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June 26, 2013

Students display their spirit of innovation

High school student projects have always been an important part of helping teens learn innovation skills, but it’s not every day that the results garner interest from a group devoted to space exploration and the U.S. Department of Defense.

Two teams of students from Milken Community High School finished second in their respective categories while competing in the Conrad Foundation’s Spirit of Innovation Challenge this April at the Johnson Space Center in Houston, Texas, but their projects could still benefit the world one day.

One team, CRM Shielding, developed a design for a radiation shielding material that could bring us closer to traveling to Mars. The other team, Plus Prosthetics, developed a design for memory sensors that would give the users of prosthetics more control over their limbs. Both teams created the necessary business plans to develop and market their products, but did not produce the actual product.

The two teams competed for a first prize of $10,000 that would help them advance in research and development for their projects. The Spirit of Innovation Challenge encourages teens to combine their science, technology, engineering and math skills with creativity and entrepreneurship to develop innovative products and services.

CRM Shielding (Comprehensive Radiation and Micrometeoroid Shielding) took part in the aerospace and aviation division. Its members consist of now-graduated seniors Joshua Rusheen, Jake Davidson, Jonah Schatz and Jonathan Zur and incoming senior Milana Bochkur Dratver.

The team came up with its design after researching the limitations of space exploration. What it found to be of the one of the biggest obstacles was the lack of adequate protection from radiation and tiny meteoroid impacts.

“We started doing research into what we could do to protect against the radiation and the micrometeoroids, and we decided we wanted to create a shielding that could be multipurpose,” Rusheen said. “We wanted to be able to use it on space suits, space stations, space shuttles, rovers, satellites, basically anything that goes into space.”

The result was a multilayered material that was flexible, lightweight and reusable.

Joe Rothenberg, chairman of the advisory and review board of Inspiration Mars, which aims to send humans to Mars, approached the team and informed them that their material could help make a trip to the Red Planet possible by providing protection from solar flares.

Plus Prosthetics set out to find a way to improve prosthetic limbs when team members found that most veterans who have had amputations eventually choose not to use their prosthetics due to the lack of functionality. Plus Prosthetics developed a design for Wi-Fi-enabled pressure sensors that allowed its users to create preset levels of pressure that would allow the users to firmly grasp items without crushing them.

Competing in the health and nutrition division, the team is made up of incoming seniors Eli Patt, Joey Ben-Zvi and Alexander Mosch.

Its project caught the attention of former Department of Defense worker Britt Heisig, who forwarded the provisional patents for the department to review. Regardless of the competition’s rulings, Heisig indicated that he was interested in the team’s technology.

In an e-mail to the team, he wrote, “I believe that this product has enormous potential to make a fundamental difference in how we apply prosthetic solutions to amputees in this country, both in training and daily utilization, as well as in opening the door to an overall superior user experience that may one day make prosthetics use more intuitive through tactile feedback analogs.”

Both teams hold their own provisional patents for their technology, and both teams plan to continue working to advance their products. They have been speaking with private investors as well as looking into government grants to help bring their designs to life.

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Time for perspective

The past three days have demonstrated a quality of the United States that too many of us take for granted, the magic of an independent judiciary and our respect for being a nation of laws.

For a moment it’s worth stepping back and thinking about the issues that the Supreme Court has opined on over the past three days, issues that go to primal feelings of belonging, power, sexuality—affirmative action (essentially how rewards in this system are allocated among racial [tribal] groups); voting rights (the methods by which we select those who make decisions over our lives, again with a heavy tribal overlay); gay marriage (whether millennia old notions of ‘marriage’ should be redefined to adapt to changing times).

In most other countries and in any other age, one of these topics alone, or their analogues, would have been or are sufficient to cause riots, rebellions and wars. We have to look no further than countries that today ostracize and even murder individuals just because they are gay or murder neighbors because they are from a different tribe/religious group, etc. or because the group's access to power is threatened.

It is impressive that in this country of 350 million plus, these issues are debated in the most esoteric and intellectual manner (the Defense of Marriage case's opinions total over seventy pages of sophisticated reasoning alone) and nine elders determine matters that would, in other contexts, be incendiary.

