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July 19, 2012

Three L.A. teens win Tikkun Olam awards

Three Los Angeles-area teens each were awarded $36,000 grants from The Helen Diller Family Foundation as part of the annual Diller Teen Tikkun Olam Awards.

The awards, now in their sixth year, are given annually to five Jewish 13- to 19-year-olds in California with extraordinary social action service records. This year’s winners were announced June 28.

Celine Yousefzadeh, 19, initially founded Fashion with Compassion at Milken Community High School to help victims of rocket fire in the Israeli town of Sderot, which borders the Gaza Strip.

In 2008, Yousefzadeh organized a committee of her fellow students at Milken to help put on a fashion runway show fundraiser. Local and national clothing vendors worked with students to create outfits that students modeled during the show, after which vendors made the outfits available to audience members, with Fashion with Compassion receiving 20 percent of the revenue raised.

After the first fashion show raised $5,000, the project expanded from 25 student models to 38 in 2009 and raised $6,000 — this time for Israel’s Atidim, which helps provide scholarships for underprivileged students. The following year, the show raised $10,000 for Save a Child’s Heart, which helps cover medical expenses for life-saving operations in Israel.

Yousefzadeh, who just finished her first year at Bentley University in Massachusetts, said the next step is bringing the concept to other schools.

“This [project] encourages a sense of entrepreneurship, and I’d like to continue to bring more of this spirit,” she said.

Adam Weinstein, 18, a recent graduate of Brentwood School, is a math and science enthusiast who wants to help foster a new generation of students to share his passion.

Archimedes Learning, an after-school program Weinstein developed in the spring of his junior year of high school, aims to enrich the education of underprivileged students with math and science activities.

“It’s not a tutoring service,” he said. “The purpose is to teach and expand the knowledge of underprivileged students.”

After creating the curriculum, Weinstein started running weekly hour-long after-school sessions with fifth-graders at Coeur d’Alene Avenue Elementary School. A typical session includes an introduction to a science or math concept, group work and a hands-on activity.

This past year, Archimedes Learning expanded to two other elementary schools and added three other student volunteers, whom Weinstein trained.

Weinstein says he hopes to expand the program further. He will enter Princeton University this fall.

Zak Kukoff, 17, was shocked by the ignorance typical students have about their autistic peers, particularly so following the diagnosis of one of his relatives with the developmental disorder. He founded Autism Ambassadors, a now-international program that aims to help integrate autistic students at regular schools with their classmates. Volunteers make a one-year commitment and learn from over 1,000 lesson plans.

“People just didn’t get autism,” Kukoff said. “They didn’t know how to make friends with them and how to include them.”

Autism Ambassadors follows a technique called applied behavioral analysis, where volunteers use Kukoff’s lesson plans for role-playing engagement with autistic students. Kukoff, who will begin his final year at Westlake High School this fall, attributes his motivation to start Autism Ambassadors to a drive to uphold Jewish values.

This year’s five winners will be honored at a ceremony in San Francisco on Aug. 20.

For more information or to nominate a teen for next year’s Diller Teen Tikkun Olam Awards, visit www.jewishfed.org/diller/teenawards

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Letters to the Editor: Berman v. Sherman and Woody Allen

Berman-Sherman Analysis Falls Short

As a legislator and a Jewish Journal subscriber, I was deeply disappointed in “Berman vs. Sherman: Evaluating Their Congressional Records” (June 29), Bill Boyarsky’s effort to measure each member’s legislative effectiveness through an Internet search engine.

The effectiveness of a legislator can be judged by whether people listen when they speak, whether they can capably influence the legislative process, and whether the amendments and bills that they offer have a meaningful impact on the debate.

If Mr. Boyarsky wanted to truly gauge the effectiveness of Reps. Berman and Sherman, he could have asked some of their colleagues from the California congressional delegation and surveyed why Sens. Feinstein and Boxer and 25 of the 27 members who have issued endorsements have endorsed Rep. Berman.

He could have probed for a perspective about which member is more capable at garnering votes for key pro-Israel legislation or at smoothing passage of legislation by enabling other members seeking visibility on an issue to take credit. Both are hallmarks of Rep. Berman’s tenure in office.

I not only question Mr. Boyarsky’s methodology, I was also surprised that his article appeared to downplay the significance of Rep. Berman’s success in passing and enacting legislation this year in a gridlocked Congress lambasted for enacting the fewest bills in congressional history. Mr. Boyarsky’s calculations don’t even account for Rep. Berman’s key role in enacting strong sanctions against Iran’s central bank early this year as part of the Defense Authorization bill or his current efforts to shepherd the Iran Threat Reduction Act into law.

