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August 22, 2012

Youkilis says he will play for Israel at World Baseball Classic

Chicago White Sox third baseman Kevin Youkilis said he will play for Israel at the World Baseball Classic.

Youkilis told Israel Sports Radio Wednesday that he would play for Team Israel if he is healthy. This season, the three-time All Star is hitting .241 with 15 home runs and 47 runs batted in. He has been hampered by injuries for much of the past three seasons.

Israel is one of 16 countries invited to play in next month’s qualifying round, and the top four teams advance to the 2013 classic.

Youkilis also said there are other Jewish Major League Baseball players who want to play, the station said. 

Diaspora Jews are eligible to play on behalf of Israel.

Former MLB player Brad Ausmus has signed on as coach and retired players Shawn Green and Gabe Kapler have agreed to assist as coaches and players for the Israeli team.

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Rabbis join Obama support group

Some 613 American rabbis, ranging across all denominations, have signed up as supporters of Rabbis for Obama, it was announced Tuesday by the Obama for America campaign.

The new figure represents more than twice the number of supporters than when the organization was launched in 2008, said Ira Forman, Jewish Outreach director for the Obama campaign.

California leads the list of states with 116 signatories, or 18.9 percent of the total, followed by New York state with 97 rabbis.

The organization is led by Rabbis Steven Bob and Sam Gordon, both of Illinois, and Burt Visotzky of New York City.

Among the organization’s co-chairs are Los Angeles scholars Rabbi Elliot Dorff of the American Jewish University and Rabbi Richard N. Levy of Hebrew Union College-Jewish Institute of Religion.

The Los Angeles area is represented by 46 signatories.

In his online announcement, Forman said, “The list of rabbis represents a broad group of respected Jewish leaders from all parts of the country. These rabbis mirror the diversity of American Jewry. Their ringing endorsement of President Obama speaks volumes about the president’s deep commitment to the security of the State of Israel and his dedication to a policy agenda that represents the values of the overwhelming majority of the American Jewish community.”

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Netanyahu, Peres condemn lynch incident

Prime Minister Benjamin Netanyahu condemned the attack by Jewish teens on three Palestinians in the center of Jerusalem.

“In the state of Israel, we are not prepared to tolerate racism; neither are we prepared to tolerate the combination of racism and violence,” Netanyahu said Tuesday as he signed signed a document to encourage the absorption and integration of Ethiopian Jews in Israeli society and economy, and to prevent discrimination and racism.

Netanyahu said he was following the medical progress of the victims of the Aug. 16 assault.

“This is something that we cannot accept – not as Jews, not as Israelis. This is not our way; this goes against our way, and we condemn it in word and deed. We will quickly bring to justice those responsible for this reprehensible incident,” he said. “We will be persistent in our complete opposition to racism and violence.”

Also Tuesday, Israeli President Shimon Peres said during a visit to an Israeli-Arab town in the northern Galilee that he was “ashamed” by the attack.  He called for new efforts to be made to bring Arab and Jewish youth together.

Hundreds of people, including a police officer, watched the Aug. 16 assault but did not intervene, according to reports. Some two dozen Jewish teens were involved in the attack, egged on by a female Jewish teen, police said.

Nine Jewish teens have been arrested so far in the incident.

The attack has been condemned by Arab and Jewish organizations in Israel and around the world.

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D’var Torah: Me, myself and I

Tom Wolfe dubbed the ’70s the “Me Decade.” A poor economy sent Americans away from the social caring of the 1960s and into a retrenchment of insecurity and self-focus.

Today, along with massive economic setbacks, we are enduring a decade of almost endless self-aggrandizing. We feel empowered by our consumer choices; there are millions of things to buy and watch and listen to, such that we spend our days jam-packed with stimulation. But what does this really bring us?

Beneath the barrage, our hearts feel unfed and unloved. Interest in social action has gone out of style, as has involvement in spiritual community, as we withdraw into our homes, replacing friendship with Facebook.

Los Angeles Times Op-Ed columnist Meghan Daum dubbed us a “nation of jerks” for our collective addiction to social media. Instead of connecting when we leave our homes, we “bang into each other when we exit movie theaters because we’re buried in our iPhones.” Almost daily we hear of new mass shootings, perpetrated by people whose only motivation is emptiness.