In how many places would groups see their values impacted in profound ways in a relatively short period of time—e.g. evangelicals and their attitude about gay rights and gay marriage; African American leaders displeased with both the affirmative action decision and the Voting Rights case—and be accepting of the change and acknowledge that the system provides for redress of grievances? There undoubtedly will be extremists who will decry the decisions and urge intemperate actions, but they will, mercifully, be few and far between. There will also be those who decry the decisions for “not going far enough” in whichever direction they prefer, but that after-the-fact debate is part of the dynamic process.

It is important to recognize the magic of a system in which profound, visceral issues (not simply those that determine whether this corporation or that person wins damages in a tort suit) are debated, discussed, opinions delivered and the course of history changed without hordes storming the Supreme Court or threatening violence—no mean feat!

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Edgar M. Bronfman: Jewish values dictate protecting gay marriage

In the early 1970s, while I was CEO of the Seagram Company, public dialogue about gay rights was largely nonexistent in corporate America. Social discourse had not yet even evolved into the “don’t ask, don’t tell” ethos that dominated the following decades. Homosexuality was simply not discussed and therefore, by implication, was shameful.

During that time, as the head of a company with thousands of employees, personnel issues often came across my desk. One day, the director of human resources came into my office with a recommendation to terminate one of my brightest executives. I found myself puzzled that anyone would want to fire such a promising young man until the director leaned in and confided in a hushed tone, “Well, you know, he’s a homosexual.”

The declaration did persuade me — but not in the way he had hoped.

The promising young executive continued on to a distinguished career at Seagram, and the HR director was soon let go. Although my choice was shocking to the director, the decision was obvious to me: to fire a person because of their sexual orientation was not only wrong, it was bad business. It was discrimination, plain and simple, and would not be tolerated in the company I ran.

More than 40 years later, I still feel such discrimination to be unequivocally wrong, but my views on the subject of gay rights have evolved. Particularly today, as we celebrate the U.S. Supreme Court’s decision to recognize the legality of gay marriage, I now see marriage equality as a moral imperative because of my Jewish roots.

Just as the high court has shown moral bravery in its recognition of gay marriage, the Jewish community should follow its example in our myriad communities. As Jews, we should remember that our tradition upholds the bond between two loving people and the families they create as a source of strength and commitment to the betterment of the world.

“Justice” is a word we are taught early in life, and we are reminded constantly that it is a principle we should uphold and promote. In Hebrew, the word tzedek is used to promote acts of loving kindness and righteousness. Its diminutive, tzedakah, is translated as charity, but it is much more. We are taught in the Torah, in the book of Deuteronomy 16:20: “Justice, Justice shall you pursue.” In Hebrew, “Tzedek, tzedek tirdorf.”

It is a vital, active imperative for the Jewish people to be on the front lines of issues protecting and promoting the rights of any group being treated unfairly. To take approximately 10 percent of the U.S. population and tell them they are second-class citizens is clearly unjust. As Jews we are instructed to seek justice for the stranger, the widow and the orphan because too often society discriminates against and takes advantage of those without advocates.

I have come to see the protection of gay marriage as a manifestation of the Jewish value of seeking justice for those who are enslaved. To those who cover their prejudice with reference to biblical injunctions against homosexuality, I ask if they are willing to live by every other law listed in the Torah. For such literalists, I submit that the very Torah portion of Leviticus that they so often quote also enjoins us to harbor no hatred against our brother and our neighbor.

To freeze Judaism in time because of ancient biblical edicts is to deny that Judaism is a mighty river that moves forward through time, a living entity that changes course and becomes renewed through what it meets on the banks. Like a river, it retains its essential character although it is constantly renewed and evolving.

Today, the Jewish pursuit of justice must channel itself against the denial of marriage equality. For Jews, who have suffered so much throughout history at the hands of prejudice, to stand idly by while any group is treated so unfairly is unequivocally wrong.

