Walter Grosfeld March 31 at 84. He is survived by his daughter, Sharon (Russell); son, Robert (Susan); and four grandchildren. Mount Sinai

Iris Heiger March 9 at 75. She is survived by her husband, Irving; daughters, Stacy and Traci; sons, Michael, Jordan, Andrew and Jose; five grandchildren; three great-grandchildren; and brother, Gary Hollander. Sholom Chapels

Rose Jackson Jan. 26 at 84. She is survived by her sons, David (Karen) and Ted; and two grandchildren. Chevra Kadisha

Irving Jacobson March 25 at 92. He is survived by his wife, Eleanor; daughters, Sheryl and Linda; and two grandchildren. Sholom Chapels

Morton Kahn February 18 at 87. He is survived by his wife, Geri; daughter Barbara (Murray) Mills; sons, Clifford (Joleen) and Marc; three grandchildren; and sisters, Rusty
Grossman and June Shaw.

Rosalind Karp March 26 at 87. She is survived by her husband, Josef; daughter, Marcy Cherin; and grandchildren. Sholom Chapels

Norman Ketzlach March 4 at 88. He is survived by his wife, Esther; daughters, Karen Schneider and Marcia (Jerry) Gale; son, Kalman (Regina); and seven grandchildren.

Gene Kravitz March 17 at 90. He is survived by his nephews, Sheldon (Denise) and Herbert (Eleanor); two great-nieces and two great-nephews; and three great-great nephews. Chevra Kadisha

Arthur E. Schlaifer Dec. 21, 2009, at 86. He is survived by his daugher, Marissa; son, B. Stuart; and brother, Jack.

Irwin Schwartz March 31 at 70. He is survived by his wife, Lorna; daughter, Jacqueline; sons, Philip, Andrew and Robert; and brothers, Elliot (Beverly) and Joseph (Brenda). Mount Sinai

Ethel Serata Feb. 28 at 87. She is survived by her sons, John and Arthur. Sholom Chapels

Emily Rose Shane April 3 at 13. She is survived by her parents, Michel and Ellen; sisters, Gerri and Leigh; grandmother, Vivien; grandparents, Dorothy and Harry Bierbrier; aunts,
Marilyn Wall and Linda Bierbrier; and uncles, Reid (Laura) and Gordon (Cynthia) Bierbrier. Mount Sinai

Marcella Silver March 24 at 95. She is survived by her husband, Percy; daughters, Phyllis Wilner and Rhoda; and grandchildren. Sholom Chapels
Igor Tamarin
Feb. 20 at 87. He is survived by his conservator, Michael Lally. Sholom Chapels

Lillian Toppel March 22 at 91. She is survived by her daughter, Gail (Mark) Sherman; four grandchildren; six great-grandchildren; sister-in-law, Rabbi Judith Halevy; and daughter-in-law, Margaret Rasmussen. Mount Sinai

Rhoda Treibitz March 27 at 73. She is survived by her daughter, Cheryl Fox; son, Glenn; and grandchildren. Sholom Chapels

Haia Vilenskaya March 14 at 86. She is survived by her daughters, Galina Barkhash and Maya Tsimanis; four grandchildren; one great-grandchild; and sister, Sima. Chevra Kadisha

Obituaries: June 18-24, 2010 Read More »

Brit Brings Primo Levi’s Life in Auschwitz to Stage, Screen

After his liberation from Auschwitz, Italian writer and scientist Primo Levi observed, “To destroy a man is difficult, almost as difficult as to create one. It has not been easy or quick, but the Germans have succeeded.”

In the HBO Signature production of “Primo,” the character of Levi is not speaking of physical destruction, which in the Nazi extermination camps could be both quick and easy.

Rather, Levi means the psychological destruction of a man by slowly stripping him of his dignity and humanity, says British playwright, actor and painter Sir Antony Sher.

“Imagine arriving at the Auschwitz train platform, going through the selection process,” Sher continues. “Your clothes are taken away, your body hair is shaved, and, step by step, you become nothing.”

