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March 7, 2012

Looking at Clouds from Both Sides Now

I listen to music all day, in my car, in my office, at the gym, while walking the dog or taking a hike. Most of what I listen to I don’t have to pay for; some of it I do. There are so many ways to discover new music or find old favorites that I thought it might be useful to create a guide to the various offerings – on the cloud, the Net or on the air – these days, based on my personal experience, thus far.

Terrestrial radio

Old-school radio, AM or FM, still works fine and is still free, and when my teenage daughter is in the car, we ping-pong among the hit-driven radio stations 97.1 KAMP-FM (Amp Radio), 102.7 KIIS-FM (Kiss FM) and 105.9 FM Los Angeles (POWER 106), until the ads take over all the stations – seemingly simultaneously. And while the music on 89.9 KCRW-FM is not interrupted by ads, the station does have pledge drives.

Nonetheless, most mornings I listen to KCRW’s “Morning Becomes Eclectic” from 9 a.m. to noon. This show, where I discover most of my favorite new music, is best described as “adult alternative” and “world music,” and features mostly singer-songwriters and their bands, including some live performances and interviews. And on weekends, if allowed the pleasure, I try to listen to part of “Nothin’ but the Blues,” which airs on 88.1 FM KJAZZ from 2 to 7 p.m. on weekends.


Cloud-based music lockers

One of the reasons I don’t need to play my CDs anymore, or even my iPod, is because I’ve uploaded much of my music onto the Web. Google offers a music service that allows you to store a great deal of music for free. Apple, too, has just launched iCloud, which will copy music in the formats it recognizes to a (thus far) free locker. In addition, for $25 a year, its “music match” program will upload all your music to the cloud. With these services, you can access your music on multiple home, personal and mobile devices. Spotify (which I’ll discuss later in greater detail) also allows you to upload your music, but you can only access that music for free on your computer.


Internet radio and streaming music services (Pandora and Spotify)

If you sign onto iTunes and click on “radio,” you will be able to access a wide selection of radio stations from all over the country. However, not all stations travel well. I tried both WFMU, the Fordham University radio station in New York, where many of the DJs of my youth now toil, as well as WWOZ, New Orleans’ legendary music station, and I found that, much like Café Du Monde beignets, they are much better consumed right on site.

Pandora and Spotify are the two most popular music-streaming services (others include MOG, Yahoo music, Rdio and Last.fm), and the differences between them are as much generational as feature-driven.  If you grew up on FM radio and like to be surprised (pleasantly) by music you enjoy, Pandora will appeal to you. Pandora allows you to create “channels” or music streams by artist or song, and then brings you complementary music. Your musical choices can be mainstream or obscure (I have a Professor Longhair channel), and it allows you to mix any of the streams you establish. It works with the same kind of algorithms that Netflix uses, basing its offerings on your previous choices. So, for example, if you create a Rolling Stones or Bonnie Raitt channel, you might be delighted, as I was,  suddenly to hear an 18-minute version of “I Heard It Through the Grapevine” performed by Creedence Clearwater Revival.

On the other hand, if you came of age in the mix-tape or playlist-driven era, Spotify might be your preference, as it allows you to upload your own music, create playlists and play any song that is in its capacious library. You can also share your playlists or songs with friends. Spotify is where I go when I know what I want to hear, say, the new Bangles record, “Sweetheart of the Sun.” Spotify recently teamed up with Rolling Stone magazine to allow subscribers of both to import all the celebrity playlists from their “playlist issue,” such as “Mike D’s Top Classic New York Hip-Hop” or “Jimmy Cliff’s Top Lost Reggae Classics.” Spotify also has just teamed up with Facebook to allow you to share music with friends and to be able to see what playlists your friends are listening to on Spotify (which may be the killer app).


Satellite radio

It is, as I prefer to think of it, crack for new car owners. These days most cars come with free-trial satellite radio. Once you’ve tried it, it’s hard to give up – conversion rates hover around 50 percent, according to a Sirius executive. There are now more than 21 million subscribers. The cost is anywhere from $9 to $17 a month, plus tax; although you can instead get an Internet subscription for $4 a month and play it on your smartphone through your car. Satellite is, for the most part, commercial free, and the menu of offerings is vast, with channels devoted to decades (’60s, ’70s, ’80s, ’90s), genres and subgenres (country, bluegrass, blues, jazz, metal, rock, folk), performers and bands (Springsteen, Jimmy Buffett, Dave Matthews, Willie Nelson), custom compilations, with names like The Spectrum, The Blend, The Loft, Coffeehouse and, of course, The Joint (a reggae station). What stations you listen to could soon become a pickup line, akin to the 1970s-era catch all, “What’s your sign?”