I propose we call the 2010s the “I Decade.” The individual has moved from “me,” the object of everything, to “I,” its subject. Generosity of spirit, the will to see all people as equal creations of God and to connect with them from a place of depth — the “Thou” of relationship as explained by Martin Buber — is gone from our popular culture.

By admiring self-determination and callous manipulation, and filling every millisecond of our time with shallow interactions, we worship the ultimate non-God: stuff. This is idolatry, the real meaning of the “I Decade.”

“Aleinu, it is upon us,” as we say at the end of every prayer service, to take direct action against this cancer on the Earth we call “I.” We need to restore the “Thou,” and fast. Doing so starts with us — each and every “I” — and the will to want to relate to others, and to God, as a truth as equal and as beautiful as our own. To find the strength to overcome shallowness and truly be present, to trust and to love, is the central struggle of life today for the spiritually alive person.

This is what we learn in this week’s Torah Portion, Shoftim, or Judges. In it, God lays out the key elements for living a good life, a life deserving of the land that God is about to give the Israelites. Central among these is the tenet to never set up a post as a thing of worship, or to bow down to foreign gods. The person found guilty of this must be stoned to death, God adds through Moses. “Thus you will sweep out evil from your midst.”

Yes, that’s harsh. God wants us to know that it takes a hard-line policy to make a system function. In this case, the system is ourselves and our willingness to be distracted from truth and connection. To take a call in the middle of a conversation. To text while driving, watching movies, sitting in synagogue or taking a hike in the hills. To fill our time with pettiness, instead of giving our minds time to be open to the world, to think about our lives and how we are behaving in them, to truly connect through love. To be.

But how do we overcome so pervasive an addiction, especially when it involves devices and information we do need in order to get by in this modern age?

Medieval kabbalist Rabbi Chaim Vital finds the answer in our parasha, which begins, “Appoint judges at all your gates.” Vital notes that this is phrased in the singular (you, a specific individual), because it is meant to address each one of us, and our work to overcome the sin of chronic distraction.

We all have six “gates,” Vital says, namely, our eyes, ears, mouth, nose, hands and feet. At each portal, we must “station a judge,” a metaphoric guard, to enforce upon us limitations on what we look at, listen to, say, touch and run toward.

As the High Holy Days approach, take some time today to ask yourself — what am I doing to ensure that I spend my time meaningfully?

“Every intelligent person should take this [teaching] to heart, while he is still alive,” Vital said. “He will then merit to have the gates of righteousness open before him (at the time of death).”

Shabbat Shalom.


Rabbi Avivah Erlick is president of L.A. Community Chaplaincy Services (LACommunityChaplaincy.com).

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French rabbi receives threat to ‘punish’ Jews for complaining

The chief rabbi of Lyon,  Richard Wertenschlag, has received a letter threatening to “punish a Jew for every complaint the Jews make on TV.”

The threat came in a two-page letter delivered to Wertenschlag on Aug. 10. It contained two photos of a concentration camp, according to Dr. Richard Prasquier, president of the Representative Council of Jewish Institutions in France, CRIF.

Wertenschlag, who reported the letter to the authorities, opened the letter on Aug. 12, according to CRIF.

The authors of the “small, dense handwritten text” signed with the words “the righteous network.”

They added, “Every time you go on television to complain, a Jew – man, woman, child or family – will be punished.” Further down, the authors wrote: “See you soon at a synagogue, which has already been chosen.”

Wertenschlag called the letter “the expression of anti-Semitic rage and unimaginable hate.”

He said he had received an earlier hate letter in April, which was both “anti-Semitic and anti-Arab,” but decided not to go to police at the time.

Last month French police arrested two youths in Lyon for allegedly attacking a 17-year-old Jewish boy.

The boy is a student at Ozar Hatorah, a Jewish school in Toulouse where, on March 19, a Muslim extremist murdered three children and a rabbi.

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The story behind the Hotel Shangri-La anti-Semitism trial

It was late in the afternoon on Aug. 15, a Wednesday, when the jury delivered its verdict to a Santa Monica courtroom. The discrimination case that had been brought against the oceanfront boutique Hotel Shangri-La by a group of young Jews had been going on for nearly four weeks, and the jurors had taken five full days for their deliberations. It was so late in the day, in fact, that James Turken, the plaintiffs’ lead attorney, and some of his clients who were still standing by, had to be let into the locked courthouse building in Santa Monica by a security guard.