Sher is a South African-born Jew living in London; author of the one-man play “Primo,” on which the TV special is based; and, by edict of the Levi heirs, the only actor allowed to perform the part.

The play is based on Levi’s description of his 11 months in Auschwitz in his book “If This Is a Man,” and what strikes the viewer is the dispassionate, almost scientific, attitude Levi the chemist brings to his horrifying experience.

Sher said in a phone interview that when he first read Levi’s book, it was as if the author “took me by the hand, saying, ‘Come, I’m going to guide you around hell now.’ ”

Everything about “Primo” is designed to focus on the words, undistracted by the visual props one might expect in a Holocaust drama.

The minimalist stage set consists of a maze of gray walls leading to doors and windows open to unseen light sources. Throughout, Sher forgoes the striped pajamas of an inmate in favor of a shirt, tie and cardigan to signify that Levi is speaking from the perspective of the immediate post-war years, when he wrote his book.

It takes the combination of a master writer and master actor to convey the Nazi process of transforming a civilized man into an untermensch without the visual reinforcement of shouting guards and mounds of skeletons.

As part of the gradual dehumanization process, Levi recalls the repetitive prisoner count in freezing weather, the endless waiting for the “selectsia” to pick men for the next death quota and the days when “nothing continues to happen.”

“Everyone was ferociously alone,” Levi wrote, on constant watch to keep bunkmates from stealing a pair of shoes or socks. However, there were also rare instances of altruism. Levi’s life was saved by Lorenzo, a fellow Italian inmate, who nourished him with some spoonfuls of soup.

“It brought hope that there was still some goodness in the world,” Levi comments.

In the opening line of the play, Levi/Sher observes, “It was my good fortune to be deported to Auschwitz only in 1944.” That is not irony, for by that year the Nazi regime was so short of manpower that it extended the lifespan of prisoners compared to the earlier war years.

Levi was “fortunate” again, coming down with scarlet fever in January 1945, shortly before the arrival of the Red Army. The Nazis forced the 20,000 “healthy” prisoners on a death march that few survived.

The sick ones left behind in the camp noted the arrival of four Russian soldiers on horseback on Jan. 27, but few of the emaciated inmates “knelt in prayer or went to the gates to greet the liberators.”

Despite Levi’s remark about the German “success” in destroying their prisoners’ self-worth and humanity, Sher believes that Levi himself successfully resisted this fate.

Such a judgment came under scrutiny in 1987, when Levi fell down a flight of stairs, resulting in his death. While his family members maintained that the fall was an accident, most analysts believe that Levi, who suffered from recurrent depression, committed suicide.

Or as Elie Wiesel, hearing of the chemist’s death, put it, “Primo Levi died 40 years earlier in Auschwitz.”

Sher, considered one of Britain’s finest actors, feels a special affinity with Levi. Like Levi, he said, “I am a secular, nonpracticing and nonbelieving Jew, though I feel very Jewish in my identity.”

Sher added, “Primo came out of Auschwitz and said, ‘There is no God.’ When [Elie] Wiesel came to see me play Primo, he told me that he still practices his faith, although he thinks it was wounded in Auschwitz.”

Sher, now 60, mused that had he lived in Europe during the Hitler era, he would have been sent to a camp for being Jewish and for being gay.

Having been spared that fate, Sher believes that Levi’s writing comes as close to conveying a sense of the concentration camp as is humanly possible.

“We have heard much about death in Auschwitz,” Sher said. “Levi showed us what it was like to live there.”

“Primo” premieres June 22 at 9 p.m. onthe HBO Signature channel, and repeats June 24 at 6 p.m., June 26 at 8 a.m. and June 28 at 9:30 a.m.

Brit Brings Primo Levi’s Life in Auschwitz to Stage, Screen Read More »

South Carolina Causes Consternation—Again

Have you heard this joke?

A man walks into his local Democratic Party office and plunks down ten grand to run for the United States Senate.

Then he goes home and sits on his butt.  He has no campaign manager, hires no staff, doesn’t raise a dime, does no campaigning, produces no campaign literature, makes no appearances and … gets elected!