There is one other reason that many people can’t resist satellite, and its name is “Howard.”  When Howard Stern departed terrestrial radio, those of us who didn’t follow him to paid radio may have thought that his moment of cultural relevance had ended. Yet satellite, its own parallel universe, reveals that Howard is still in his glory – some argue he’s better than ever. Listening to Howard, like playing golf or surfing, is all about waiting for that one unparalleled moment or experience. No one does interviews like Howard – the questions he asks and the answers he elicits are part of why he’s so addictive.

It may not all be all heavenly, but, to quote Joni Mitchell, “I’ve looked at clouds from both sides now.” And, free or paid, that’s where I now go to stream her music.

Looking at Clouds from Both Sides Now Read More »

Netanyahu says Israel’s friends will stand by her

Israeli Prime Minister Benjamin Netanyahu said Israel has “many courageous friends.”

In remarks after landing in Israel following a visit to Canada and the United States, Netanyahu said, “I was received warmly, we have many courageous friends.”

“We are returning for Purim, and this evening we will read in the Book of Esther about those days in which Jews were not masters of their own fate and could not defend themselves. Today we are in a different world and a different era; we have a strong state and army. The threats have not disappeared, but we can defend ourselves. We have very many friends that stand at our side and will do so at all times.”

On his North American visit, Netanyahu met with President Obama, Secretary of State Hillary Clinton, Secretary of Defense Leon Panetta and members of both the U.S. Senate and House of Representatives, as well as Canadian Prime Minister Stephen Harper.

At his meeting with Obama on Monday, Netanyahu reportedly gave the U.S. leader a copy of the book of Esther. The leaders’ talks reportedly centered on the Iranian nuclear threat.

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L.A. contingent has plenty to say at AIPAC Policy Conference

When Israeli Prime Minister Benjamin Netanyahu took the podium at the annual AIPAC Policy Conference in Washington, D.C., on March 5, it became clear why more than 13,000 Americans — most though not all of them Jews, and nearly 1,700 of them from Los Angeles — had come to attend the organization’s three-day conference. Although they would hear essentially the same pro-Israel messaging as in past years, one topic in particular was regarded with new exigency.

“Iran, Iran, Iran,” first-time attendee Jonathan Baruch, a founding partner of Rain Management Group, said, in describing the crux of this year’s conference. For AIPAC veterans, the laser-like focus on Iranian nuclear proliferation probably wasn’t a surprise, as the organization has been pressing the issue for more than a decade. But the urgency of the cry to confront Iran’s potential to develop nuclear weapons has reached fever pitch in recent months, as Israeli officials warn of an impending “point of no return,” saying soon will come a day when destroying the Iranian program could become impossible.

“I’d like to talk to you about a subject no one’s been talking about lately,” Netanyahu joked to a standing-room-only crowd of Israel supporters at the Washington Convention Center. Just hours after a closed-door meeting with President Barack Obama, the prime minister was unequivocal: “The Jewish state will not allow those that seek our destruction the means to achieve that goal,” he said, laying the foundation for what sounded like the inevitability of an Israeli attack on Iran’s nuclear facilities. “As prime minister, I will never let my people live in the shadow of annihilation.”

That, too, seemed to be the message that this conference, the largest-ever assemblage of pro-Israel advocates, was aiming at U.S. policy makers. For a lobbying organization whose numbers are its most valuable asset — volume, after all, equals votes — AIPAC owes much to its Pacific Southwest Region, and especially to Los Angeles, which comprised the second largest regional delegation in the country, trailing only New York. Leading the L.A. charge was Sinai Temple in Westwood, whose 285 attendees made up the largest synagogue contingent in the country, though L.A.’s Valley Beth Shalom, Beth Jacob Congregation, Young Israel of Century City, Adat Ari El and Temple Beth Am also were all well represented.

“This conference is like Yerushalayim,” said Valley Beth Shalom’s Rabbi Ed Feinstein, who led one of the largest L.A. delegations for the fourth consecutive year. “If you sit here long enough, you’ll meet every Jew in the world.”