I wish The Journal’s readers could have gotten a straightforward analysis that truly reflects the legislative effectiveness of the members.

Henry A. Waxman
Congressman, 30th District

Editor’s note: The race is not over, and columnist Bill Boyarsky will continue to examine the two congressmen’s records.


Woody Allen Crowdfunding Is Publicity Stunt

The Journal’s attempt to raise money for Woody Allen to make a movie in Israel is a cute publicity stunt, and editor Rob Eshman may even have his heart in the right place, but as a business model, it’s misguided and ill conceived.

Eshman’s assumption that Woody makes films in various countries, simply because those countries finance the films, shows a lack of understanding of Allen’s creative process. The financing is only half the story. When countries offer Allen financing to make a regional film, his stock answer essentially boils down to, “Thank you. If I find I have an idea that works in your country, I’ll let you know.” Maybe that idea comes in a month, maybe five years, maybe never. And if the idea never comes, no harm, no foul. So Eshman’s comment, “All it would take to get (Allen) to immortalize Israel is a paltry $18 mil” strikes me as highly irresponsible, if not unethical.

Traditionally, the deal with crowdfunding is that if you raise the goal amount, the money is collected. If not, the pledges are released. Does Eshman really believe that Allen will say, “Thanks for the check. I’ll get working on that script right away?” Allen hasn’t accepted a work-for-hire gig since writing the screenplay for “What’s New Pussycat?” in 1965. For argument’s sake, if it takes $18 million to make a movie, and $9 million is collected through Jewcer.com without the matching grant raised in advance, are the crowdfunded pledges then collected, or released? If I were donating to Eshman’s pet project, I’d sure want to know the answer to that one.

And if Woody’s response is, “I’ll let you know when and if I have an idea,” what next? Is the crowdfunding collected and put in escrow, “just in case?” Is it returned and then the process starts all over again if Woody decides to make “Vicky Cristina Tel Aviv” in 2018? Has Eshman spent 10 seconds thinking this plan through?

Lastly, it’s interesting that Eshman is already handing out credits to pledgers such as “assistant director” (the DGA may have something to say about that), and “executive producer” (Woody’s actual Executive Producers may have something to say about that). I could just as easily start a raffle and sell tickets for people to co-star with Brad Pitt in his next movie. But I might be wise to run the idea by Pitt and his team first.

And just watch the backlash if Woody says, “Thanks, but no thanks.” Not only will The Jewish Journal (a publication I read and respect, by the way) take heat for pulling people into a funding scheme that has no basis in reality, but I can already see the letters complaining that “Woody thinks he’s too good to bother with Israel. He obviously prefers his Jews on the Upper East Side.” Just watch.

As my dear Jewish mother used to warn me when my brother and I would get into a play-fight: “It’s cute until somebody gets hurt.”

Robert B. Weide
Producer/Director
“Woody Allen: A Documentary”

Rob Eshman responds:

In crowdfunding, if you don’t raise the money, the pledges are never cashed. No bank accounts were harmed in the making of my column.

Two misconceptions: I never offered any movie credits in exchange for donations. That was misreported in some press reports. You don’t become an “assistant director” by donating $18,000 to the Woody Allen Israel Project any more than you become editor-in-chief by donating $100,000 to The Jewish Journal. (That costs at least $1 million, by the way.) I also made clear that Woody Allen doesn’t make a movie just because he gets the money. He’s received offers from Russia and China — clearly we have yet to see “Curse of the Jade Oligarch.”

So, then, what was the purpose of my column?

1) On a very practical level, I wanted to raise the possibility of someone offering to fund a Woody Allen movie in Israel — get it out there among people who have the means, get them thinking about it. Whether it’s an L.A. producer, a wealthy Israeli or an Israeli government film fund, the idea is now out there. Late last week, Mr. Allen’s representatives responded to The Journal that he was open to the idea. This week, Israeli President Shimon Peres said he broached the subject with Woody as well.

2) I also wanted to provoke a conversation about what it means for Woody Allen to present Israel through his eyes. It’s a clash of Jewish self-images, a clash of Jewish histories, or, as I described it to Los Angeles Times’ columnist Patrick Goldstein, a fish-out-of-water story in which both the fish and the water are Jewish.

You’re welcome to take my suggestion literally and worry about all the poor shlubs who will lose their nest egg on this, as if I’m the demon spawn of Max Bialystock and Bernie Madoff, but on the off chance we come up with the $9 million, I made it clear that if Woody declines, the money will go to fund movies through Jewcer. The people who give are doing so to promote movie-making in Israel. If the bizarre amount of publicity my column has received focuses some attention on filmmaking in Israel, it’s all to the good. l

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Biblical politics

Michael Walzer frankly announces at the outset of “In God’s Shadow: Politics in the Hebrew Bible” (Yale University Press: $28.00) that he is approaching the Scriptures not as a biblical scholar but as a political thinker.  “The Bible is, above all, a religious book,” he argues, “but it is also a political book.”