I have been inspired in my thinking on gay rights and marriage equality by a woman I have known since she was a teenager. She is now the leader of Keshet, a group that promotes equality for the LGBT community in the Jewish world.

Idit Klein first came to my attention when she was in high school. She was a student on a program I founded called the Bronfman Youth Fellowship that targets Jewish teens of exceptional promise from an array of backgrounds. In my conversations with her over the years, I have learned that the issues facing LGBT Jews are ones on which all Jews need to speak out.

Within the Jewish community we must endeavor to include and celebrate the diversity of families and couples within all aspects of religious, communal and institutional life. When our communities continue to open their tents as our forefather Abraham did, to include all who wish to participate in Jewish life, our people’s possibilities expand and gain strength.


Edgar M. Bronfman, the former CEO of the Seagram Company Ltd., is president of the Samuel Bronfman Foundation, which seeks to inspire a renaissance of Jewish life. He is the author of “The Bronfman Haggadah” (Rizzoli Press) created in conjunction with his wife, artist Jan Aronson.

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Blending Persian, Jewish cuisine

Chef Louisa Shafia has been crossing culinary borders and bridging gastronomic gaps all her life. Shafia’s father, a Muslim from Iran, and her mother, an Askenazi Jew, raised a family around a very full dinner table laden with traditional Persian dishes right alongside the Jewish ones. Last month, she staged a sold-out pop-up restaurant at Cortez in Echo Park, which, along with the release of her new cookbook, “The New Persian Kitchen,” demonstrated how Shafia has rediscovered her Persian and Jewish roots — to delicious effect. 

“I grew up with a very diverse food background,” Shafia said. “My mom came from an Ashkenazi Jewish background; her repertoire was matzah brei and borscht — traditional Ashkenazi food.” 

Her father brought to their home an array of Persian ingredients and flavors. “Not that he was cooking them himself,” Shafia said. “My mom would cook saffron rice, lamb kabob, yogurt with dill and mint and cucumber. … My mom was a gourmet cook. Her idols were James Beard and Julia Child. At the same time, she was cooking Iranian and Jewish food.”

Shafia returned to her family’s roots to research “The New Persian Kitchen.” Born in Philadelphia and now residing in Brooklyn, N.Y., the 43-year-old Shafia said she came to Los Angeles for the better part of her research for the book, to be with her father’s Persian family. 

“There’s a huge Shafia tribe out here,” she said in an interview, and from them she learned traditional preparation of various dishes, as well as the best places to source Persian ingredients, and cultural protocol for serving the food. She arrived in Los Angeles on New Year’s Eve 2010 to begin her research. 

“Ironically, the only thing that was open that night was Canter’s Deli. So I started out the trip with a big bowl of matzah ball soup.” 

Conducting her research in Los Angeles was a critical part of developing the book, as Los Angeles is a nexus for both Persian and Jewish cuisine. 

Shafia said she found inspiration in places like Elat Market on Pico Boulevard. 

“You can get as many kosher Iranian ingredients as you want! I found my favorite Persian gaz candies there, and I could send them off to my Jewish family who keep kosher,” she said.  

“Reprinted with permission from The New Persian Kitchen, by Louisa Shafia, copyright © 2013. Published by Ten Speed Press, a division of Random House, Inc.” Photo credit: Sara Remington © 2013

This fully cross-cultural experience is indicative of how she approaches her craft as a chef, and her understanding of the food she makes. 

“When I started researching Persian food, it was important that I search out the Jewish contribution. It’s part of my heritage,” she said. 

Iran continues to be home to one of the oldest populations of Jews outside of Israel. Estimates vary on the size of the community in Iran today. It is believed to be between 10,000 and 20,000 — vastly diminished since the 1979 revolution — yet the Jewish population there continues to be one of the largest in the Muslim Middle East. 

“Even though Jews have struggled — like other minority groups since the revolution — there’s so much love and loyalty to the country,” Shafia said. “Their contributions to the cuisine are hard to parse out because Iranian Jews feel like other Iranians. Their food is indistinguishable.”