Oh wait, that’s not a joke … that actually happened in South Carolina’s recent primary election.

Alvin Greene, by all accounts, strolled into a regional Democratic Party office, handed officials a check for $10,400—and then apparently did almost nothing else.  Since paying the filing fee, almost nobody can vouch for Greene’s activities.  What he seems to have done is just sit on his rear at his home in Manning, South Carolina and wait for primary election day to roll around.  At the end of that day he was declared the winner and will be the Democrat’s horse in the upcoming race for the U.S. Senate in November.

This has left lots of egg on the faces of local Democratic Party officials who can’t explain how this guy wound up winning by a significant amount – 59 percent to 41 percent over the second-place candidate.  That second-place finisher was Vic Rawls, a reasonably well-funded politico who was expected to win handily.  After all, Rawls had raised money, had an actual campaign staff, ran a traditional race, and was a respected figure in South Carolina Democratic political circles.

The bigger picture however is that no Democrat’s going to unseat the incumbent, Republican Senator Jim DeMint.  DeMint is the odds-on favorite in a state that has consistently voted Republican.

Only an act of God might prevent DeMint from winning in November, something that hasn’t prevented some Democrats from pointing fingers at Republicans for complicity in the Greene scandal.  The Democrat’s House Majority Whip, James Clyburn, hinted that Greene was a Republican plant, saying that there was “elephant dung all over the place.”  If this was true, Clyburn needed to produce some sort of evidence quickly – something he’s been completely unable to do.

And exactly how would running a Republican plant serve the interests of Republicans?  No Democrat threatened DeMint, so cooking-up some scheme to insert a shill in the race would have been simply silly.  Clyburn has since backed off this ridiculous charge.

Nonetheless, the mystery surrounding Alvin Greene remains.  How’d he do it?

Theories abound.  Was it stupidity on the part of some South Carolina voters?  After all, some argue that many voters may have believed that Al Greene, the well-known soul singer and Baptist preacher, was somehow on the South Carolina ballot.  Personally, I think it would be great to have Al Green in the U.S. Senate, with all the political clowns in Washington D.C., at least Green can bust a move and lay down some soothing lyrics.  But, let’s get real … Al Green doesn’t even live in South Carolina.

Then there’s the belief that Greene won because of a low voter turn-out among Democrats, since the Republican, DeMint, will be a virtual shoe-in for re-election. Additionally, Alvin Greene’s name alphabetically came up first on every ballot in the state and since no Democrat had high name-value, some argue voters simply pulled the lever for the first candidate on the list.

Whatever the reason, the result is that an unpolished, unknown, unemployed man will be on the ballot against a seasoned and sophisticated veteran politician.  This is an unfair situation at best——it mocks the concept of American democracy.  Voters at the very least deserve competitive candidates who can serve if elected. 

But there was something momentarily appealing about a dark-horse candidate like Greene, a “regular guy” emerging from the primary with a shocking victory.  However, once we began to learn more about who this guy is.  To be blunt, the picture isn’t pretty.

As it turns out, Greene has a pending felony charge –  the legal complaint alleges that he sexually harassed a female college student by showing her pornographic pictures … something she neither encouraged nor welcomed.  If convicted, Greene’s facing a possible five-year prison term.

It also appears from radio, television and print interviews that Greene may be mentally functioning one or two bottles short of a six-pack.  He answers questions in a mumbling, monosyllabic and intellectually unstructured fashion that is painful to hear or watch.

The fact that Greene is completely unqualified to represent South Carolina’s voters in the U.S. Senate is obvious.  However, since Greene is black, some have claimed that racism lies at the root of attacks on the man’s abilities and intellect, and also underlies simply asking where an unemployed man may have gotten ten grand to run for elected office.   

In The Root, the website run by black scholar Henry Louis Gates, writer Cord Jefferson South Carolina Causes Consternation—Again Read More »

The ‘Supreme’ Court?

With all of our attention riveted on who was winning or losing public offices, we might have missed the most alarming thing that happened on California’s
Election Day.  And it didn’t even happen in California.