Walzer is a distinguished social scientist and a public intellectual of long standing. Tellingly, he has served as co-editor of Dissent magazine for three decades. He concedes, for example, that he is capable of reading the biblical account of the Tower of Babel as an anti-imperialist argument or as a defense of cultural pluralism.”  But he declines to do so: “[T]hat is the stuff of sermons.” And he concedes that there is no single authoritative reading of the Bible, not even his own: “[R]eligious believers, as well as skeptics and unbelievers, will disagree about the meaning of the biblical text and the political views of its writers.”

Since Walzer holds himself to a laudable standard of clarity and even transparency, he readily admits that he has “only a schoolboy’s knowledge of biblical Hebrew” and relies mostly (but not exclusively) on the King James Version “simply because of its beautiful English.”  He tells what he thinks rather than what he knows, because much about the Bible cannot be known with certainty, even by biblical scholars.  “Reading the Bible is a complex and speculative business,” he observes, “but it isn’t a business for which we need an invitation; we are all readers if we want to be.”

Not surprisingly, Walzer is attuned to the tensions and contradictions in the biblical text. He points out, for example, that God offers two covenants, one based on membership in a “kinship group” whose bloodlines can be traced back to Abraham and one based on willing adherence to divine law. “[H]ence it isn’t entirely implausible to say that there is no chosen people, only people who choose.” And he argues that the moral burden of the covenant has been “radically democratized,” precisely because “the avoidance of wickedness isn’t an obligation of leaders alone but of the whole nation.”

He also discerns the diversity of both belief and practice in ancient Israel that is buried just beneath the surface of the biblical text — “the textual residue of oral advocacy,” as he puts it.  God may be the law-giver at Sinai, but even the Bible concedes that God later falls silent, and so the task is taken over by “Israel’s secret legislators,” as Walzer puts it.  Since they rarely agree with each other, the old biblical laws are “pluralized” rather than revised or replaced. “The result of their choice was a written law,” explains Walzer, “that made possible those strange open-ended legal conversations that constitute the oral law of later Judaism.”

Perhaps the most provocative feature of the Bible is the prophet, a truth-teller who is willing to stand up to even the most powerful of kings, just as Nathan confronts David with his moral failings, although not always with impunity.  Monarchy, according to Walzer, “arises in Israel as an entirely practical response to the dangers of theocratic (charismatic) rule.”  If the king represents “the full and often contradictory set of human interests,” however, it is the prophet who speaks only of right and wrong. “Prophecy is at war with personal wrongdoing, later on with social wrongdoing,” he points out. “But the prophet is also at war with politics itself.”

Walzer, however, insists on pointing out the dark side of prophecy.  One complaint that the prophets make against kings is that they are insufficiently zealous and ruthless, which is the sin that caused Saul to forfeit the favor of God.  “Here were kings who pursued sensibly secular policies, fighting limited wars and signing treaties of peace,” observes Walzer, “when they should have consecrated their enemies to God and slaughtered them all.” Eventually, the prophets seem to realize that Israel’s days of conquest and slaughter are over: “We find in their writings the first hints of an alternative conception: that Israel is a victim nation, always at the wrong end of someone else’s agency.”

By the book of Esther, which Walzer singles out for its “radical newness,” God is wholly replaced by human agency.  “God is never mentioned in the story,” he points out, “nor does he come to the people’s aid.” Significantly, Esther and Mordecai succeed in saving the Jews of Persia from destruction only by ingratiating themselves with the king — “We may think of them as the first court Jews (though Joseph is a distant model)” — and they serve as important exemplars of a certain coping strategy that served the Jewish people well until the Shoah.

Indeed, Walzer explores how the politics of the Bible took on grave new meanings in the 20th century.  Historian Simon Dubnow, for example, argued that exile was not only the fate, but also the strength of the Jewish people: “State, territory, army, the external attributes of national power, are for you superfluous luxury.”  But the Yiddish writer I. L. Peretz saw the same biblical story through the eyes of a Zionist pioneer: “When [he] called Mordechai an informer and a pimp,” explains Walzer, “he was hoping for a state that would make court Jews like him, like Esther too, unnecessary.”

“In God’s Shadow” always returns to the moral polarities that suffuse the Bible. “A God engaged in history is a dangerous God, for it is always possible to read his intentions and try to help him out, usually by killing his enemies,” Walzer points out. At the same time, however, the obligations imposed on the readers of the Bible can be profoundly exalting: “If anything in biblical politics is fundamental, it is this retail program, the social ethic of a covenantal community: do justice, protect the weak, feed the poor, free the (Israelite) salve, love the (resident) stranger.”