And even though Turken was already hopeful that the jury’s prolonged deliberation might mean good news for his side, it wasn’t until the attorney took a seat in the courtroom that he found out for certain just how overwhelming their victory was.

A court employee had already begun reading the jury’s verdicts for each of the 18 individual plaintiffs, and, with each additional decision, the message became increasingly clear: The jury firmly believed Turken’s clients’ allegations that the hotel and its president, CEO and part-owner, Tehmina Adaya, had illegally discriminated against them, solely because they were Jewish.

The total amount in damages and statutory payments awarded to the plaintiffs on that day added up to about $1.2 million. On the following day, because the jury found the defendants had acted with “malice, oppression and fraud” against most of the plaintiffs, they would also impose a fine on Adaya and the hotel of $440,000 in punitive damages — bringing the size of the total penalties to more than $1.6 million.

But Turken was already elated on Wednesday.

“Home run,” Turken whispered to this reporter. “Home run.”

This story dates back to two years before, to July 11, 2010, when the plaintiffs, most of them affiliated with the Young Leadership Division of the local chapter of the Friends of the Israel Defense Forces (FIDF), all attended a pool party organized by the group at the Shangri-La.

The group had made arrangements for the event through an event promoter, Scott Paletz, who had been bringing people to the hotel’s rooftop restaurant since March of that year. Starting at 11 a.m. on that Sunday, the FIDF group had been allotted a cordoned-off area on the pool’s deck, where members had installed a pair of banners announcing their presence. At a check-in table in the courtyard, a blue shirt was displayed with the word “Legacy,” the FIDF program the group was fundraising for that day. It’s a program that brings the young relatives of Israeli soldiers killed in the line of duty for a month-long stay at a summer camp in the U.S.

Adaya, 48, a Pakistani-born Muslim, was also at the pool that day, there to watch the World Cup final game in her cabana. After examining some of the FIDF group’s promotional literature, Adaya instructed members of her staff to take a number of actions against the group — including forcing the FIDF group to take down its banners, literature and other evidence of the organization’s presence. Many of the plaintiffs testified to seeing hotel security guards inform some of the FIDF guests, all easily identified by the blue promotional wristbands they were wearing, that they were not allowed to swim in the pool, or even dangle their feet into the water. The plaintiffs also alleged they heard from a hotel employee that Adaya had made comments about wanting to remove “the [expletive] Jews” from the hotel or the pool.

The hotel staff did not forcibly kick out the attendees of the FIDF party, but their actions, the plaintiffs said, ruined the party. Though it had been expected to last into the evening, the day ended when the plaintiffs left the hotel, around 5 p.m., according to testimony during the trial.

Many of the plaintiffs (most, but not all, of them Jews) also testified that they could not believe they were experiencing discrimination of this sort, at a chic hotel in Santa Monica, in 2010. But that’s precisely what they came to believe had happened, and they were able to convince the jury that Adaya and the hotel had violated the Unruh Civil Rights Act, a far-reaching California state law that outlaws discrimination on the basis of “sex, race, color, religion, ancestry, national origin, disability, medical condition, marital status, or sexual orientation.”

The law entitles all Californians to “the full and equal accommodations, advantages, facilities, privileges, or services in all business establishments of every kind whatsoever,” and though it was adopted in 1959, a time when the most egregious forms of discrimination were directed against African Americans and other people of color, the statute clearly applies to religious groups, as well.

None of the legal experts interviewed for this article could point to a previous case in which the Unruh Act had been used to affirm the rights of Jews in the way that it was in the Shangri-La case, however. (One case, Sinai Memorial Chapel v. Dudler, had been brought in 1991 by a Jewish plaintiff and cited the Unruh Act, but in that instance the plaintiff was accusing other Jews of discriminating against her because she came from Russia.)

“I don’t think it makes new law, because it simply affirmed that there was a violation of existing law,” Turken said of the Shangri-La victory. “But do I think the case is important? Yeah, I think it’s important. My clients wanted the defendants held up to the world and found liable — and that happened.”

Built in 1939, the Art Deco Hotel Shangri-La is situated on the corner of Ocean and Arizona avenues, with a pool set in an interior courtyard, protected from any winds coming off the Pacific Ocean. The clean, white exterior of the 71-room facility glistens in the Southern California sunshine.

