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February 8, 2012

Delta removes ‘Occupied’ from Palestinian Territories on destination list

Delta Airlines removed the phrase “Occupied Palestinian Territories” from its list of Middle East destinations.

The destination “Palestinian Territories” remained Wednesday after the airline reportedly received e-mailed and tweeted complaints.

Links to the site were quickly spread Tuesday via Jewish bloggers. The list of Middle East destinations also appeared on the partner sites for Delta, including car rental companies. As of Wednesday afternoon, all appeared to have been changed.

There are no operational airports in the West Bank or the Gaza Strip.

Last summer Delta was embroiled in another controversy involving the Middle East after a Delta spokesperson suggested that because Saudi Arabian Airlines was joining the SkyTeam Alliance, Delta might have to refuse boarding to passengers with Israel stamps on their passports. The Saudi government requires that travelers disclose their religion, and American Jews and others with Israeli stamps in their passports have been refused visas to the country.

At the time, the Delta spokesperson said that the airline “must comply with all applicable laws in every country it serves” because it would face fines if a passenger arrives at a destination without proper documents.

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Hamas split threatens Palestinian unity deal

Hamas’s Gaza-based leadership challenged on Wednesday a Palestinian reconciliation deal signed by the Islamist group’s political chief in exile and President Mahmoud Abbas of the rival Fatah movement.

Bringing divisions within Hamas to the surface, the group’s “Change and Reform” Gaza parliamentary bloc came out against a key clause in the pact under which Abbas would serve both as president and prime minister of a future Palestinian government.

The legislative bloc includes Hamas’s top Gaza-based leaders Ismail Haniyeh and Mahmoud al-Zahar. They did not attend the ceremony in Qatar where Hamas’s political chief in exile, Khaled Meshaal, and Abbas signed the agreement on Monday.

Analysts have long spoken of a split within Hamas between those in the movement who have controlled the Israeli-blockaded Gaza Strip for the past five years and Meshaal, who had made his base in Damascus.

“We call upon the parties who signed and those who sponsored Palestinian reconciliation to reconsider and … not to bypass Palestinian law,” the parliamentary bloc said in a statement, arguing that a dual presidential-prime ministerial role for Abbas would be illegal.

The deal was aimed at reuniting the deeply split Palestinian national movement after past accords that followed Hamas’s violent takeover of the Gaza Strip in 2007 failed to get off the ground over disagreements over who would head a new government.

SHUNNED

Hamas is shunned by the West over its refusal to recognize Israel, renounce violence and accept existing Israeli-Palestinian interim peace accords. A unity government seems likely to stop long-faltering Middle East peace efforts in their tracks.

Khalil Shaheen, a West Bank political analyst, said Gaza-based Hamas officials viewed acceptance of Abbas as prime minister as a political embarrassment, especially since Hamas defeated Abbas’s Fatah in a Palestinian election in 2006.

He said Hamas could try to resolve its internal dispute by reorganizing power-sharing between its leaders in exile and those in the Palestinian territories.

“Otherwise, and if the dispute continues, it could undermine the implementation of the agreement,” Shaheen said.

Fatah lawmaker Abdallah Abdallah defended the Doha agreement saying there was no clause in the Palestinian law preventing Abbas from serving as both president and prime minister.

“It is clear that some people (in Hamas) have personal interests and not nationalist interests and they are trying to find a pretext to undermine such a step that paved the way towards ending the division,” Abdallah told Reuters in the West Bank.

The accord is supposed to open the way for Palestinian presidential and parliamentary election possibly later this year, and to rebuild the Hamas-ruled Gaza Strip following a 2008-2009 Israeli offensive.

Reporting by Nidal Almughrabi, additional reporting by Ali Sawafta; Editing by Jeffrey Heller and Peter Graff

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Soccer fans on the frontline of revolution

Sprinting down a side street in downtown Cairo, the group of young men are outrun by a hissing tear gas canister careening through the air, slamming into the ground beside them. They quickly raise their arms to their mouths in a futile attempt to avoid inhaling the gas. But one of the group turns in the direction of his pursuers, staring at them defiantly as he breathes in the gas as a show of strength.