The impulse to compare the scene at AIPAC with the capital of Israel may sound like hyperbole, but it is, in fact, another reason why the Iranian threat loomed large: A danger to Israel is a danger to all Jews. The urgency of the Iran issue is what compelled many of the West Coast residents to travel more than 2,000 miles to hear, in person, President Obama address one of the most powerful and privileged voting constituencies in the nation. This is an election year, after all.

“This convention is unusual, because there’s a meeting going on right now between Netanyahu and the president, and the entire convention is aimed at that meeting,” Feinstein said, sitting in an enormous lounge at the AIPAC Village, where conference attendees mill about between sessions, eating, drinking and kibitzing. “The purpose of this conference is to change the atmosphere in which that meeting is taking place. People are here to tell the president to take great care in that meeting, so it gives the conference the sense of an impending historic decision.”

Feinstein said the conference offers an opportunity to exercise personal political will and engage in politics in a way not often experienced by Hollywood-dominated Los Angeles:  “There is a sense, particularly for those living in California, that there are events transpiring, and we can’t do anything about it. People call me all the time, saying, ‘I’m reading the paper — what can I do?’ I direct them here.”

Daniel Gryczman, 37, a real estate developer who sits on the board of The Jewish Federation of Greater Los Angeles and is a member of Temple Beth Am, is a longtime AIPAC supporter. A member of its national council, congressional club (requiring a $3,600 annual donation) and new leadership network (a $10,000 commitment to pro-Israel politics outside of AIPAC each political cycle), Gryczman considers the conference’s exponential growth staggering. “Twelve years ago, this thing was at the Washington Hilton with 800 people,” Gryczman said. But he understands the attraction. “One person can actually make a difference,” Gryczman said. “Each member of Congress has a vote, and I do, too. And I can influence that vote and impact the U.S.- Israel relationship — which is probably the most powerful thing I’ve done. For me, this is the end-all, be-all.”

Actress, onetime supermodel, and design and marketing firm CEO Kathy Ireland called herself “a very proud pro-Israel American” during a speech at one session. The Los Angeles resident first visited Israel because of her Christian faith, but soon discovered shared values between the Holy Land and her own homeland. “I see in Israel what I see in our country,” she said: “The unrelenting pursuit of justice.” Ireland offered AIPAC’s answer for why non-Jews should care about Israel, delivering an impassioned speech about Israel’s wish for peace and the dangers posed by its “oil-rich neighbors.” 

For some, the oft-repeated tropes about a conflict-laden Israel in peril can seem a little dull.

“I think people are just nervous. What we’re so consumed with here,” Baruch said, pulling out his iPhone. “I just got an e-mail from a friend in Israel, and it was very funny — it was, like, ‘Oy vey, the Americans! There they go again. Boring.’ ”

“None of this is earth shattering,” Ron Alberts, executive vice president of Temple Beth Am, said. “When you do follow [the U.S.-Israel relationship] closely, you see the nuances a little better, but the overall message isn’t as exciting, because you know the message.” Still, veterans contend that much of the value of attending Policy Conference is in simply showing up.

“I don’t come because I find it so interesting,” Gryczman said. “I come because it’s about what we’re doing. And if we don’t come, we’re not doing the work we’re supposed to be doing. It’s not about receiving; it’s about giving.”

Mark Rohatiner, a member of Beth Jacob’s delegation, said he finds the repetition both comforting and inspirational. After Daniel Gordis, president of the Shalem Foundation in Jerusalem, delivered a conference address last year, Rohatiner’s 22-year-old daughter left NYU graduate school to make aliyah. “I jokingly told Elliot Brandt [AIPAC’s Pacific Northwest Regional Director], you saved me 50 grand,” Rohatiner said, adding, “Now I have to increase my contribution to AIPAC.”

Some Angelenos used the conference to explore the unpredictable San Fernando Valley congressional race between veteran Reps. Howard Berman and Brad Sherman, both staunchly pro-Israel, Jewish Democrats who, because of redistricting, find themselves competing for the same seat. Following a breakout session in which Berman spoke on a panel about Iran, Sherman Oaks resident Megan Schnaid said she was convinced of Berman’s edge over his opponent.