Countless authors possess the chutzpah that is necessary to come up with a fresh reading of the Bible, but very few succeed.  “In God’s Shadow,” however, is a rich and rare example of how new, provocative and illuminating meanings can be teased out of the ancient text.

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

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How one Italian village helped raise a child

Castilenti, a remote Italian mountain village, will be pulling out all the stops to welcome Gertrude (Gerti) Goetz and confer an honorary citizenship on the Los Angeles resident on Saturday evening, July 28.

The first time Gerti saw Castilenti was back in 1940. She was 9 years old and had fled her native Vienna with her parents after Hitler’s takeover of Austria.

Although Italy was allied with Germany, the villagers, who were barely eking out an existence and had never before seen a Jew, received the refugees with warmth and kindness.

Castilenti, in the east-central Abruzzo region of Italy, had a mayor, but the real power rested with the fascist secretary, Luigi Savini. The man, whom Goetz respectfully refers to as Don Luigi, was instrumental in saving the family by warning it of an upcoming SS roundup of Jews and deportation to a concentration camp.

Twelve years ago, Goetz wrote a book, “Memory of Kindness: Growing Up in War Torn Europe.” It started out on a familiar note, with her father, a World War I veteran, and mother, both solid Austrian citizens, suddenly uprooted and stateless after German troops marched in in 1938.

But unlike most autobiographies of the Holocaust years, the author also celebrates the human decency and moral courage of the people of Castilenti.

So, on July 28, the mayor, the president of the cultural association, Holocaust scholars, regional dignitaries, a good part of the 1,600 inhabitants and the national media will gather in the Piazza Umberto I, the central square, “to transmit our history and remembrances from the old to the new generations,” in the words of Gianni Cilli, the event organizer.

The people of Castilenti were not the only Italians to display kindness and courage during the war, and Jews were not the only beneficiaries. Historian Antonio Bini, who will speak during the celebration, noted “There were many people who paid with their lives for the help extended Jews and Allied prisoners during those terrible years.”

Another speaker will be Giorgio Savini, the son of the now-deceased fascist secretary, whom Goetz credits with saving the family’s lives.

Gerti and her husband, Dr. Sam Goetz, will present to the mayor a plaque from the Pacific Southwest Region of the Anti-Defamation League as well as a letter from the Los Angeles Museum of the Holocaust, expressing the gratitude of American Jews for the villagers’ fortitude during the war.

The Goetz couple have petitioned Yad Vashem to add the name of the elder Savini to the ranks of the Righteous Gentiles who risked, or paid with, their lives to aid Jews during the Holocaust.

Earlier, Gerti had asked that the entire village be so honored, but she was told that Yad Vashem could recognize only individuals, not entire communities.

“Memory of Kindness,” recently published in an Italian edition, is one of a million stories of the Holocaust years, but with a difference.

It is told from the emotional perspective of a bright and intelligent girl, two years younger than Anne Frank. Gerti was 9 when the family, then penniless, fled Vienna in 1939, and 13 when British forces liberated the family in 1944.

In one of the many oddities of the era, in mid-1939 the fascist government of Benito Mussolini allowed some 4,000 German and Austrian Jews to enter Italy — though only for a six-month stay en route, supposedly, to another country. Fortunately, the time limit was never enforced.

Gerti and her parents first settled in Milan, where the local Jewish community provided one room for the family, and a meal each day. As tough as times were, they got worse when Italy entered the war in June 1940, on the side of Axis partner Germany.

Gerti’s father, Alfred Kopfstein, who had been held in the Dachau concentration camp under the Nazis, now found himself in an Italian prison as a Jewish alien.

In early 1942, Gerti and her mother were sent for wartime internment to Castilenti, later joined by the father, under a strict set of rules: No family member was allowed to leave the village, to seek work or to attend school, and they had to report each day to the fascist secretary, Don Savini.

Unlike the typical Nazi bureaucrat, Savini interpreted the rules quite leniently. Mother and daughter were allowed to roam the surrounding countryside to pick berries and beg for slices of bread from tenant farmers.

Best of all from Gerti’s view, she was allowed to attend school, where she learned to speak Italian with the distinctive local dialect. She became fast friends with her classmates, who nevertheless wondered, without animosity, why her people had killed Christ.

Life was very difficult for the family, but still bearable. That changed when Italy signed an armistice with the Allies and German troops immediately occupied northern and central Italy, while American and British invasion forces were slowly moving up from the south.

Savini now allowed the family to leave the village for a nearby farm, but a few weeks later he called in Gerti’s parents with ominous news.