In case anyone is wondering who the courageous young man is and whom he represents, look no further than the red, black and white flag of Al-Ahly waving to and fro amid the tumult and white clouds.

Al-Ahly is not a political or religious movement, but the legendary Cairo soccer team. And the man who is defying the security forces is an “Ultra,” a hardcore fan of the team. Like thousands of other Ultras, he has been putting forth his street smarts and penchant for confrontation with the police to join opposition activists in their fight against the generals ruling Egypt.

The Ultras and their role in the revolution came to the world’s attention earlier this month when two groups of them clashed at a Port Said soccer match between the visiting Al-Ahly team and the local squad, Al-Masry. At least 75 people were killed in the violence as security forces stood by, fueling a new round of protests against the interim military government.

Sitting and recovering from the sprint down the street, dodging birdshot and rubber bullets, a group of three teenagers sits off to the side. They dab their eyes with a vinegar mixture and peer slowly back down the street. Mahmoud is the eldest of the three and the leader. He holds an Al-Ahly flag in his left hand. The determination in eyes belies the reality of the clashes. The 17-year-old points to his leg, lifting up his pants to reveal wounds suffered in the past few days of clashes.

“They shot me five times,” he told The Media Line as he waited for his friends—also Ultras—to recover before heading back down the street. “We are here because our friends were killed and the police and military are responsible.”

In many ways, the Ultras have become the face of the most recent round of clashes with police that erupted following the soccer riot amid accusations that the government did little to discourage the violence or perhaps even encouraged it as a means of justifying continue military rule.

The Ultras’ flags and the fireworks they like to set off when they protest have become a common sight in downtown Cairo. On the walls of Mohamed Mahmoud Street and Mansour Street – the flashpoint of the recent battles between protesters and police – are graffiti memorializing the “martyrs” killed in Port Said.

Last Thursday, tens of thousands of Ultras arrived in Cairo to protest. The police were ready and waiting. They fired barrage upon barrage of tear gas canisters at the protesters, who in return threw rocks at the shielded and masked police. The clashes that followed in subsequent days have left Cairo in yet more chaos, with at least 13 people dead in the capital and Suez to the east.

Leading the protests have been the Ultras, football fans angered at the violence at the Port Said match. This isn’t the first time these football fans have taken to the streets. In fact, their presence in downtown Cairo has become common; their arrival marking an upsurge in confidence and determination among protesters.

Ahmed, a 41-year-old handyman from Aswan, arrived in Cairo on Thursday in the late afternoon to join the protests. “I get a lot of strength by seeing the young people determined to change this country for the better,” he told The Media Line during one of the truces on Mansour Street.

Once devoted wholly to soccer and street fighting, the Ultras have become politicized since the uprising to oust President Hosni Mubarak began last year. They were a major presence downtown during the six days of street battles in November. Their fireworks have become a mark of their will and strength. The rattle of rocks on metal pipes signals their readiness to battle. The Ultras’ motto is: “All Cops Are Bastards.”

In December, their strength became apparent after one of their fellow members was brutally beaten as the military cleared out a peaceful sit-in at the cabinet building in downtown Cairo. The Ultras responded with force, taking to the streets and throwing rocks, which turned into three days of bloody clashes that left at least 17 people dead.

The Ultras of Al-Ahly were founded in the late 1990s by a group of hardcore football fans who traveled around the country following their beloved club to matches. They were known for their virulent chants, feuds with other teams in the stadiums; and clashes with police. Historically, they confined their activity to sports stadiums.