“In my district, he’s commonly referred to as the Godfather,” said Schnaid, an executive with the Guardians of the Los Angeles Jewish Home for the Aging. “What I like is that he has a good policy balance vbetween the local and the foreign. He understands the big picture,” she said, adding that locally Berman’s policy has made an impact. “I live in the Valley, and I drive over the hill every day, and he’s been instrumental in the expansion of the 405 [Freeway].”

Shai Kolodaro, another Sherman Oaks resident, had the opposite reaction to Berman’s panel. “After I heard him just now, I didn’t like his approach. His approach is too Obama-ish. Sherman has a harsher, more realistic approach,” she said.

Berman was among the many Angelenos expressing pride — and a touch of competitiveness — over L.A.’s large conference presence.

“Why don’t we have more people than New York?” he asked.

Maybe next year?

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Halevy: Romney’s Iran talk is irresponsible

Former Mossad chief Efraim Halevy said Mitt Romney’s gibes at President Obama’s Iran policy were irresponsible.

“This means to an Iranian, if you will wait until another few months and there is a change in the White House, then maybe there will be trouble, so the lesson is, let’s redouble our efforts to do it as quickly as we can,” Halevy said in an interview with The Huffington Post posted Wednesday. “In the effort to demolish the president he is making the situation worse.”

Romney, the former Massachusetts governor and frontrunner for the Republican presidential nod, has described Obama’s efforts to keep Iran from obtaining a nuclear weapon as feckless, most recently in a Washington Post op-ed.

“I will buttress my diplomacy with a military option that will persuade the ayatollahs to abandon their nuclear ambitions,” Romney wrote. “Only when they understand that at the end of that road lies not nuclear weapons but ruin will there be a real chance for a peaceful resolution.”

Sen. John Kerry (D-Mass.), the chairman of the Senate Foreign Affairs Committee, took to the floor to deliver a blistering attack on Romney for the op-ed.

“Talk has consequences, and idle talk of war only helps Iran by spooking the tight oil market and increasing the price of the Iranian crude that pays for its nuclear program,” Kerry said.

Romney is not the only GOP candidate scoring Obama for his handling of Iran. He and Newt Gingrich, the former speaker of the U.S. House of representatives, and Rick Santorum, the former Pennsylvania senator, made such attacks the centerpieces of their addresses this week to the annual policy conference of the American Israel Public Affairs Committee.

Gingrich said that as president he would not expect Israel to forewarn him of an attack on Iran.

Sen. Chuck Schumer (D-N.Y.), who has clashed with Obama on Israel-Palestinian issues, said in a conference call organized by the Democratic National Committee that the president’s efforts to isolate Iran have paid off and do not merit the GOP shots.

“Some of the Republican candidates for president have been misrepresenting the president’s unwavering commitment to Israel and stopping Iran from getting a nuclear weapon,” he said. “And I find, on something as important as this, when the safety of millions of Israelis and of the whole world hangs in the balance, to be so blatantly political is something that is just so uncalled for.”

The Romney campaign has pushed back against the pushbacks, charting what it says is evidence of Obama’s reluctance to confront Iran, but did not respond to requests for comment on the Halevy criticism.

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The Challenge of Offering Moral Rebuke in the Workplace

At work, we consistently offer positive reinforcement and constructive feedback to others to improve the quality of our collective efforts. From a Jewish perspective, we are not only concerned with the efficacy of our work but also the ethics of the workplace. In addition to personal accountability, all Jewish workers have a sacred duty to be a moral presence as well.

There is actually a Biblical commandment to offer rebuke (tochecha): “You shall not hate your brother in your heart; you shall reprove your fellow and do not bear a sin because of him” (19:17). The verse teaches that we offer reproof for two reasons: that our resentments do not lead to hate, and that wrongs are not carried out for which we too would be responsible. Rather than speaking lashon hara and rechilut (speaking negatively about another and spreading gossip) we are to confront the individual directly. We care about the moral and spiritual welfare of others; thus, it is vital that we give feedback when we see others going astray.

According to one position, this mitzvah only applies when we think the other will be receptive to hearing the reproof. If not, it is considered counterproductive. “Just as there is a mitzvah for a person to say words of rebuke that will be accepted, so too there is a mitzvah for a person not to say words of rebuke that will not be accepted” (Yevamot 65b). It’s only a mitzvah if one suspects the other has the integrity and emotional intelligence to truly see their blind spot and correct the wrong. The goal with rebuke, according to this position, is not just to express righteous indignation, but to create change and stop a wrong or abuse occurring before our eyes.