Tehmina Adaya’s father, Ahmad Adaya, purchased the hotel in 1983. Reading a March 2010 post on her blog, tamieadaya.com, one might imagine the Shangri-La to be the Santa Monica equivalent of the Chateau Marmont.

“I had the privilege of growing up in and around an LA institution that as Hollywood’s ocean front hotel had a long history of being a hideaway for high profile figures such as Marilyn Monroe, Bill Clinton, Tom Cruise, Diane Keaton, Madonna and Sean Penn,” Adaya wrote, not long after a $35-million renovation of the Shangri-La was completed in 2009.

But if the hotel does, in fact, aspire to a degree of exclusivity, some of the evidence presented in court appeared to belie that aim. When Adaya took the stand as a witness on Aug. 1, Turken asked her if a formal policy exists as to who is allowed to use the hotel’s pool. Adaya responded that a sign now stands on the pool deck informing visitors that only guests of the hotel and people who have rented cabanas are entitled to swim in the pool.

Asked whether such a sign was posted on the day of the FIDF event, however, Adaya responded, “I’m not sure.”

Attorneys defending Adaya and the Hotel Shangri-La maintained throughout the trial that the FIDF group had not made a formal arrangement with the hotel to hold its party there, and therefore the hotel and Adaya were justified in their actions.

Yet in cross-examination on the witness stand, Adaya retreated from some of her previous allegations about the plaintiffs. Adaya acknowledged that, contrary to the report prepared by the hotel’s head of security, the FIDF group was not behaving in a raucous manner. And when Turken asked Adaya about a lawsuit she had filed against his clients, in which she alleged that they had posted libelous and defamatory comments on various Web sites about her hotel following the ill-fated event, the hotel owner admitted that she had no evidence that it was Turken’s clients who posted the comments.

“But their friends did,” Adaya said.

Whether it was Adaya’s own apparent uncertainty about the Shangri-La’s policies — including those governing the relationship between the hotel and the separate company that in 2010 was running the hotel’s food and beverage concessions — that impacted the jury’s verdict, it is impossible to say. At the close of the trial, before jury deliberations, Adaya declined to speak to this reporter. Adaya also was not present in court when the verdict was announced, nor, despite a request by the court, did she appear to hear the additional penalties read on the following day. Follow-up requests for an interview with Adaya for this article, submitted to her representatives, were declined.

A number of members of the hotel staff were present in the courtroom representing her, accompanied by a recently hired communications counselor with a specialty in crisis communications. They spoke in her defense, saying she intends to appeal the ruling.

Ellen Adelman, chief business development officer at the Shangri-La for the past two years, said she had spoken to Adaya that morning, who, Adelman said, was “disappointed” with the verdict.

“I’ve worked for Tehmina Adaya for over two years, and I have always received the utmost respect from her,” Adelman, who is Jewish, said. Adelman described her boss as one of the “most open people I’ve ever had the pleasure to work with,” and said that the hotel employs staff from “over 12 countries” and welcomed guests from “over 21 different countries” in July.

Standing next to Adelman was Miles Lozano, the hotel’s director of public relations and marketing. Lozano, too, is Jewish, a fact he also made sure to note in a conversation during the morning recess.

“I went to Crossroads School with [Adaya’s] children, her children attended my bar mitzvah,” said Lozano, who declined to state his age but appeared young enough that his bar mitzvah might not be such a distant memory. “I’ve always known Tehmina Adaya to be amazingly open-minded as far as religion or anything like that.”

As for the plans to appeal the ruling, Adelman said that Adaya “firmly believes in the judicial system, and she will appeal this.” Defense attorney Philip Black, meanwhile, wrote in an e-mail to this reporter on the day punitive damages were assessed that he was “mystified, perplexed and extremely disappointed in the jury.”

“Appeal expected,” Black added.

The story behind the Hotel Shangri-La anti-Semitism trial Read More »

Diller Foundation takes teen awards nationwide

The California-based Helen Diller Family Foundation has announced it will expand its Diller Teen Tikkun Olam Awards from a statewide to nationwide program and will double the number of annual awards to 10, with five of the awards reserved exclusively for Californians. The Foundation formally announced the expansion at an Aug. 20 ceremony in San Francisco honoring this year’s recipients, which included three Angelenos — Zak Kukoff, Adam Weinstein and Celine Yousefzadeh.