He had received orders from the region’s SS commander to round up all Jews, including the Kopfstein family, for “relocation” to Poland in three days. At the risk of his career, and probably his life, Savini gave the family a three-day head start to find refuge.

The family hastily packed the two suitcases containing all their possessions, disappeared into the surrounding forest and found shelter with an impoverished peasant, who put them up in a former pigpen.

There the family lived for nine months, until British troops pushed the Germans out of the Abruzzo region. Finally free, the family moved on to the first of three displaced persons camps in southern Italy, where they were to spend the next five years.

One camp, in Santa Maria, came with a beach bordering the Mediterranean. There one day in the summer of 1945, the 13-year-old Gerti, wearing her very first swimsuit, met a fellow camp inmate, Sam Goetz.

He was born near Krakow in Poland and had just turned 17 after surviving three years in Mauthausen and other concentration camps. The two became friends. Then, in early 1949, Gerti and her mother finally received the long-awaited entry permit for the United States and settled in Los Angeles.

Four months later, Sam was also admitted to the United States, staying with relatives in New York. But he could not forget the girl from the displaced persons camp and splurged $55 for a Greyhound bus ticket to Los Angeles.

Sam and Gerti married in 1950, and despite struggles, both went on to earn doctorate degrees — he in ophthalmology and she in Germanic languages and library science.

Gerti, now 80, worked for many years as a librarian, including at the Feuchtwanger Memorial Library at USC, and Sam still sees patients in his office. He has also become a leading figure in the Jewish and survivor communities and was instrumental in establishing the 1939 Club Chair in Holocaust Studies at UCLA. The couple has two children and nine grandchildren.

In 1976, Sam and Gerti Goetz traveled to Castilenti to thank Savini, the former fascist secretary, in person for his wartime help. They arrived to find that he had died five days earlier, and his death notice was plastered across the village market place.

Now few are left in Castilenti to remember the little Jewish refugee girl, but her story — and the story of a village that retained its humanity in the midst of hatred, persecution and death — will be passed on to another generation.

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A pioneer of the Israeli rabbinate

Tucked away at the end of a small road on Kibbutz Gezer in Israel’s dusty midlands, Rabbi Miri Gold’s kitchen smells like a bakery. On the coffee table is a plate of homemade chocolate chip cookies. As she dons her mittens to pull two enormous quiches off the rack, Gold explains that cooking has always been one of her passions. In the first article ever written about her she was dubbed “Rav Cookie,” and she even met her husband, David Leichman, when they worked together to establish the budding kibbutz’s kitchen in the late 1970s. 

After Israel’s landmark decision at the end of May to recognize Gold as a non-orthodox rabbi and pay her a state-funded salary (as Israel has done for decades with her Orthodox counterparts), she has become far better known for her passionate convictions about equality among Jews from various walks of life than for her culinary skills. 

Yet, despite all of the recent media attention and prominence as the new poster rabbi for Reform and Masorti congregational rights here in Israel, Gold remains humble about her role in inciting change and guardedly optimistic about the future.

“I can’t say I’m euphoric,” Gold said calmly. “Until we see all 15 non-Orthodox rabbis who will serve in rural Reform and Conservative communities and the actual checks are in the mail, we’re not uncorking the champagne bottles.” The recent court ruling may not be a total victory (the salaries will come from the Ministry of Sports and Culture rather than the Ministry of Religion, and an appeal by the Orthodox has already been filed), but according to many it does indicate a progression, albeit a slow one, toward democracy, dialogue and collaboration between the various streams of Judaism within Israel.

“Change takes time, but freedom of religion also means freedom from fanaticism,” Gold said. “I’m not claiming that people aren’t allowed to disagree with my way of being Jewish, but we all have a common interest to protect Israel and celebrate Judaism in all of its different forms.”

The petition to provide rural communities that are part of a regional council with non-Orthodox rabbis in order to better meet their needs, which was initiated in 2005 by the Israel Religious Action Center (IRAC) for Reform Judaism in Jerusalem, marks the first time that the government has ever agreed to recognize a non-Orthodox person — or a woman — as an official rabbi.

Until now, Israel’s Reform and Conservative congregations have never received official recognition of either their institutions or their leaders. And although these streams of Judaism make up a large part of the population, the movements received only $60,000 total in 2011, while the Orthodox congregations were allotted $450 million.

This inequality, which Gold calls “taxation without representation,” has sparked fiery debates within Israel and among Diaspora Jewry for decades. But so far, little progress has been made on some of the major issues, such as civil marriage and recognizing conversions from abroad. So while Reform and Conservative congregations have 250 rabbis and more than 100 congregations in Israel, they are often marginalized, ignored and even accosted by Orthodox Jews and Zionists alike.