Almost indistinguishable, that is. With some interesting exceptions. A Persian matzah ball soup calls for chickpea flour and ground chicken to make the matzah balls. There’s sweet and tangy Persian charoset with pomegranate molasses and cardamom, and date-and-walnut-filled cookies for Purim: the Persian hamentashen. 

These are the dishes Shafia remembers from her youth. Her family celebrated Jewish holidays but always with Iranian dishes on the dinner table. 

“We always had my dad’s rice cooked with lentils and dill. Still, to this day, that’s what he makes for Passover, Thanksgiving … every holiday,” she said. 

“My dad was raised Iranian and Muslim, but he wasn’t practicing,” she said, citing this as the reason he ended up marrying her mother, a practicing Jew. Shafia and her sister grew up as Reform Jews, and that cultural identity has manifested in different ways over the generations. “My sister has gone on to have a very full Jewish life. Her children are bar and bat mitzvah,” Shafia said. 

Shafia said she can’t wait to build on the success of the pop-up event at Cortez. For just one night, she took over the restaurant’s kitchen, and with the help of Cortez’s skilled staff and thoughtful approach to sourcing ingredients, presented a unique Persian menu for 60 guests. Shafia is planning similar events for this fall. And with the release of “The New Persian Cookbook,” she’s also auditioned for the Jewish Book Network, an event in New York that helps Jewish authors connect with representatives from Jewish community centers and synagogues nationally for potential book events around the country. 

Shafia said she wants her message to extend beyond just cooking: “I think that food can be a way to embrace differences and find commonality, because it’s something that brings everyone so much joy. Sometimes Jews that have left Iran have felt they’ve been faced with a choice they must leave behind everything they loved about Iran in order to be a good Jew,” she said. “There is a Jewish-Iranian identity, and a wonderful way to embrace it is to appreciate the food.”

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Kosher food is on the roll

In a way, Michele Grant’s unfortunate Hollywood ending — she experienced an injury on a movie set while serving as an assistant director — turned into a beautiful beginning for the Los Angeles kosher community.

While she had been passionate about cooking since her childhood, when she learned the art from her grandmothers — one who taught her to bake rugelach, cakes and cookies and the other who first showed her how to debone a chicken — it wasn’t until after the injury that she took on cooking professionally. Grant served as a private chef for people in the entertainment industry, particularly those with special diets, and picked up other cooking gigs on the side.

Today, she is the owner and founder of The Kosher Palate, which serves up kosher sandwiches, soups, desserts and side dishes at farmers markets across the city every week. The mobile food station opened last fall and makes appearances at the Sunset Strip, Mar Vista and La Cienega farmers markets, doling out pareve food cooked on the spot. 

A truck that has both pareve and fleishig items launched in April. Grant said it has stopped in Santa Clarita, Burbank, West Los Angeles, Pico-Robertson and many places in between. There are plans to expand to places like Long Beach and the South Bay as well, she said. 

The next stage will be turning the truck into a hybrid of a gourmet food truck with made-to-order cuisine and a mobile epicurean shop carrying a line of prepared food items and specialty kosher products, according to Grant.

The menu includes shakshuka, an African and Middle Eastern stew with tomatoes, red peppers, onion and turkey meatballs that she serves in a mamaliga (polenta) bowl; tomato bisque and butternut squash soup; roasted beluga lentil salad; lemongrass almond pudding; a baked tempeh sandwich; and tuna Nicoise. The food is sourced from the farmers themselves, and is all-natural. 

“We’re using extraordinary ingredients,” Grant said. “It’s from local farmers who love what they do and know their products.”

“When something has just come from the ground or the tree, it’s at its height in nutritional value and flavor,” she said. “It’s reflected in the food we make.”

Earlier in her culinary career, Grant, 46, learned the ins and outs of the mobile food business as a partner in the popular Grilled Cheese Truck and doing cooking demonstrations at the Hollywood Farmers Market. Then she decided to combine her interest in cooking with her reverence for kosher standards. (A secular Jew, Grant grew up attending an Orthodox school and learned about kashrut, or Jewish dietary laws.) 