The Awards recognize teens who perform outstanding volunteer service. Previously, only Jewish California-based students were eligible to apply for the Diller Teen Tikkun Olam Awards. Now in its sixth year, the program has distributed more than $1 million in grants. Each Diller Teen Tikkun Olam Award winner, who is generally involved in a large social or community service project, receives a $36,000 grant that can be applied toward college or reinvested in a service project.

Since the awards began, a number of Diller Teen Tikkun Olam Awards alumni have chosen to remain involved with their projects and, in some cases, even developed new ones.

Fred Scarf, a 2008 recipient, founded No Worries Now, an organization that hosts proms for teenagers with life-threatening illnesses. Scarf, originally from Sherman Oaks, reinvested his grant into the project and was able expand it to include a new initiative called Prom in a Box, which will allow other cities and communities to replicate similar events.

Scarf said the grant he received from the Diller Foundation has enabled him to grow No Worries Now even years after winning the award.

“One of the most amazing things that’s so unique and special about the Diller Foundation is the amount of trust they give to young people to handle a generous amount of money,” Scarf said.

Another 2008 recipient, Shelby Lane, created, collected and sold jewelry to raise money to provide needy refugees in Darfur with solar-powered stoves. After winning the award, Lane was able to expand her initiative to the East Coast and has fundraised over $100,000 to date.

“The Diller Teen Tikkun Olam Award has allowed me to provide further funding for the Solar Cooker Project, as well as for Jewish World Watch in order to increase student outreach efforts,” Lane said in an e-mail. “[Receiving] the award has inspired me to think about tikkun olam as a life-long journey.”

Aaron Feuer, a Los Angeles native, received the award in 2009 for his involvement with the California Association of Student Councils. As president of the CASC, Feuer helped coordinate and run more than 60 leadership training and activism events for teachers, student leaders and administrators across the state. Now a senior at Yale, Feuer continues to pursue the improvement of education in California and other states with his startup, Panorama Education, which utilizes feedback from parents, students and teachers to determine changes needed for progress.

“It’s easy to embrace the idea of tikkun olam, but being a Diller Teen Tikkun Olam Award recipient and keeping in touch with the Diller network has challenged me to think about what I want my contribution to be,” Feuer said.

“With the award, Mrs. Diller boldly affirms the power of young people — they can take responsibility, and they can make a difference,”  Feuer said.

Helen Diller, the foundation’s president, said she chose to expand the awards because of the potential to broaden participation in tikkun olam projects.

“My motto is that it’s never too early, late or often to give back and make the world a better place,” Diller said. “It’s exciting for me to be able to give back to teens across the country.”

To nominate a teen for the 2013 Diller Tikkun Olam Awards, visit jewishfed.org/teenawards/process.

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Communal Survival of Jews and Blacks in Poverty

In a recent (June 29, 2012) Jewish Forward editorial on the major finding of the 2011 New York Jewish Community Study that found a high association between ultra-Orthodox Haredi Jews and poverty, the Forward editor was moved to entitle her editorial:  “The Undeserving Poor?” The editorial described the the source of Orthodox poverty as primarily attributed to the “choice” of having large families.

Perhaps a more accurate description should be that the ultra-Orthodox Haredi Jews are “programmed” for communal survival.

Worried about the continued existence of their culturally rich community, Haredis fear and instinctually know what Jewish population surveys have repeatedly shown: The majority of their sacrifice to lead their children to a full lifespan of Orthodoxy will not pay off. Only four-in-ten people raised Orthodox as children remained so in adulthood according to the 2000-01 National Jewish Population Survey. At a 60% loss, having 6 children puts Orthodox families just a bit above replacement level at 2.4 children. The Orthodox community’s loss happens to be the main source for the replenishment of the waning numbers of Conservative Jews and also supplies one-in-ten current Reform Jews.

How much actual childbearing “choice” these communities have, if they are to remain viable communities, is open for debate.

It may not be a stretch to find a contemporary rough analogy to the Haredi in America to the fertility of the poor Black American community. Poor Black females know from experience, and statistics amply bears out, that the likelihood of having a child with a Black male mate who will survive to adulthood and not be incarcerated is low.  By not adapting to this American reality, the culturally rich, Black poor community could be in danger of losing its
demographic viability to remain in existence.