Rabbi Zeira, however, taught that one should offer rebuke whether or not one believes it will be accepted (Shabbat 55a). We simply cannot stand idle while others do wrong in our midst. Regardless of whether our voice will be heard, we cannot remain indifferent. As Rabbi Abraham Joshua Heschel taught: “We are a generation that has lost its capacity for outrage. We must continue to remind ourselves that in a free society all are involved in what some are doing. Some are guilty, all are responsible.” Thus, we must express outrage at wrongs. The rabbis teach: “Everyone who can protest a wrong in one’s midst and does not, is responsible for those people.  For the people of his city, one is responsible for the people of the city.  For the whole world, one is responsible for the whole world” (Shabbat 54b). If we don’t speak up our own moral integrity is in jeopardy as a bystander. The rabbis teach shtika k’hodah, when we stay silent we are considered to be in agreement. According to this position, we don’t need to correct the wrong but we cannot stand idly by. 

The obligation to give tochecha is not a simple command. The rabbis teach that no one today is on the spiritual level to engage in rebuke properly as few are self aware and humble enough to give tochecha properly and few are humble enough to properly hear and accept it (Sifra, Kedoshim). For this reason, Sefer Chassidim suggests that we can only really give rebuke to one that we feel love for. Clearly, we have to carefully check our motives before challenging another’s conduct.

Of course, any feedback should be given gently, in private, at the right time and in the appropriate environment. Most importantly, we should be sure not to shame another when challenging them. This is a very difficult skill to learn.

There is a very important place for rebuke in the workplace, to ensure we have a moral influence upon coworkers and to establish clear ethical workplace boundaries. We cannot live in a world where wrongs are ignored, nor can we work in environments where there is indifference toward the welfare of others. Abuses must be addressed. Some acts require whistle-blowing when they reach a level of harm or illegality. Other acts require rebuke or constructive feedback.

We cannot do this alone, and should create an open work culture where feedback is acceptable and encouraged when boundaries are crossed. We must learn the art and ethics of critique in order that we can build a stronger society committed to truth, human dignity, and transparency. We can start by checking our own practices, taking our own self-accounting, and inviting others to approach us if we ourselves ever cross boundaries.


Rabbi Shmuly Yanklowitz is the Founder & President of Uri L’Tzedek, the Director of Jewish Life & the Senior Jewish Educator at the UCLA Hillel and a 6th year doctoral candidate at Columbia University in Moral Psychology & Epistemology. Rav Shmuly’s book “Jewish Ethics & Social Justice: A Guide for the 21st Century” is now available for pre-order on Amazon.

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Laughing at Synagogue

Part of being an uncle is not laughing at synagogue. I don’t go to temple often so it’s usually not a problem.

I was commanded by my sister, the almighty Ariel, to attend Dylan’s Hebrew baby naming at a reform congregation in Deerfield, Illinois. Since I already knew Dylan’s Hebrew name was Shoshanna Chava, it took the element of surprise out of the service. Plus I’ve heard the prayers before so it’s not like I was going to experience anything revelatory.

“It’s important. It’s Dylan’s biggest day of her life,” said my sister.

I guess when you have only been alive for two months getting a Hebrew name that no one will ever call you is the biggest day of your life.

My brother-in-law Brian’s family, the Silvers, were out in full force. All the stars came out: Brian’s parents, Howard and Barbara, Uncle Mitchel, and Aunt Valerie, cousin Barry and his hot wife, Scott and Amy, and a bunch of other people I’m not related to. As the lone Steingart, I had to represent. Literally, I had no choice.

I found my main man, Cousin Robby, Brian’s brother who, like me, is also Dylan’s uncle. While Rob was busy greeting relatives I was scoping out the Jewish literature in the hallway finding time honored classics such as “Pray Ball” the spiritual insights of a Jewish sports fan and “My Life in Swim Trunks: the Life and Times of Mark Spitz.”

Rob and I entered the sanctuary without yarmulkes or prayer books. As if to say, “Step aside for the Uncles who aren’t very Jewish.”

The sanctuary was beautiful and modern and the stage was filled with two rabbis, two cantors, two guitarists, a bassist, and a bald bongo player. Once the music started I was drawn into the beauty of the one cantor with a voice like an angel sent from high up in the heavens of Skokie.

“That cantor is pretty hot,” I whispired to Rob.

“I think she looks like Ariel.”