On June 8, the U.S. Supreme Court issued a stunning emergency order blocking Arizona from fully implementing its Clean Elections Law for its Aug. 24 primary election.  Passed by voters in 1998, the Arizona law offers public funds to candidates who accept a spending limit.  But if a privately financed candidate exceeds spending bya set amount, publicly funded candidates can receive more matching funds. The Court’s emergency order prevents Arizona from paying the promised matching funds to qualifying candidates on June 22, thereby crippling their ability to compete on a level playing field.  This makes clear that the majority of the Supreme Court now feels empowered to intervene in an ongoing campaign before even formally considering the issues involved in the case. 

The primary will be over by the time the full Court takes up the case in earnest in the fall, but the Court’s ultimate position on the matter remains unclear. Perhaps the Court’s majority already has the votes in the bag, although prior to the order, Justice Anthony Kennedy insisted that it not be issued unless there was an intention to debate the issue in the Court.  Perhaps he remains undecided.  The Court could adopt the position of the right-wing Goldwater Institute and the Institute for Justice that bolstering candidates who receive public funding to match up with privately funded candidates “chills” the free speech of the wealthier candidates.  Following that argument, well-funded candidates might feel compelled to spend less money if such spending would just trigger more money for their opponents.  The federal Court of Appeals scoffed at this argument, but the Supreme Court seems likely to be more sympathetic.

Two years ago, the Court overturned a portion of the McCain-Feingold Law (the “millionaire’s amendment”) that allowed candidates in a federal election in New York state to raise money beyond contribution limits if self-funded candidates spent beyond set limits.  With the Arizona case, the Supreme Court may now feel free to overturn state laws.

In the Citizens United case in early 2010, the Court expanded on the concept that corporations are, like “persons,” entitled to free speech protection.  That decision is expected to open the door for
corporations, and possibly labor unions, to spend at will in independent campaigns.  The Supreme Court majority seems to believe that the threat to the free speech of private entities through limits
imposed by public entities is a bigger problem in American political campaigns than the threat of an outsize role of private interests.

We should be alert by now to the willingness to upset precedent by the five-member majority, as well as to adopt marginal legal theories from outside the mainstream and legislate their own political opinions into law.  In that sense, Bush v. Gore was just the tip of the iceberg and a warning of things to come.  There, the then-majority (including Sandra Day O’Connor and William Rehnquist) blocked a recount under way in Florida by adopting an argument made by the Bush camp that until then no one had taken seriously:  that equal protection claims applied to the recount but not the election itself. The majority used this rationale, which it stated applied only in this one case, to reach its preferred conclusion:  installing a Republican in the White House.

Since then, two truly radical justices (Samuel Alito and Chief Justice John Roberts) have replaced O’Connor and Rehnquist.  While Kennedy is at times a swing vote, he has usually joined the majority.  The other four —  Alito, Roberts, Antonin Scalia and Clarence Thomas — represent the hard core.

What can we do about this?

We must all obey the law. But the Court’s unfettered moral authority to say what the law is has always been contested. The Court is a political branch. Don’t let the robes fool you.  While the current majority may clothe itself in the protective covering of the Court’s distinguished history, its decisions can be challenged in the court of public opinion and overridden by Congress.
While the Supreme Court would love to be above the political battle, its decisions are not magically imbued with wisdom.  The justices do not like to be criticized, as shown by Alito’s response when the famously conciliatory Obama called them out for the Citizens United decision in front of Congress and the nation.

Presidents have changed the Supreme Court by challenging it.  Franklin Roosevelt called them the Nine Old Men when they overturned key provisions of the New Deal and proposed the famous “court packing” plan.  The plan failed, but the Court changed its rulings in FDR’s direction.  Nixon challenged the Warren Court as too liberal, setting the stage for a new Court direction.   

There also will be constant efforts to separate Justice Kennedy from the conservative wing on particular issues. Keeping the lines of argument open to this one justice will prevent those who criticize the Court from going overboard and losing his ear.