“It was always so curious to me that I never saw a lot of the frum community at the farmers markets,” she said. “At the farmers markets, you go to buy your fruits and vegetables. It’s social, and you get a nosh along the way. There was never anything for [observant people] to nosh on. We solve that problem.”

Certified by the Rabbinical Council of California (RCC), the Kosher Palate, which is run by Grant and three full-time workers, follows strict standards of kashrut. For example, the booth cannot be located next to another booth that is also cooking food because of possible cross-contamination with treif vapor.

Michele Grant. Photo by Martin Cohen Photography

Cindy Szerlip, chief financial officer of the Kosher Palate, also is Jewish and interested in the sustainable, artisan food movement. When she had kids and started going to the local Jewish center, she found the kosher food everywhere to be disappointing. 

“It was unimaginative, and it was the same food over and over again,” she said. “I ate food at gourmet restaurants that could absolutely be prepared in a kosher style without losing quality or excitement.” 

Szerlip said that it’s important for everyone, Jewish or not, to understand the level of quality involved in kosher food.

“It’s clear, and more regulated than foods you get on the street or in supermarkets. It’s highly inspected, and there are rigorous standards,” she said. “The time has come, considering the food problems in our system. It’s another level of security and quality that most people should really have in their lives.”

Since Kosher Palate kicked off with a latke party last fall at the Mar Vista Farmers Market, manager Diana Rodgers said it has struck a chord with patrons. 

“People assume it’s just kosher food and not their food, but when they taste it, they change their mind. It’s an offering for everyone. It’s a learning curve for people. They’re very happy when they taste it,” Rodgers said. 

Grant said that the experience of running a kosher food booth has, so far, been a positive one, even if it’s not always easy. 

“I love being able to get back to my own roots in terms of food,” she said. “To be able to cook the food of my history and to celebrate my own culture through food is amazing. I can honor my grandmothers because I feel them with me in the kitchen every day.”

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Nelson Mandela/Moses

The one fact that continues to astonish me about Nelson Mandela is this: He studied Afrikaans in prison.

It was the language of the wardens. It was the language of the people who ruled South Africa as a minority and instituted apartheid to deprive the majority black population of its rights. It was the language of the people who forced Mandela to work for years at hard labor, chipping rocks and mining limestone. It was the language of the people who denied Mandela his request for sunglasses, so eventually the glare of the South African sun off the limestone would permanently damage his eyes. The dust would cause the respiratory diseases that, this week, have brought him to what, at this hour, appears likely to be his deathbed.

Mandela learned Afrikaans. The reason, he told biographer Anthony Sampson, was so he could convert his captors, his torturers, his oppressors, to his cause — the cause of freedom.

“Mandela was developing a special interest in the Afrikaner mindset,” Sampson wrote. “He urged the other prisoners to talk with the wardens in Afrikaans, however much they disliked it.”

The learning had a practical purpose as well — it made Mandela a more effective fighter and leader.

“Mandela, in his cell, learnt much more about the Afrikaners than we who were fighting them,” one future colleague of his said. “He knew he could negotiate with them.”

[Related: A South African rabbi reflects on Nelson Mandela]

Think of Moses living among the Egyptians, eventually being able to speak to Pharaoh.

In fact, Mandela was as close to the biblical Moses as we’ll see in our lifetime.

He was given up by his mother to be raised at the “great palace” at Mqhekezweni by a royal family — straight out of Exodus. He was, like Moses, deeply imperfect. He chose to abandon nonviolence for violent resistance. When Western leaders turned their backs on him, he turned for help to communism and to all the unsavory rebels of his day — Fidel Castro, Muammar Gadhafi, Yasser Arafat. His private life was not an episode of “Father Knows Best.” But he freed his people.

It is a well-known and well-promoted fact that this Moses carried on his struggle side-by-side with Jews. The e-mails zinging about trumpeting Mandela’s Jewish connections are as ubiquitous and self-congratulatory as those listing Jewish Nobel Prize winners. But the facts speak for themselves. It was a liberal Jew, Lazar Sidelsky, who took an interest in a young Mandela, gave him his first job as a law clerk and, in Mandela’s words, became his “first white friend.”