“No,” I lied. “I was talking about the other cantor. He’s a very handsome cantor.”

“Tonight is a very special night,” announced the Rabbi. “We have a baby naming.”

As the rabbi introduced Ariel, Brian and Dylan to the podium, another baby started crying.

“This is not your night, you big baby!”

The entire congregation kept that same glowing smile at the sight of baby Dylan on the bimah. Even though Ariel said she was nervous earlier in the night, she did not seem so for all she had to was stand there and not look anything like the hot cantor.

“We’d like to welcome Shoshannah Chana, daughter of Avriel and Ben Moshe Silver.”

It was interesting hearing Ariel’s hebrew name because I always thought Ariel’s hebrew name was Ariel.

“Shoshannah means Rose and Chava means life. We look forward to seeing Shoshannah grow to become the beautiful Rose that she is.”

The Rabbi lifted Shoshannah and the band kicked into a wild rendition of “Siman Tov, a Mazel Tov.”

Rob and I along with the rest of the congregation clapped our hands in welcoming Shoshannah to this suburban Illinois folk concert/religious ceremony. Shoshannah began crying and was promptly escorted out by Brian and Ariel, leaving the rest of us to sit through the next hour of the service.

I zoned in and out of conciousness until the Rabbi mentioned the story of Isaiah in which God spoke to Jesse. Upon hearing the name Jesse, I turned to Rob.

“I don’t remember God ever talking to a Jesse. Does God chill with hipsters?”

I was too busy making wise cracks to hear what God said to Jesse. I bet God said to Jesse something about KCRW.

Jesse was a passing symbol en route to the Rabbi’s allegory about the holiday of Purim in which Esther stands up against the evil Hamen who determined to annialiate the Jews. “Each day you have the opportunity to fight against injustice,” told the Rabbi.

I’m probably more like Jesse in that I’d rather stand up against the man by watching “Real Time with Bill Maher” than thwarting an evil dictator.

The service began with the naming of a baby and ended with the names of those who died, a somewhat curious, but fitting juxtaposition. The rabbi slowly and carefully pronounced each member of the community who passed away. Each name was better than the next.

“Solomon Rosenzweig… Albert Kantrowitz… Harvey H. Maldovan,” the Rabbi began.

The names continued, and continued, and continued until the Rabbi arrived at one particular name.

“Elmer,” she stated, before taking a long, drawn out breath. “Freud.”

All I heard was “Elmer Fudd.”

Sweat dripped from my arm pits and my pants began sticking to my ankles. I looked at Robby for a quick second, and cleared my throat and immediately looked away. If I couldn’t get it together my name would be the next to be called.

I was defenseless thinking that Elmer Fudd had just died, along with half of the congregation this week. And the names had just started. There were so many more!

“Phyllis Anderson?”

“Is she even Jewish?”

And more names….“Burt Hamburger,” Pause. “Lazer Weinbaum,” breathe. “Murray Lipsitz,” wait for it.. “Ziggy Tanzer.”

I looked at Robby once more who was now biting his upper lip. He let out a tiny squeal and I looked down at my shoes hoping that I could conjure the slightest bit of sadness. I thought of Jesse and it didn’t help.

Fortunately, only half a dozen or so congregants died thereafter. And we had survived!

Dylan was still crying in the hallway. It was a lot of Judaism for one night, but it was a celebratory occasion. For she will be the next in a long line of family members to laugh at synogagogue.

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IsraAID opens training program in South Sudan

The Israeli nongovernmental organization IsraAID opened a training program to deal with gender-based violence for social workers in the fledgling country of South Sudan.

Helen Murshalli, the South Sudanese minister of social development, inaugurated the program in Juba organized by the Israeli assistance group in cooperation with Operation Blessing Israel.

During the 10-day workshop, 29 social workers from the ministry and the local NGO Confident Children out of Conflict will learn how to guide and support survivors of gender-based violence from Juba and the entire Central Equatorial district.

Murshalli praised IsraAID for organizing the training program, and highlighted the historic relationship between Israel and South Sudan, calling for a deepening and strengthening of the ties that connect the two countries.

She also stressed the key role that social workers play in building a stable and healthy nation.

“In Israel, contemporary therapists and trauma specialists are in the unique situation where they are also the founding generation in the field of GBV,” said Sheri Oz, a family therapist and trauma specialist who helped pioneer the field of sexual trauma treatment in Israel. “In other Western countries, today’s therapists were most likely trained during a time when treatment frameworks were already in place, but we have experience in establishing services where there previously were none.”