Dissent is a powerful tool for the outvoted minority on the Court to rally public opinion to its side. There is a long and distinguished tradition of Supreme Court dissents, aimed as much at the people as at the legal community.  While the majority may not be swayed by argument, the larger community might be.  The demoralized minority on the Court should consider how to act instead like a principled and outvoted minority.  Their dissents should be bold and readable.

Can anybody quote a dissent from Bush v. Gore?  The boldest statement was Justice Ruth Bader Ginsberg’s omission of the word “respectfully” from her submitted dissent.  Perhaps somebody should have written in 2000: “Today the United States Supreme Court openly enters the campaign arena, adopting a legal justification as a convenient fig leaf to install the majority’s preferred candidate. Nothing is more shameful than the blatant partisan interference that the majority has adopted.  Nothing will do more to damage the credibility of this Court as a fair umpire in American democracy.”

In the Citizens United case, the soon-to-retire, 89-year-old Justice John Paul Stevens showed how it should be done:

“… corporations have no consciences, no beliefs, no feelings, no thoughts, no desires. Corporations help structure and facilitate the activities of human beings, to be sure, and their ‘personhood’ often serves as a useful legal fiction. But they are not themselves members of ‘We the People’ by whom and for whom our Constitution was established.

“At bottom, the Court’s opinion is thus a rejection of the common sense of the American people, who have recognized a need to prevent corporations from undermining self government since the founding, and who have fought against the distinctive corrupting potential of corporate electioneering since the days of Theodore Roosevelt. It is a strange time to repudiate that common sense.
While American democracy is imperfect, few outside the majority of this Court would have thought its flaws included a dearth of corporate money in politics.”

Raphael J. Sonenshein is chair of the Division of Politics, Administration and Justice at Cal State Fullerton.

The ‘Supreme’ Court? Read More »

An Open Letter to Israel’s Jews

Anyone who has the chutzpah to write a public letter to 6 million people needs to explain where he is coming from, so permit me to briefly identify myself.

I am an American Jew — a proud American and a proud Jew. As I told an audience of Israeli Americans, I have two fathers — Avraham Avinu and George Washington. Born three months after Israel was born, I, unlike 2,000 years of Jews before me, have never known a world without a Jewish state. I was raised in Hebrew-speaking religious schools and in a Hebrew-speaking summer camp, have been to Israel about 15 times and made a documentary in Israel during the height of the terror attacks in Jerusalem (“Israel in a Time of Terror”) on how you cope with terrorism. While I have strong opinions on settlements, peace, territory, etc., unlike many American Jews I do not express them publicly. I do not believe it is the business of any American Jew to tell a mature democracy faced with threats to its existence what policies it should follow. Living in the safety of America, 10,000 miles away, I won’t tell you — whose lives are on the line every day — what you should do.

But there are things I would like to say to you that have nothing to do with policy matters. They are about God, the world, Europe, America and Christians.

I fully understand why most of you are not particularly religious, even why many of you are anti-religious. You were raised that way, and the models of Jewish religiosity you often see in Israel are not particularly inspiring. The religious parties in Israel are often corrupt, and they seem to exist primarily to enrich religious institutions; many religious Jews live on the dole; and while there are many inspiring Orthodox Israelis — a disproportionate number of the best and brightest in the army, for example — the fact is that Judaism is rarely made intellectually or morally relevant to you.

I am not writing to make you Orthodox (I myself am not Orthodox — I call myself “religious non-Orthodox”). Rather I am writing to ask you how you cannot see the transcendent — specifically the divine role of the Jews — in your situation. I want to know how you explain to yourselves your isolation in the world (and how you explain the American exception to this rule).

The Jewish state is in exactly the same situation as the Jewish individual was in Europe before the Holocaust. The individual Jew in Europe was demonized and dehumanized despite his enormous contributions to Europe’s culture, science and thought, and despite his moral decency. Today the Jewish state is equally demonized and dehumanized despite Israel’s essential decency and its utterly disproportionate contributions to mankind’s well-being. Just consider how many Israeli scientists have developed medicines and medical technology that save countless lives around the world. Whose hospital was the most effective in Haiti in the first days after that country’s devastating earthquake? How much technological innovation comes from your little state compared to almost any country in the world?