After the court’s decision was announced earlier this summer, some opponents even went so far as to claim that this ruling will weaken the fabric of Judaism in Israel and promote anti-Zionist policies — statements that Gold firmly rejects as senseless bashing.

“We live on a secular kibbutz, but we have a wonderful Jewish culture,” she explained. “We brought our Reform and Conservative roots and found our own way. As the plaintiff in the petition, I was originally chosen to serve [Kibbutz] Gezer, because I am also a founding member of the kibbutz.”

What exactly Gold’s new role will require of her, however, remains unclear. To date, Attorney General Yehuda Weinstein (who ultimately ruled that funds from the Ministry of Culture and Sport will support the Reform and Conservative rabbis on an even par with Orthodox rabbis) has yet to define either the new roles for the 15 new positions or exactly how they will be chosen and divided among the rural Reform and Conservative congregations. Gold understands that her position will require that a certain number of hours be devoted to synagogue activities, but whether she will be paid a full or partial salary and exactly how her life will change remains uncertain.

Since 1999, she has served at the Kehilat Birkat Shalom congregation on Kibbutz Gezer, where she settled after making aliyah 35 years ago from Detroit.

Raised in a liberal Jewish home where she was taught to accept and respect others for who they are without prejudice, Gold said she never dreamed of becoming a rabbi. Only the third female rabbi to be ordained in Israel, the 62-year-old mother of three decided to go to rabbinical school in her mid-40s.

“The kibbutz couldn’t find anyone appropriate to come and do services, and I was looking for a new career,” she said. “I’ve always liked social work, and I think of my job as being more of a pastoral counselor and a listening ear than an officiator of ceremonies.”

From a family of staunch American Zionists who emigrated from Russia to the United States in the early 1900s, Gold first came to Israel at the age of 16 with a Zionist youth group. “My mother was a Hadassah lady, and she always wanted me to love Israel, but she never in her wildest dreams thought I’d move here,” she said with a smile.

When Gold returned to Israel for her junior year abroad in 1969, skirmishes in Jerusalem were commonplace. Despite living here during the War of Attrition, she never felt afraid. Within three months of retuning home to finish her bachelor’s degree in philosophy at the University of Michigan, she found herself feeling starved for Israel.

“I was never very sophisticated politically, but I liked being part of the Jewish holidays, and I always felt comfortable here,” she said. After another five trips here on various missions, Gold finally decided to make aliyah in 1977.

“The process just evolved, and when I eventually came, I knew I wouldn’t be alone.” And although leaving her large, close-knit family behind was intimidating at first, she quickly settled into life on the kibbutz.   

Today, Kibbutz Gezer is in the midst of privatization, and its early pioneering days are a distant memory. In the fields surrounding the cluster of modest homes, wheat, beans, sunflowers and cotton are now grown. For the members of this small rural community, having a place to celebrate their liberal Judaism enriches their connection both to each other and the state.

This, in essence, is why Gold and many others like her are fighting for religious pluralism and equal rights.

“Israel is a democracy, so it’s important that some of its funding be allotted to the Reform and Conservative communities,” Gold said with conviction. “We’re not a cult. We’re mainstream. Despite the setbacks, in the long run this is a step in the right direction.”

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ADL slams Western Wall replica as part of anti-abortion center

The Anti-Defamation League (ADL) described a plan by Evangelical pastors in Kansas to build a replica of the Western Wall as part of an anti-abortion shrine as “an outrageous affront to the Jewish people.”

The International Pro-Life Memorial & National Life Center is being planned by anti-abortion activists in Wichita, which is known for its anti-abortion activism, the Forward reported.

The model of the Western Wall will be a full-size, exact replica. The activists view the Western Wall as the embodiment of remembering Jewish suffering during the Holocaust and now want the wall to memorialize some 60 million aborted fetuses.

The wall replica will be fronted by 60 simple white crosses, each representing 1 million aborted fetuses, according to the center’s Web site.

A Web site for the center says the wall, which is referred to by another of its names, the Wailing Wall, will be “a place of repentance, mediation and healing.”

“The International Pro-Life Center will be a national and international focal point to connect and integrate a variety of services which have the goal of promoting, bring healing, and enhancing human life,” the Web site’s introduction says.

The ADL called the proposed center a perversion of Judaism’s holiest site.

“Over the years we have seen a number of anti-abortion groups compare abortion to the Holocaust, but this takes the misuse of Jewish symbolism and history to another level,” Abraham Foxman, ADL’s national director, said in a statement issued on July 16. “The Western Wall, this monumental symbol of Jewish grief and redemption, is being co-opted and distorted to promote an anti-abortion agenda and message. “Members of the pro-life movement are entitled to their opinions, but we wish they would not express them at the expense of Judaism’s holiest site and the Holocaust.”