That is, until January 25, 2011, when Egypt exploded in protest against Mubarak. They led the vigilante groups that guarded the entrances to Cairo’s Tahrir Square, the epicenter of the anti-Mubarak protests. When Mubarak backers attacked the rally on camels a year ago in the so-called Battle of the Camel, it was the Ultras who fought back. As time went on, the Ultras became an integral part of the protest movement, taking the lead in many of the marches and showing their fearlessness in the face of violence.

Their political power, while ostensibly outside the mainstream of opposition movements, is unmatched by any group in the country. When the Ultras take to the street, the police are fearful.

One of their downtown Cairo leaders, a man named Gamal, led chants during the latest round of clashes, urging fellow protesters to remain strong and not back down in the face of police violence. He was at the Port Said match, he told The Media Line, and says the people he has spoken with are as angry as ever.

“We have been at the front of these protests for the last few battles with the police. Football is not political, but when the police allow—even push—for fans to attack others, we can no longer sit back and permit this to happen to Egypt,” he says.

“I want to go to a match and have fun. We are not a violent people, but the police and military want violence and we will protest for them to leave,” he says, resting on the sidewalk as he recovers from teargas. There was no let-up for Gamal and his followers. When the Ultras come out, he says, “We should be noticed for our power and strength. It’s others who want us to stop protesting, but what does that serve?”

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Wacking Balls

Every great tennis player needs a rival to elevate his game. Sampras had Agassi, Federer has Nadal and I have a 40 year old gay man from Long Beach who is ranked #1 in my internet tennis league. 

The first time I met Jerry he told me to meet him at night at courts that didn’t have lights. We relocated to the courts on Riverside Drive where before our match I stretched my quads and he stood over my shoulder jumping rope. I just thought “There is no way I can lose to this guy.”

Not only did he beat me decisively in the first set, but up 30-love he stops the point, and says, “Sorry, but I gotta pee” and runs off the court.

I’ve never seen anyone pee in between points. A brilliant psych out. Thereafter, each time I threw the ball in the air to serve I wondered if I too had to pee. I even farted chasing a backhand.

Our second match I kept it closer by driving the ball down the alley and incorporating my drop shot, but on a crucial break-point his forehand may have grazed the line, but it was too close to call.

“Was it in?” He asked.

“I couldn’t see. Why don’t we replay the point?”

To which he replied, “According to USTA rules if you aren’t sure, the point goes to the other player.”

What does the USTA say about peeing midpoint? I gave him the point. Besides as a line judge who can’t see at night, I’m sure I already called half of his winners, “Deep!”

Our third match I came ready to avenge my previous losses in my favorite hot dog tee shirt.  He wasn’t psyched out.

“Have you been playing a lot?” he asked me.

“Here and there. You?”

“I’ve been playing in a lot of tournaments.”

“Cool. USTA?”

“No, GLBT.”

“Oh, that’s cool” I remarked.

“It’s not just for gays. Straights can play too.”

I don’t see myself earning a trophy inscribed ELLIOT STEINGART, GAY TENNIS CHAMPION!! I already can’t beat one homosexual. I doubt I can beat a whole bracket full.

In between sets Jerry began eating chips. “Want some chips?” He offered.

“I’m good, thanks.”

I checked my phone and saw a text from Lori who I’ve taken out on three dates. Lori postponed our forth date, pizza and a Red Box at my place.

“Want to go see a movie in the theaters next week?” She texted.

I threw my raquet to the ground. “Women!” I said to Jerry.

“What’s wrong?” He inquired.

“She wants to go to the movies on our fourth date, but she still hasn’t come over. At this point I’d like to have her over instead of doing another activity.”

“You mean come over to have sex?”

“Yea, don’t get me wrong I love activities, but I prefer sex.”

“Why don’t you go on Craigslist?”

An interesting and unexpected suggestion. “I’ve found apartments, jobs, and roommates off craigslist, but never sex.  Why? Have you?”

“F*ck yea!” He exclaimed.

When my tennis rival isn’t hitting to my backhand he is soliciting gay sex on Craiglist. He’s very strategic, i’ll give him that.