And yet you are truly hated. Genocidal Sudan is elected to the United Nations Human Rights Council, and the misogynist primitives of Iran are elected to the United Nations Commission on the Status of Women, but Israel is the one country that is never elected to these U.N. commissions and has been the most censured country in the history of the United Nations.

The question is, why? Why is your tiny decent state the most hated in the world? Could it be because you are the one Jewish state? If there is a more convincing reason, I have yet to encounter it.

The secular founders of Zionism and of Israel were certain that if the Jews had their own state, the Jew’s situation would be normalized — Jews would have a state like every other people and no longer be strangers in others’ countries — and Jew hatred would die out. They were right about part one, wrong about part two. The Jewish state has indeed normalized the Jews’ situation — but Jewish normalization means being hated for being Jewish, whether as a state or as individuals.

This is not easy for you to hear, and it is not easy for me to write. But the Jews, as flawed as we are, serve as a moral pole on the world’s moral compass: The worst individuals and the worst groups hate the Jews. It is a lousy role, but it cannot be avoided. Ever since the Jews brought the morally judging universal God and the morally demanding Torah and Prophets into the world, we have been hated. In a brilliant play on words, our rabbis wrote 2,000 years ago that the sinah (Hebrew for hatred) against Jews comes from Sinai, where the Jews received the moral code known as the Ten Commandments and, tradition holds, the Torah.

Like it or not (and what normal person would like it?), we are God’s Chosen People. But Israelis, because they are well educated and because European Jews founded the state, are profoundly secular and reject any religious/moral role for the Jews. You founded a Jewish state ethnically, but you looked to Europe as much as Judaism for your social values.

And now look around. Your support does not come from the secular Europe so many of your parents identified with but from the most religious of all the great nations on earth — America.

Given your views on religion, it probably seems odd, if not embarrassing, to many of you that the most fervent supporters of Israel in the world are deeply religious Christians.

But it is not odd and surely should not be embarrassing. The people who affirm what we in America call Judeo-Christian values, i.e., values emanating largely from our Torah — the only words inscribed on America’s national symbol, the Liberty Bell, are from the Torah — are far more morally clear than nearly all the secular professors at Oxford, the Sorbonne or America’s elite universities. The greatest antipathy to Israel in the Western world emanates from the secular university, while the greatest support comes from religious Christians and other conservatives (including secular ones) who share the Judeo-Christian value system.

This ought to have a very big impact on you. Hundreds of millions of human beings want your country destroyed, some by peaceful means (as if that were possible) and most through genocide.

And a major source of their support comes from those who hold values you most respect. If it were up to many of Oxford’s professors, you would cease to exist.

Perhaps you should reconsider your secularism. As I said, this is not a call for you to become Orthodox. It is a call for you to take the God of Israel, His Torah and His values seriously. Without God, it is impossible to understand why the Jewish state, of all the countries in the world, is the most hated. And without God, there is no solution.

Dennis Prager is a nationally syndicated radio talk show host, columnist, author and public speaker. He can be heard in Los Angeles on KRLA (AM 870) weekdays 9 a.m. to noon. His Web site is dennisprager.com.

An Open Letter to Israel’s Jews Read More »

In Praise of Disunity

It’s painful to watch liberal lovers of Israel feel so isolated. I’m thinking especially of people like my friend Rabbi Sharon Brous, who wrote about her disappointment with many in the pro-Israel community after last week’s rally in front of the Israeli Consulate.

In her piece, she noted the animosity that Israel was up against in the first days of the flotilla crisis. She mentioned the “tens of thousands crying ‘Death to Israel’ and burning flags in rallies around the world,” but then bemoaned the fact that “fairly quickly, the ‘tragedy’ of the incident was superseded by the need, once again, to stand and defend Israel against vociferous attacks on the very legitimacy of the Jewish state.”