Anti-apartheid activist Arthur Goldreich pretended to own the farm near Johannesburg where the fugitive Mandela hid. Nadine Gordimer helped write Mandela’s speech at his Rivonia Trial, at which Mandela’s co-defendant, Denis Goldberg, was also sentenced to life in prison. Mandela’s defense attorneys were Jewish (then again, so was the state prosecutor). The list goes on.

“I found Jews to be more broadminded than most whites on issues of race and politics,” Mandela once wrote, “perhaps because they themselves have historically been victims of prejudice.”

In other words, the Jews who supported Mandela fought out of the same sense of empathy that animated him. Because you were slaves in Egypt turns out not to be just a line we say at Passover.

Was it more impressive that Jews, who could have lives of white privilege in apartheid South Africa, aligned themselves with Mandela, or that Mandela, who suffered deeply at the hands of the Afrikaners, sought to empathize with them? Either way, the same powerful force was at work.

That empathy was the flip side of fear. Instead of succumbing to the hate and fear he surely deserved to feel, Mandela pushed through.

“Resentment,” Mandela said, “is like drinking poison and hoping it will kill your enemies.” 

In prison on Robben Island, Mandela learned Afrikaans. Why else does that astonish me? Because it showed not just empathy, but optimism.

Mandela was sentenced to life in prison. The Afrikaner authorities wanted him to try to escape — they had plans to shoot him dead should he try. His situation was the definition of hopeless — and Mandela saw hope. He couldn’t foresee the end, 27 long years away, but he believed in a better day.

Even now he leaves behind a South Africa going through paroxysms of violent change. To throw off the oppressor is the first, necessary step — but the way after that is long, often terrible and unclear. That was true of Mandela, as it is true in the Middle East. I wonder how many of those who would turn back the Arab Spring because of the unrest and uncertainty that has followed would say the same about Mandela, or say it publicly. 

No, Mandela’s legacy, his lesson, is in those two words, empathy and optimism, and he said it best:

“Part of being optimistic,” Mandela wrote, “is keeping one’s head pointed toward the sun, one’s feet moving forward. There were many dark moments when my faith in humanity was sorely tested, but I would not give myself up to despair. That way lays defeat and death.”

From Moses to Mandela, there has been only one Mandela.


Rob Eshman is publisher and editor-in-chief of TRIBE Media Corp./Jewish Journal. E-mail him at robe@jewishjournal.com. You can follow him on Twitter @foodaism.

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Gay rights response: Let us eat (wedding) cake!

Doors opened early this morning at the Abbey, a gay bar in West Hollywood where people gathered to watch the Supreme Court rule that part of the Defense of Marriage Act was unconstitutional by denying federal benefits to same-sex couples.

The watch party began at 6:30 a.m. Champagne was flowing and free wedding cake was available throughout the day. 

Anne Chamberlain, who celebrated after watching the decision at home, recalled how more than 20 years ago when she was a gay-rights activist in college, a reporter asked her what she wanted to achieve.

“I told them I wanted the rights for gays to marry, serve in the military and protection of violence, and I saw all of this in my lifetime,” Chamberlain said.

She married Megan Cavanagh in 2008 during the period of time when gay marriage was legal in California before voters approved Proposition 8. (The high court paved the way for a return of same-sex marriage by dismissing an appeal to Prop. 8) They take comfort in knowing that their marriage is now recognized federally.

Emily Reitz and Maureen Carroll at the Abbey in West Hollywood.

Some couples, like Troy Taylor, 44, and Teador Balog, 26, said the ruling means they feel more comfortable starting a family in this country. They were married in Washington D.C. but were worried that their marriage wasn’t federally recognized. Balog is a Hungarian citizen and now it will be easier for him to gain citizenship if he ever seeks to do so.

“The decision allows us to build a life together as a family,” Taylor said.

Emily Reitz, 28, and Maureen Carroll, 37, have been engaged for just over a year and plan to get married on Sept. 1.

“We had been planning on getting married no matter what, and we wanted it to be recognized,” Reitz said.