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Italy to fight anti-Semitism in cyberspace

The Italian government plans to introduce new legislation to beef up measures countering anti-Semitism and hate speech in cyberspace.

Integration Minister Andrea Riccardi told Jewish leaders at Rome’s main synagogue during a meeting on July 16 that he was working with the country’s justice and interior ministers to “give a clear response to those who disseminate hatred via the Internet.”

Riccardi said he planned to introduce measures that could allow the postal police to block racist Web sites and also target regular visitors “to these shameful Web pages.”

The increase in the number of Web sites with racist, xenophobic and anti-Semitic content, he said, “requires the government to update the measures currently in force.”

The government, Riccardi said, wanted to send “a strong message: We want to intervene. We have this responsibility, particularly after the attack in Toulouse.” He was referring to the terror attacks in France in March that killed three students and a teacher at a Jewish school and also two Muslim soldiers.

“You can’t just cry after every massacre and then forget the tears,” he said during the roundtable discussion. “Tears have to become concrete commitments to fight against the sowers of hatred.”

At the same meeting, Rome Jewish Community President Riccardo Pacifici called on Parliament to take steps to pass a law banning Holocaust denial.

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Kidsave changes lives for orphaned children, adoptive parents

Santiago Brown calls himself a “cashew.” It’s his way of combining the words “Catholic” and “Jew,” to refer to his unusual religious background. He lived in Colombia in a Catholic orphanage until being adopted into a Jewish family a year ago, at the age of 12. His mother, Lori Brown, a graphic artist and Nashuva member, says Santiago has Jewish music on his iPod and tells his friends, “It’s awesome to be Jewish.”

Brown first connected with Santiago through the organization Kidsave and its Summer Miracles program. Kidsave founders Terry Baugh, in Washington, D.C., and Randi Thompson, working in Los Angeles, were inspired to start the nonprofit after making visits to foreign orphanages where they witnessed children who were often left alone for hours without personal attention or mental stimulation. Kidsave, which has offices in Bogota, Colombia, and Moscow, is designed to find families for these children, as well as mentors and other sources of support.

Kidsave’s Summer Miracles program brings Colombian children from group homes and foster homes to the United States for four weeks during the summer. The children stay with “host-advocates” who care for the children while they are here, and who take it upon themselves to help find permanent homes for the kids.

Summer Miracles focuses on older children, usually between the ages of 8 and 11, who are often overlooked in the adoption process. Selected children must be legally and emotionally ready for adoption and typically are not more than two years behind academically in their home countries.

“I think there is a niche for these children,” says Sari Weiner, who adopted a child through Kidsave’s domestic hosting program, Weekend Miracles. As an older parent, Weiner did not want to adopt an infant, believing she would be too elderly by the time her child was grown. Other families may not have the energy for younger children or may want an older sibling for their other children.

Once chosen for the program, the children are brought from foster homes and group homes all over Colombia to the country’s capital, Bogota, for two weeks of training, psychological counseling and workshops. They are taught guest etiquette, some English and a bit about U.S. culture.

Estefany, left, and Johana participate in the three-legged race with Kidsave’s Bob Holman.

Host-advocates also complete role-playing workshops before the children arrive to prepare them for how to deal with situations that may arise. Rhona Rosenblatt, who has helped a child get adopted through a hosting program before and is hosting again this summer, jokes, “All the kids are doing great. The adults are constantly checking on them, being paranoid, but they are always fine.”

It costs a total of about $7,500 to bring a child to the United States through Summer Miracles, according to Thompson. Of that amount, host-advocates contribute a hosting fee of $1,250 and an application fee of $275. Host-advocates generally raise money through grass-roots organizing, while Kidsave itself receives grants and large donations.

Once the children are here, the host-advocates’ job is to spread the word about Kidsave and attend weekly events to introduce their visiting children to families. Susan Baskin, who is currently two weeks away from adopting the child she hosted last summer, mentioned Kidsave in her profile in The Jewish Journal’s “My Single Peeps” column. Brown, Santiago’s mother, has used Facebook, word of mouth and even a blurb on the Nashuva Web site to spread information about Kidsave. Brown says she brings up the organization in conversation whenever possible. Once, a teller at the bank who saw Santiago ended up mentioning Kidsave to a friend, and that friend is now in the process of adopting a child of her own.

Kidsave does not facilitate adoptions. Families who wish to adopt Colombian children after their summer visit must go through the normal international adoption process. Lauren Reicher-Gordon, the vice president of Kidsave and director of Family Visit Programs, said, “We are the yentas, the matchmakers.”