“I don’t know if I’ve reached that point. I don’t want any weirdos coming to my place.”

“One time I brought someone back that was weird, but it’s not like he had a knife or anything.”

I can always keep my tennis racquet close by if I get into trouble.

Our third match was a battle. Long rallies, aces, slams, and the time I called myself “a son of a dick” for missing an open winner.

1st set: 3-6,
2nd set: 6-4,
3rd set: 2-4

Before we could finish our third set a husband and wife stepped onto the court signaling our time was up . Had we not been talking about finding sexual partners on craigslist I would have earned the W. It’s fine. I’ll concede losing to Jerry even if it means the end of our rivalry. Besides, I can always find tennis partners on Craigslist.

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How to Recognize a Prophet

I remember learning in my yeshiva high school that the time of Jewish prophecy is dead. God’s intimate connection with his people had been severed because of their iniquity and never again can we enjoy the prophets of old — the Samuels, Jeremiahs, Isaiahs et al.

I never liked believing Jewish prophecy is dead, especially now, when we need good Jewish prophets more than ever to save history’s third Jewish commonwealth from destruction.

While I’ve since abandoned Orthodoxy, I’ve always enjoyed interpreting Jewish precepts through a secular lens. I was therefore thrilled to get a sneak peak of scholar Yoram Hazony’s brilliant and groundbreaking book, The Philosophy of Hebrew Scripture: An Introduction, prior to its publication by Cambridge University Press this year. The book dispels stereotypes of the Hebrew Bible as a book of revelation with little philosophical value to the modern world. Hazony teaches that our most famous prophet, Jeremiah, was actually a crusader for truth and reason.

According to Jeremiah, all men not only have the ability, but the responsibility, to seek and find truth—in essence, to become prophets—to “stand on the roadways and see, and inquire of the paths of old which is the good, and walk on it, and find rest for your souls” (6:16). It’s a universal message, but one which Jews rejected. “And they said, ‘We will not walk on it.’” (6:18)

Hazony points out that the Judeans’ refusal to seek and find truth — their stubbornness in clinging to false opinions, misconceptions, corrupted visions of reality — is, for Jeremiah, a cardinal sin, as it says: “See how I bring evil upon this people, the fruit of their thoughts.” He exhorts them to inquire independently after what is good for men, what fosters life on this earth and, ultimately, the longevity of Jews on the land.

Building on that theme, I don’t see prophets as crazy people talking to God, but as sharp observers of reality, the reality dictated by natural laws of a universe the Bible portrays as being created by the single, universal Intelligence. They analyze cause and effect of world events — what people actually think, say, mean and do — not what they want people to think, say, mean, and do — to come to a conceptual understanding of the world that allows them to make accurate predictions of reality. Guiding these prophets are the Biblical moral absolutes that protect life: do not murder, do not steal, do not bear false witness.

But even in Jeremiah’s time, the Jewish elites, the priests and “wise men” led the people astray. Not much has changed.

In political discourse today, rabbis, Jewish intellectuals and politicians continue to lead the people astray — invoking world opinion, popularity, political trends, habituated thoughts and actions or wishful thinking as their moral guides, hence encouraging people to evade reality. Since most people are afraid of changing the way they think and live, it is no wonder that prophets are often ridiculed, shunned, smeared, or even, as in the case of Jeremiah, incarcerated and threatened with death.

I also remember learning in high school about false prophets, described in Deuteronomy as “dreamers” who use “miraculous signs” or “wonders” to predict reality or force it in a certain direction. In Biblical times, these “signs” or “wonders” may refer to supernatural divinations or astrology. I’d like to offer a modern interpretation of “signs”: evocative images that are utilized as proof of a desired, yet improbable outcome.

Let’s give examples of true and false prophecies from recent Israeli history.