The “protection” of the yeshiva for poor black hatted Haredi males may be for poor Black males be “sitting” in a prison. Black men have a 28 percent chance of incarceration during their lifetime, and as found by demographer Evelyn Patterson, have a better survival rate in prison than outside of prison.  Homicide, usually outside of prison, is the leading cause of mortality for Black men between the ages of 15 and 34. It may tragically be that black men survive better in prison because they are more physically secure and get better health care behind bars than they do in their communities.

Interestingly, the largest American Haredi community shares not only the Williamsburg and Boro Park sections of Brooklyn geography with a poor Black community, but perhaps also similar coping mechanism for ensuring their demographic and communal vitality as well as a sense of being oppressed by outsiders.

I find it interesting that the narratives of the African American poor and Jewish poor communities may be again intertwined by the circumstances of our divergent histories of oppression and economic challenge. Though the sources of communal challeng may diverge greatly there may be great commonality in the goals of physical survival and communal vitality.

I doubt that the editors of the Jewish Forward would term the poor Black community as “undeserving poor.” Perhaps the poor Haredi community might be looked upon less judgmentally by others in the Jewish community.

Pini Herman, PhD. has served as Asst. Research Professor at the University of Southern California Dept. of Geography,  Adjunct Lecturer at the USC School of Social Work,  Research Director at the Jewish Federation of Greater Los Angeles following Bruce Phillips, PhD. in that position (and author of the “most recent” 15 year old study of the LA Jewish population which was the third most downloaded study from Berman Jewish Policy Archives in 2011) and is a past President of the Movable Minyan a lay-lead independent congregation in the 3rd Street area. Currently he is a principal of Phillips and Herman Demographic Research. To email Pini: pini00003@gmail.com To follow Pini on Twitter:

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Sam Raimi’s latest horror flick draws on ‘true’ tale, Jewish exorcism

Back in 2004, the horror-flicks mogul Sam Raimi was riveted by a Los Angeles Times article headlined “A Jinx in a Box?” which recounted the strange history of a wine cabinet brought to this country by a Polish concentration camp survivor. The box contained “allegedly, one ‘dibbuk,’ a kind of spirit popular in Yiddish folklore,” the article said — as well locks of hair, a rock, a dried rosebud, a goblet and coins.

Intrigued, Raimi — who grew up in a Conservative Jewish home in Detroit — perused a Web site devoted to the so-called “Dibbuk Box,” where, he learned, the Holocaust survivor had warned her family never to open it. That warning was disregarded by the furniture dealer who bought the box at the survivor’s estate sale in Portland, Ore., in 2001, and, so the story goes, five minutes after the dealer gave it to his mother as a gift, she suffered a paralyzing stroke, and that wasn’t all — light bulbs inexplicably imploded, the dealer and others began having nightmares about a “gruesome, demonic-looking hag” and were seeing shadowy beings in their peripheral vision. Desperate to be rid of the box, the dealer sold it on eBay, whereupon subsequent owners also reported the onset of mysterious illnesses, as well as petrifying paranormal events.

The story possessed Raimi (director of “Drag Me to Hell,” as well as the “Spider-Man” and “Evil Dead” franchises), compelling him to produce his first Jewish horror film, “The Possession,” starring Jeffrey Dean Morgan and Kyra Sedgwick (“The Closer”) and opening Aug. 31. “I was just mesmerized because of the rarity of Jewish-themed supernatural stories,” Raimi, 52, said during an interview while on a break from editing his upcoming film, “Oz, The Great and Powerful.” “Wanting to know what my faith might have in the dark shadows of its closets was fascinating to me, because I’d always had to see movies based in other religious faiths, like long-dead ancient Egyptian religions or Catholicism [as in] ‘The Exorcist.’ I discovered that my own culture had its own ghosts and demons, and the Jewish element also made it very original, which I think horror films have to be to be effective.”

“The Possession” — the latest riff on the subgenre of a girl defiled by a demon — revolves around a non-Jewish family whose 10-year-old daughter, Em (Natasha Calis), buys a wooden box inscribed with Hebrew warnings at an estate sale. The child immediately becomes obsessed with the box, carrying it around everywhere, as a feathery malevolent voice echoes through the house, lamps explode, the girl’s behavior grows increasingly agitated, and a claw-like hand emerges from her throat. Her divorced parents eventually turn to a Chasidic community in Brooklyn to arrange an exorcism, which is ultimately performed by the Jewish reggae star Matisyahu, in his first film role.