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Israel cautiously welcomes big-power talks with Iran

Israel on Wednesday cautiously welcomed the planned resumption of big-power nuclear talks with Iran, insisting that Tehran be denied the means to turn uranium into bomb fuel.

With Israel speaking increasingly loudly of resorting to military action to prevent Iran from gaining nuclear weapons, the talks could provide some respite in a crisis that has driven up oil prices and threatened to suck the United States into its third major war in a decade.

Tuesday’s announcement of new talks followed a visit by Israeli Prime Minister Benjamin Netanyahu to the United States, where President Barack Obama said the talks offered a diplomatic chance to quiet the “drums of war.”

“I’m very happy that they are opening discussions,” said Netanyahu’s national security adviser, Yaakov Amidror.

“There will be no one happier than us, and the prime minister said this in his own voice, if it emerges that in these talks Iran will give up on its military nuclear capability,” he told Israel Radio.

Taking up Iran’s offer of talks with the United States, Russia, China, France, Britain and Germany, EU foreign policy chief Catherine Ashton said the powers sought assurances on “the exclusively peaceful nature of Iran’s nuclear program, while respecting Iran’s right to the peaceful use of nuclear energy.”

A date and venue for the talks have yet to be agreed.

Past contacts with Tehran, whose often secretive nuclear projects have stirred foreign suspicions of a hidden bomb program, stumbled in disputes over the scale of its uranium enrichment and stockpiling of the fissile material, which can power energy reactors and, if purified further, provide fuel for warheads.

Ahead of his White House meeting with Obama on Monday, Netanyahu demanded Iran’s enrichment stop and its uranium with a higher than 3.5 percent purity, the level used for electricity generation, be removed.

Speaking separately to Israel’s Army Radio, Netanyahu’s cabinet secretary, Zvi Hauser, said those terms held.

Uranium bomb fuel must be enriched to 90 percent. Iran has significantly shortened any such leap in the future by enriching some of its uranium to 20 percent, saying this concentration was required to produce medical isotopes.

Netanyahu has also said Iran must dismantle an underground enrichment facility near the city of Qom, which experts say is designed to survive any air strikes, part of what Israel calls a “zone of immunity” being sought by Tehran.

Israel, widely believed to be the region’s only nuclear power, has threatened to attack Iran’s nuclear sites if they deem diplomacy at a dead end.

While not ruling out a U.S. military option, Obama has urged Israel not to hasten to war, saying Washington’s interests were also at stake.

Iran’s approach to the six world powers for talks comes as it suffers unprecedented economic pain from expanding oil and financial sanctions.

“It should be clear that without a real military alternative, the Iranians will not relent in the negotiations. And without there being a serious alternative, they will not enter the negotiations, and in any event there has to be readiness for the negotiations failing,” Amidror said.

Netanyahu’s spokesman Liran Dan said there had been no U.S. effort to veto or endorse any military action by Israel on Iran.

“A red light was not given. And if we’re already talking about colors, then a green light was not given either,” he said in remarks to both radio stations. “If there are red lines being discussed, they are not between us and the Americans, but rather, between the international community and Iran.”

Editing by Janet Lawrence

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Psychotherapy and philosophy intersect in ‘Spinoza problem’

Around our house, Irvin D. Yalom is a familiar name, and for more than one reason.

I first heard about Yalom, author of “Love’s Executioner,” from my wife, Ann, who explained where he fits in the pantheon of theorists and practitioners in her field of psychotherapy.  Then I began to encounter (and review) his rich and provocative historical novels, including “When Nietzsche Wept,” each one deeply rooted in his understanding of the human heart and mind.

Yalom’s latest novel, “The Spinoza Problem” (Basic Books, $25.99), is yet another example of how a psychiatrist’s stock in trade — the secrets spoken only in the therapist’s office — can be spun into gold by a gifted storyteller.  And, like his previous work, “The Spinoza Problem” offers us a face-to-face encounter with a distant and lofty historical figure.

Actually, two famous men appear in “The Spinoza Problem.”  One is the 17th century philosopher Baruch (or Bento) Spinoza, a descendant of Sephardic Jews who sought refuge from the Inquisition in Amsterdam. Spinoza was famously ex-communicated by his congregation when his bold rationalism prompted him to raise questions about the authorship of the Bible and the nature of God. Today, he is recognized as one of the commanding figures of Western philosophy, even if the cherem (censure) against him has never been revoked.