The Oslo Accords:

“False prophets” hailed the iconic image of late PLO leader Yasser Arafat shaking late prime minister Yitzhak Rabin’s hand on the White House lawn as the “sign” of the miraculous peace to come. “Prophets” were smeared as warmongers and racists when they warned that Arafat is a terrorist in disguise. To quote Jeremiah, “And they healed the wounds of my people superficially, saying, ‘Peace, peace.’ But there is no peace” (8:11).

The Withdrawal from Gaza and Lebanon:

“False prophets” argued that the mere absence of IDF troops in disputed territory and a map with clean lines translates into more peaceful borders. “Prophets” warned that territorial withdrawals are a sign of weakness and appeasement which will only embolden Israel enemies, who will continue to besiege Israel, more armed than ever, dragging her into conventional warfare.

The Arab “Spring”:

“Prophets” cautioned that Arab citizens proclaiming “freedom” in the streets—the “sign”— won’t necessarily translate into free Arab societies. Freedom does not mean the freedom to be ruled by Islamist dictators.

The Trade for Gilad Schalit:

“False prophets” harped on the beautiful, poignant image of a father reuniting with his son as the desired reality that trumps all long-term security and ethical considerations. “Prophets” were dismissed as heartless traitors when they opposed letting over a thousand murderers free to murder again.

Prophets possess a scientific understanding of reality, so their orations often come across as factual, unimaginative and, at times, preachy. Unfortunately, prophets today lack “wonder,” which I define in modern terms as creative, awe-inspiring renderings of reality: literature, art, film, media, and poetry.

Today’s “false prophets” have used “wonder” to engage in revisionist history and to deceive the mind into thinking an unrealistic dream can come true. Hollywood movies, documentaries and the media have been masterful in imagining Palestinians as oppressed, dispossessed victims; “settlers” as squatters, colonialists; and messianic extremists and Islam as an enlightened religion of peace. Even rabbis creatively interpret the Torah to substantiate accusations of Israel as an aggressive nation born in sin.

Still, I take comfort in the knowledge that Jewish prophecy doesn’t have to be dead. And, as prophets arise, I hope they will take inspiration from the great Jewish prophets of the past, whose orations were filled with timeless “wonder”— poetry and storytelling — so that the Jewish people don’t remain dreamers, but instead realize Isaiah’s vision: “They will beat their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, nor will they learn war anymore” (Isaiah 2:4).

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Valentine’s Radio Show Tonight

I’m co-hosting a special Valentine’s Day Edition of the The Angry Therapist’s Radio show tonight.  ” title=”Tune in HERE” target=”_blank”>Tune in HERE.

Tune in for the live broadcast on Feb 8th, Weds at 7pm (PST).  If you don’t catch it live, you can also listen on demand anytime.

Call in to ask your relationship / dating / love questions!

347-205-9970

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The spark that illuminates the abyss-67 anniversary of the liberation the Auschwitz-Birkenau…

We will always feel robbed, empty and incomplete in the confrontation with the memory of the Holocaust, but the testimony offered by your presence here is the spark that lights up this abyss a little. (…)

Mark A. Rothman

On January 24th, 2012 year in the afternoon in the Auditorium of the Collegium Novum of the Jagiellonian University in Krakow a formal meeting of the Cracow Medical Society, organized on the occasion of 67 anniversary of the liberation the Auschwitz-Birkenau and the International Day for the Holocaust was held. The meeting was opened by Professor Karol Musiol, Rector of the Jagiellonian University and led by the TLK chairman prof. Igor Gościński. This year’s ceremony was organized with the cooperation of the Medical Society of the Krakow Jagiellonian University Medical College, Center for Holocaust Studies at the Jagiellonian University and the State Museum Auschwitz-Birkenau.

I feel robbed and filled with the optimism in the same time[…]

The Director of the Holocaust Museum in Los Angeles, Mark A. Rothman started his speech with these words. Thanks to modern technology Royal City of Krakow joined with the City of Angels for about 20 minutes long videoconference.