She then let the defenders of Israel have it:

“And thus a rally was born. Let’s fight fire with fire, it is decided. We’ll bring thousands of Jews to the streets and show the world that we will not stand by as Israel is delegitimized. ‘You’re either with us or against us!’ a speaker shouts. ‘YES!’ the crowd hungrily replies. And in a heartbeat, a tragic episode, filled with complexity and nuance, becomes a Lakers’ rally, complete with flag waving, chanting and sloganeering.”

Brous lamented the boos and jeers that greeted an official from Americans for Peace Now, and said that she was “devastated by what I can only understand to be a tragic narrowing of the American Jewish heart and mind.” She closed with a heartfelt appeal:

“Wouldn’t it have been heartening if the Jewish community’s message to the world after the flotilla had been: ‘What a painful and tragic event. We know that we will never have peace until we can mourn one another’s losses. We affirm Israel’s right to defend itself, but we also realize that the status quo is untenable and pray that the world, rather than delegitimize us, will join hands with us and work to achieve a lasting peace.’ “

My first reaction after reading the piece was: Brous really feels strongly about this, and I’m sure she’d love to have me and others get behind her approach. But then I thought: If we’re all on the same team, why do we all have to play the same position? 

Brous called on the whole Jewish community, not just her community, to follow her approach and make her statement to the world. But why does she assume that this approach is good for all of us?

In any event, how realistic is it to expect that we should all choose the same way of helping Israel? Jews are as diverse as they come. I’m a hard-nosed Sephardic Zionist from Casablanca; Brous is a spiritual Ashkenazic liberal Zionist from America. I don’t mind a nuance-free demonstration once in a while; she’s more into self-reflection and understanding the other side.

I see the hypocrisy of a world that’s demonizing Israel and trying to turn it into a pariah state, and I feel a need to fight and expose this hypocrisy. Brous sees the same mess that I do, but her inclination is to offer a more hopeful message. Brous sees the status quo as untenable and calls for conciliation; I see a Hamas takeover of the West Bank as even more untenable, and I call for extreme caution. I call my way Jewish; so does she.

What’s wrong with two Jews seeing things differently? 

Jews have this obsession with rebuking each other in the hope that they’ll change one another — always chasing that elusive dream of a “united approach.” But if that hasn’t succeeded in 5,000 years, why should it succeed now?

The way I see it, we’re better off trying to turn our disunity into a virtue.

How can we do that? By focusing less on each other and more on the world — where Israel’s real troubles are. If Brous and her camp want to help Israel by showing a conciliatory and self-reflective side to the world — rather than a rah-rah side — they should just do it.

For example, they can have a community “pray-in” that would include an interfaith shiva to “mourn each other’s losses” and a “Hands Across Los Angeles” event where peace lovers from all walks of life would hold hands for peace.

If other groups would rather promote Israel’s contributions to the world, or fight the lies and hypocrisy against Israel with conferences and activist literature, they should just do it, too.
In other words, everyone should feel free to do their own thing for Israel, even if that “thing” means holding a loud public rally to make a statement to the world of solidarity and support for Israel.

Now, if that kind of partisan atmosphere doesn’t lend itself to groups like Peace Now, the organizers shouldn’t force it.

Peace Now can do their own thing to help Israel, like dramatizing to the world how much Israel wants peace. For example, why don’t they organize an annual Peace Now concert at the Hollywood Bowl with Israeli and Palestinian musicians? (One call to Craig Taubman will make it happen.)

You get the idea: Instead of spending so much time bickering among ourselves about how to help Israel, we ought to just get out there and do it, each in our own way.

Just as there are all kinds of Jews, Israel needs all kinds of supporters — lovers, fighters, jokesters, artists, lawyers, rabble-rousers, social activists, producers, etc. In my mind, that’s the only thing we should all agree on.


David Suissa is the founder of OLAM magazine and OLAM.org. You can read his daily blog at suissablog.com and e-mail him at {encode=”suissa@olam.org” title=”suissa@olam.org”}.

In Praise of Disunity Read More »