However, their success rate is noteworthy. Eighty percent of children from Summer Miracles are now adopted or in the process of being adopted, according to Reicher-Gordon. She attributes the high rate to the time families spend getting to know the kids.

Baskin agrees. Before hearing about Kidsave, she had attempted adoption on her own but was turned off by the lack of information about and time with the prospective children. “As a single woman, I felt I might not have the financial and emotional resources if the match was not good,” Baskin said. Kidsave motivated her to try adoption again because it gave her time to get to know her prospective child and a realistic idea of what it would be like to be a parent. Baskin hosted Johana in the summer of 2011 and will be leaving to pick up her new daughter in Colombia in two weeks.

The risk of any hosting program, of course, is that children’s hopes will be crushed if the adoption does not work out. Marcia Jindal, director of the intercountry adoption program at Vista Del Mar, has worked with Kidsave for seven years, doing home assessments before the children arrive, training the families, providing support and resources while the children are here, and conducting post-placement studies on children who have been adopted.

Jindal says there are pros and cons to every program. In her experience, she said, “The biggest negative that families find in these hosting programs is they feel it’s unfair to get the child’s hopes up. But there’s no way to prevent that, unfortunately.” Even if the families have the intention of adopting, the home countries of the children could at any time revoke permission to adopt. Additionally, a sudden family illness or financial problem could prevent the adoption from going through.

Valentina enthusiastically tosses a bean bag.

Reicher-Gordon says Kidsave has specific instructions for hosting families about how to approach the issue of adoption while the children are visiting. “It is not discussed when the kids are here. They are told they are learning English and having a cultural experience. … We know that kids are hopeful [for adoption], but it is not in the best interest of the children to tell them that before they leave.”

It is, nevertheless, a challenging issue to navigate. Baskin described taking Johana, who was crying and clinging to her, to the airport at the end of her visit. “I wished I could say I was going to adopt her. But all I could say was, ‘I will see you again.’ ”

Jindal stresses, however, that there are more positives than negatives to a program like this one. “Any way that we can get the word out there that children are waiting for permanency is good.” Vulnerable older children do need to be connected with families before they age out of the foster care system, and she says Kidsave does a very good job of matching children with families. “The families are really committed to advocating for the children.”

At the most recent Summer Miracles event, it appeared the hosting families cared deeply about their Kidsave children.

Baskin still remembers the expression on Johana’s face when she walked in the sand and splashed in the ocean for the first time a year ago.

Brown is hosting two more boys this summer, a second boy named Santiago — this one is 11 — and Julian, 12. The visiting Santiago recently learned to ride a bike for the first time.

“My heart is filled with joy and love,” Brown said. “They just need homes; they’re good boys. … The magic in them is amazing.”

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PRESS RELEASE: Jewish Federations, Jewish Agency to Provide Financial Assistance to Burgas Victims

For Immediate Release:
Contact Josh Berkman, Jewish Agency
212-339-6068/joshuabe@jafi.org

Jewish Federations, Jewish Agency to Provide Financial Assistance to Burgas Victims

New York, NY; July 19, 2012—The Jewish Agency for Israel’s Fund for the Victims of Terror will provide financial assistance to Israelis wounded in the attack in Bulgaria and to the families of those killed.  The assistance, made possible by a contribution from The Jewish Federations of North America (JFNA), is meant to help those affected by the attack address supplemental needs not covered by Israeli government bodies.  Any family that experienced the loss or injury of a loved one in the attack may request assistance from the fund.

Jewish Agency Chairman of the Executive Natan Sharansky said that the assistance provided by The Jewish Federations of North America demonstrates the solidarity of Jews around the world with the terrible pain of those Israelis wounded in the attack and with the deep mourning of the families of those killed.

The Jewish Agency’s Fund for the Victims of Terror, established in 2002, provides financial assistance to victims of terror in Israel.  Since its establishment, the fund—which is sustained by contributions from Jewish federations, philanthropic foundations, and donors around the world—has enabled The Jewish Agency to provide thousands of terror victims and their families with assistance at a scope of more than NIS 100 million.

About The Jewish Agency for Israel
Investing in a vibrant Jewish future, The Jewish Agency for Israel continues to address the greatest challenges of our People in every generation. We connect the global Jewish family, bringing Jews to Israel- and Israel to Jews. We build a better society in Israel- and beyond- energizing young Israelis and their worldwide peers to rediscover a collective sense of Jewish purpose. At the same time, The Jewish Agency continues to be the Jewish world’s first responder, prepared to rescue and bring Jews home to Israel from countries where they live at-risk. More information can be obtained at www.jewishagency.org.

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