Robbery was the key word there, it helped the speaker to describe the situation of complete chaos, which took place during and after the Shoah. Mark Rothman as he admits feels robbed, because due to the quickly passing time (67 years) he is still unable to answer the question embarrassing him – why? It is believed that the only way to understand the Holocaust is to take for granted the fact that we were robbed and we will never fully understand how and why the Holocaust took place. Rothman also pointed out that the work and lives of most people present in the conference room is devoted to moving these boundaries, exposing and maintaining the truth.

People endowed with the gift of history …

In this way Mark Rothman has called all the participants of the conference who did not directly experience the atrocities of war, but got the great mission-the mission of transmitting history. By participating in these celebrations we have become the witnesses of the witnesses, we are blessed with a magnificent gift.

At the meeting we heard the stories of two witnesses, former prisoners of concentration camps. These were the people concerned with concentration camp traumatic experience and actively involved in helping the former prisoners . The first of them, Dr. Witold, MD, Krzyzanowski worked in France for the construction of the Atlantic Wall, then in Paris, he was a member of the Resistance actively involved as a member, unfortunately captured by the Gestapo, interrogated and beaten, imprisoned, he was put in prison in Bordo. Then in January 1944 he was sent to Buchenwald, where he got the number 44 320. In June 1946 he returned to Poland, and after six years (1952) completed his medical studies. He was awarded with the Order of Knight of the League of Honour and the Cross of Auschwitz. Another survivor was Dr. Thadeus Smreczyński MD. During the occupation he was deported to forced labor in Saxony, where he worked at repairing railroad tracks, but soon decided to run away. His escape plan to get through the Protectorate of Bohemia and Moravia to Romania, then Hungary and from there to Britain failed : he was arrested while crossing the border. He managed to hid the fact of escape and thus was employed in the quarry, he decided to run away again, to get to Kraków, and helped the escapes of Poles who worked in the Third Reich. Arrested in December 1943 he was put in prison by Gestapo in Myslowice, then he was transported to Auschwitz, soon sent to Mauthausen sub-camp /Linz III No. 78 731/ .He did different jobs – for example he worked in the kitchen. After the war he returned home and graduated at the Medical Department of the Jagiellonian University.

The next stage of the conference was devoted to the camp artists. Auschwitz Museum staff discussed the work of Mieczyslaw Koscielniak and Janina Tolik, in turn, Prof. Assoc. B. Alexander, MD, Joseph Bau Skotnicka. The whole conference was enriched with a recital by Maria Slawek and Peter Rozanski of the Academy of Music.

The spark that illuminates the abyss-67 anniversary of the liberation the Auschwitz-Birkenau… Read More »

Best bet: Super Bowl winner donating long-shot’s payoff to charity

The Jewish owner of a real estate company in New York is donating his $50,000 winnings from a Super Bowl bet to charity.

Jona Rechnitz, 29, of New York, had wagered $1,000 on Super Sunday at the MGM Grand Hotel in Las Vegas that the New York Giants would score first—on a safety.

With the odds at 50 to 1, Rechnitz earned a $50,000 payout.

Rechnitz, who is Orthodox, told TMZ that he would donate $5,000 to a charity chosen by New England Patriots’ quarterback Tom Brady, who was penalized for intentional grounding in the end zone, causing the safety call. Rechnitz also will give $5,000 each to the charities of choice for four Giants’ defensive linemen involved in the play. He also said he wants to take Brady out for a falafel dinner.

Rechnitz, owner of the year-old JSR Capital after having worked for Africa Israel, said he will donate the rest of his after-tax earnings to other charities.

The California native was visiting his parents and decided to watch the Super Bowl in Las Vegas. The Giants defeated the Patriots, 21-17.