Reitz was raised Jewish although she no longer goes to synagogue. She plans to have a nondenominational wedding but said that they will definitely break the glass after the ceremony.

Reitz and Carroll said they look forward to celebrating tonight at 5:30 p.m. at a rally at San Vicente and Santa Monica boulevards.

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There’s no app for humanity

Every time I turn around, I hear about a new app that promises to make my life easier, get somewhere faster, find things quicker. This is the golden calf of the digital era: speed. We’re desperate for any clever gizmo that will make things go quicker — including our brains.

But where is the app that will help me slow down and go deeper — the app that will help me appreciate complex ideas and encourage critical and creative thinking? 

Apparently, that app will have to wait, because we have entered the post-thinking world.

In this blurry new world, the majority of people don’t read, so much as scan and skip; they don’t write, so much as tweet and text; they look down at their devices more than up at people’s faces; and yes, they think, but they think very, very quickly.

“We live in a society inebriated by technology, and happily — even giddily — governed by the values of utility, speed, efficiency and convenience,” author and literary editor Leon Wieseltier said in a speech to the graduating class of Brandeis University last month. “The technological mentality that has become the American worldview instructs us to prefer practical questions to questions of meaning — to ask of things not if they are true or false, or good or evil, but how they work.”

These “astonishing” new machines, he said, “represent the greatest assault on human attention ever devised: They are engines of mental and spiritual dispersal, which make us wider only by making us less deep.”

“In the digital universe,” Wieseltier added, “knowledge is reduced to the status of information. Who will any longer remember that knowledge is to information as art is to kitsch —– that information is the most inferior kind of knowledge, because it is the most external?”

Our smartphones may well be dumbing us down. It’s little wonder that one of the more popular subjects of conversation these days is … technology. We’re spending much of the time we save from time-saving apps kvelling over time-saving apps.

In defending that endangered species of academia called the humanities, Wieseltier asked: “Has there ever been a moment in American life when the humanities were cherished less, and has there ever been a moment in American life when the humanities were needed more?” He urged the graduates to “uphold the honor of a civilization that was founded upon the quest for the true and the good and the beautiful.”

Wieseltier’s address championed the deep intellectual pursuit that makes the humanities so crucial to society, but there is another, quieter pursuit that also suffers from our enslavement to technology.

It is the daily, personal pursuit of humanity in our own lives.

How often in this techno-crazy world do we truly pay attention when we converse with someone? How often do we listen carefully to their words, feel their body language, respond thoughtfully, all with the expectation that our undivided attention is being reciprocated?

How many of these human moments can we really hope for when we all have grafted onto our hands these little weapons of mass distraction? When we’re always on edge knowing that these weapons can detonate, at any moment, something more interesting or “urgent” than our real-life conversation — a news item about a tornado, a Facebook message from a prospective lover, an urgent text about dinner plans, an update on our Apple stock or simply a reminder from your daughter not to forget her ballet slippers.

It’s easy, I know, to criticize excess. It’s a given that we derive enormous value and pleasure from today’s technology, and that pleasure, like any good drug, can easily lead vulnerable people into excess. 

The problem arises when that excess, that abuse, becomes the norm. When the excess, and not just the technology, becomes ubiquitous. 

Here’s a simple test: Next time you’re in a restaurant, if you notice that more than half of the customers are looking at their smartphones instead of at the people they’re dining with, well, that’s as good a sign as any of excess becoming the norm.

The golden calf that sucked in our gullible ancestors 3,300 years ago at Sinai glittered like a precious metal. All that glitter evidently blinded the Israelites to God and to what really matters.

Our modern-day gizmos and apps glitter, too, and they can blind us and dehumanize us if they become objects of worship. Don’t kid yourself. Every generation has its glittering golden calves — it’s just that in our generation, the fool’s gold seems to invade every inch of our living space.

Maybe what we need, then, is an anti-app that will encourage us to look up at the faces of God’s children rather than down at our tiny screens; to look for ideas rather than icons; to roam in nature’s space rather than cyberspace; to seek knowledge and not just information.