The other historical figure is Alfred Rosenberg, one of the crackpots who achieved a position of power in Nazi Germany, where he served as “the intellectual high priest of the ‘master race,’ ” according to his prosecutor at Nuremberg, “who provided the doctrine of hatred which gave the impetus for the annihilation of Jewry.” Rosenberg ended up on the gallows for his role as one of Hitler’s cronies and servitors.  One of Rosenberg’s many obsessions, as Yalom discovered, was Spinoza, and the great philosopher’s library ended up in his possession during the war.

“The Spinoza Problem” consists of two compelling narratives, one set in 17th century Amsterdam that explores the workings of Spinoza’s brilliant if dangerously unconventional mind, and the other set in the early 20th century, when Rosenberg first placed himself in service to the Nazis. The two tales amount to a mystery novel, although it is a mystery of a very cerebral kind.

Spinoza, who has vowed to tell the truth at any cost, unwittingly incriminates himself by quoting from the Bible, which he knows by heart, and pointing out its flaws and inconsistencies. “Would that your piety were as great as your memory,” warns one of his fellow Jews.  With each word, Spinoza provides his enemies, both Jewish and Christian, with the evidence that they seek in order to punish him for the crime of thinking for himself.

Rosenberg, by contrast, is shown to move away from rationalism in the direction of a crude and murderous anti-Semitism.  “Alfred, we all love to hate the Jews,” says one of his acquaintances, who happens to be a psychiatrist, “but you do it with such … such intensity.”  Indeed, the young Rosenberg chooses action over thought: “Can you use a fighter against Jerusalem?” he asks when he joins the Nazi party. “I am dedicated, and I will fight until I drop.”  His weapon? “My words are my arrows!”

“The Spinoza Problem,” as we soon discover, exists for both Spinoza himself and for Rosenberg.  Spinoza is forced to deal with the consequences of his excommunication — “the ache of homelessness, of being lost, of knowing he would never again walk these memory-laden streets of his youth.”  Rosenberg is vexed by the notion that the philosopher whose ideas he admires could have been Jewish at all: “What a paradox,” the Nazi muses. “A Jew both courageous and wise!  Spinoza had soul wisdom — he must have non-Jewish blood in him.”

Ironically, according to the tale Yalom has invented, Rosenberg seeks to resolve the paradox in therapy, even though he denounces psychoanalysis as a Jewish invention. Clearly, Yalom sees a powerful affinity between philosophy and psychotherapy. “[A] philosophy unable to heal the soul has as little value as medicine unable to heal the body,” says one of Spinoza’s teachers in 17th century Amsterdam, quoting the ancient Greek philosopher Epicurus. Something of the same idea is expressed by a German psychiatrist who befriends Rosenberg in the 20th century: “One of the things I love about psychiatry is that, unlike any other field of medicine, it veers close to philosophy.”

Now and then, Yalom steps into his own story, and the novelist offers a moment of observation and interpretation, again not unlike what happens in therapy. “The new wave of psychoanalytic thought,” he writes, “agreed with Spinoza that the future is determined by what has gone before, by our physical and psychological makeup — our passions, fears, goals; our temperament, our love of self, our stances toward others.”  But a man like Rosenberg — “a pretentious, detached, unlovable philosopher-manqué who lacked curiosity about himself and … walked the earth with a smug sense of superiority” — seems to defy the fate that his own sorry background would have predicted for him.

“There is another core and unpredictable ingredient,” Yalom concedes. “What shall we term it? Fortune? Chance? The sheer good luck of being in the right place at the right time?”

Exactly here Yalom captures the real mystery that is at work in “The Spinoza Problem.”  We can plumb the depths of a person’s experience and emotions, we can examine his fears and longings, but we cannot really know why a failed philosopher like Rosenberg (or, for that matter, a failed artist like Hitler) ended up in a position of power that allowed him to write himself into history. We can only speculate on how and why it happened.

“History is fiction that did happen,” Yalom quotes André Gide in “The Spinoza Problem. “Fiction is history that might have happened.”


Jonathan Kirsch, author and publishing attorney, is book editor of The Jewish Journal. He blogs on books at books@jewishjournal.com.

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