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“The Hare with Amber Eyes” by Edmund DeWaal – Book Recommendation

On a long flight to Israel this past week I read a beautifully written memoir called “The Hare with Amber Eyes” by Edmund DeWaal.  This thoroughly researched work tells the story of four generations of the Ephrussi family, among the most prominent and wealthy Jewish families in pre-World War II Europe. It is a gripping tale about a dynasty acting at the center of the world of art, culture, politics, and finance in two great European cities, Paris and Vienna. It is biography, history, art history, anthropology, autobiography, and memoir written by a British porcelain ceramicist and Ephrussi descendent.

Hailing from Odessa, the Ephrussis migrated to Paris in the mid-19th century, then to Vienna, and within weeks of the Nazi Anschluss (lit. “link-up” with the “Fatherland”) of Austria in March 1938 to London. They fled Austria with one suitcase leaving their palatial estate, much property, a massive art collection and library, and interests valued in the hundreds of millions of dollars by today’s standards. 

The book’s title takes its name from a small carving in the Japanese netsuke style, one of 264 such figurines collected by Charles Ephrussi (great-great uncle to the author) who was an amateur art historian, dealer and art patron in late 19th century Paris. These animal carvings are the only items remaining of the family’s fortunes. The Ephrussi treasures most likely hang in the world’s great museums and private collections with no compensation ever having been given to the Ephrussi heirs.

Edmund DeWaal is an elegant writer with an artist’s eye for detail. As he weaves the family’s story together set against the late 19th century and early 20th century European art culture and Parisian and Viennese upper-class soirees and balls, he ponders what it means to belong anywhere and to leave what one has always known. In that sense, this is a quintessential Jewish story.

Though the Ephrussi family fate was like that of the rest of pre-war European Jewry, there was almost nothing identifiably Jewish about them. They never attended synagogue, did not observe any holidays, were disinterested in nascent Zionism (Theodor Herzl appealed to them for financial support but was politely turned away), and they seemed to know little about or care about Judaism as a faith tradition and religious civilization.

Instead, their social circles were populated by writers, artists, intellectuals, royalty, and business tycoons. In the Paris of the 1880s Charles was a friend to Proust, Pissarro, Manet, Degas, Sisley, Monet, and Renoir. He even appears in top hat and black suit in Renoir’s famous Le dejeuner des cannotiers (“Luncheon of the Boating Party”). He was among the earliest and most important collectors of Impressionist art in Europe.

Charles Ephrussi’s granddaughter Elisabeth continued the family’s affinity for the intellectual and artistic elite. She had left Austria when Hitler came to power and earned a law degree in London. She carried on an extended correspondence with the Bohemian-Austrian poet Rainer Maria Rilke.

The lack of a strong Jewish religious identity eventually took the family far from the large pre-war Jewish community of Vienna as they continued the process of assimilation that many underwent in the Western Europe of those years. Elisabeth married a member of the Anglican Church who was eventually ordained a Priest, attending Church with him every Sunday. Her uncle (Edmund’s great uncle Iggi), a gay man, lived out the rest of his life in Tokyo as part of that country’s artistic and cultural elite with his long-time Japanese partner, Jiro.

The netsuke carvings followed the family from the moment Charles purchased them in mid-19th century Paris to Vienna. They symbolize this family as constant outsiders. The only reason these object d’art survived as a collection is due to the courage and loyalty of a long time Ephrussi family Viennese servant, Anna, who, when the Nazis ordered her to help crate all the family’s art and books, systematically took them away in her apron pockets and hid them in her mattress until she could return them to the family.  They now reside with the author.

Edmund concludes years of research, travel and writing by wondering what it means to belong to a place, to leave it and continue to wander. “You assimilate, but you need somewhere else to go. You keep your passport [in] hand. You keep something private…Why keep things, archive your intimacies?…Just because you have it does not mean you have to pass it on. Losing things can sometimes gain you a space in which to live.”

A provocative thought, but I don’t buy it. For Jews, especially, memory shapes who we are, how we think and what we think about, and who we will be. Transmission therefore becomes not only an existential necessity but a religious duty.

“The Hare with Amber Eyes” by Edmund DeWaal – Book Recommendation Read More »