Raimi co-wrote and directed 2009’s “Drag Me to Hell,” inspired by his mother’s childhood threat to him that should he misbehave, “our Aunt Minnie would put the evil eye on us,” he said. To write “The Possession,” he called on screenwriters Stiles White and Juliet Snowden, who had previously collaborated on “Boogeyman” (2005) for Raimi’s Ghost House Pictures. 

White and Snowden, who are not Jewish, immersed themselves in research to create the Jewish horror in the film, drawing on the seven years they lived in a Chasidic neighborhood in Hancock Park, watching the 1937 Yiddish film, “The Dibbuk” as well as YouTube videos of Jewish exorcisms, and reading works on Jewish folklore by authors such as Howard Schwartz. In a book about angels and demons, they learned of the Jewish entity, Abizou, the “taker of children,” who became the sinister spirit in the movie. “What is common in many possession stories is that knowing the demon’s name is crucial in order to ultimately vanquish it, so that became an important part of our mystery,” White said.

It was the film’s director, Ole Bornedal (“Nightwatch”), who created some of the most disturbing images in the film, including swarming moths and the child gorging on raw meat while simultaneously sobbing and moaning. “The insects reminded me of dark angels flying through the air,” Bornedal said. “And it was important to show that the little girl was tormented by her own condition, hating herself for becoming a monster.”

Matisyahu plays Tzadok (“righteous” in Hebrew), who defies his Chasidic community to perform an exorcism on the girl; the role resonated with the musician, who recently drew media buzz when he shaved off his beard and left his Chasidic enclave in Brooklyn, drawing criticism from some religious circles.

“The Possession” not only gave him the chance to fulfill his youthful ambitions of becoming an actor, but also to portray a character who is “juggling the different worlds and having to make decisions that might go against the community, which felt very real to me,” Matisyahu said from his new home near Pico-Robertson, where he now davens alone but considers Judaism still a “big part” of his spirituality.

While other religious characters in the film refuse to assist the tormented family, Tzadok “sees the humanity in these people, and it’s irrelevant to him whether or not they come from his circle,” Matisyahu said. “I was worried at first about how observant Jews were going to be depicted in the film, but my character was able to get outside his box and help, which was the redeeming factor for me.”

Matisyahu also just released a new album, “Spark Seeker,” which draws on the kabbalistic tradition, but he said he doesn’t believe in demons in the literal sense. 

The filmmakers, meanwhile, have been generating their own share of supernatural lore. Bornedal said that when he scouted the location that eventually housed the exorcism set, “we walked into this old insane asylum without electricity, and suddenly these huge neon light fixtures shattered.” After production wrapped, the Vancouver warehouse containing all the film’s props — including the dibbuk box — reportedly burned to the ground. 

And Raimi said the filmmakers were frightened when the current owners of the real dibbuk box brought it to Los Angeles. “I didn’t want to get anywhere near it, because I am still a superstitious fellow,” he said.

“The Possession” opens on Aug. 31. Matisyahu will perform a concert at the Hollywood Palladium on Sept. 18.

Sam Raimi’s latest horror flick draws on ‘true’ tale, Jewish exorcism Read More »

Sam Raimi’s latest horror flick draws on ‘true’ tale, Jewish exorcism

Back in 2004, the horror-flicks mogul Sam Raimi was riveted by a Los Angeles Times article headlined “A Jinx in a Box?” which recounted the strange history of a wine cabinet brought to this country by a Polish concentration camp survivor. The box contained “allegedly, one ‘dibbuk,’ a kind of spirit popular in Yiddish folklore,” the article said — as well locks of hair, a rock, a dried rosebud, a goblet and coins.

Intrigued, Raimi — who grew up in a Conservative Jewish home in Detroit — perused a Web site devoted to the so-called “Dibbuk Box,” where, he learned, the Holocaust survivor had warned her family never to open it. That warning was disregarded by the furniture dealer who bought the box at the survivor’s estate sale in Portland, Ore., in 2001, and, so the story goes, five minutes after the dealer gave it to his mother as a gift, she suffered a paralyzing stroke, and that wasn’t all — light bulbs inexplicably imploded, the dealer and others began having nightmares about a “gruesome, demonic-looking hag” and were seeing shadowy beings in their peripheral vision. Desperate to be rid of the box, the dealer sold it on eBay, whereupon subsequent owners also reported the onset of mysterious illnesses, as well as petrifying paranormal events.

Read more at jewishjournal.com/the_ticket.

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