You can call it the humanity app.

It’s an app that couldn’t care less about speed or convenience. An app we can download from our own brains any time we want to liberate ourselves from machines. 

An app that reminds those very machines that being an astonishing tool is not the same things as having a human heart.


David Suissa is president of TRIBE Media Corp./Jewish Journal and can be reached at davids@jewishjournal.com.

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Survivor: Robert Geminder

In the early morning of Oct. 12, 1941, German authorities ordered the Jews of Stanislawow, Poland, to report to the town square. Six-year-old Robert (Bob) Geminder huddled there with his mother, grandmother and brother, George. The group of approximately 20,000 Jews was then marched to the nearby cemetery. Bob and his family, among the early arrivals, were shoved toward the cemetery’s back wall, where they crouched down. “If you stood up, they would shoot you,” Bob remembered. Meanwhile, people in the front were marched forward toward large pits in the ground, then shot. As they fell into the gaping earth, more Jews were ordered forward. This systematic killing continued all day, until falling snow and darkness halted the massacre of 12,000 or more.

When the Germans released the remaining Jews, pandemonium broke out. In the melee, Bob and his brother were separated from their mother and grandmother and knocked to the ground, where they lay unconscious. As their grandmother exited, she too was pushed down. Searching for her scarf, she recognized Bob lying nearby and then found George. The trio returned to the apartment. “My mother was in total unbelievable disarray when she saw us alive,” Bob remembered. 

Bob Geminder was born on Aug. 3, 1935, in Wroclaw, Poland, to Mano and Bertl. George, his older brother, was born May 31, 1933. The family owned five apartment buildings and lived very comfortably. 

But soon after Germany invaded Poland in early September 1939, the Gestapo knocked on the Geminders’ door. They were given half an hour to pack and depart by train for the eastern half of Poland that was then under Soviet control, a result of the Nazi-Soviet nonaggression pact signed on Aug. 23, 1939. 

Bob and his family traveled from town to town, eventually settling in Stanislawow (now Ivano-Frankivsk, Ukraine) in early 1940. They rented an apartment, supporting themselves with the jewelry and cash they had brought and living relatively normally. 

But on June 22, 1941, Germany attacked the Soviet Union, and by fall 1941 the Germans were bombing Stanislawow, which was under Soviet control. One day, as the family protected themselves from broken glass by stacking mattresses against the windows, Bob’s father suffered a heart attack and died. 

Bob’s family returned to an empty apartment after the Oct. 12 massacre; the place had already been cleaned out by local Poles. All that remained was a bucket of water with a false bottom that Bob’s grandfather had made, inside of which Bob’s mother had hidden her valuables. “It was a key point in my survival,” Bob said. 

In December 1941, the Jews were forced into the ghetto. Bob, George, his mother and grandmother lived in one room in a small apartment they shared with two other families. During this time, Bob witnessed babies thrown against walls and people hanging from telephone wires.

In the ghetto, Bob’s widowed mother became friendly — and later romantically involved — with Emil Brotfeld, a single man living in the building. He had been born in Stanislawow and “was a fantastically brave guy,” Bob said. He helped her obtain a job outside the ghetto, where she cleaned houses and managed to trade jewelry for bread.

One day, Bob’s grandmother peered out the window to see German soldiers with dogs. Knowing they randomly killed children, she quickly hid Bob and George in a closet and stacked wood against the door to mask the boys’ scent. The Germans entered the room, but soon left. “It was the second time our dear grandmother saved our lives,” Bob said. 

In March 1942, Brotfeld learned that the Germans planned to liquidate the ghetto. Escape was their only hope, but he worried that Bob’s mother would not leave her mother and other family in the ghetto. They consulted a rabbi, who told them to save the children. Bob’s mother listened, but, according to Bob, “she felt guilty until the day she died.” 

A few days later, Bob’s mother and her best friend, Lola, left the ghetto for work, walking out among hundreds of workers, each of them hiding a boy under her skirt. Bob’s mother hid the boys in a closet, then took them to the train station at night. 

They traveled to Warsaw, where they stayed with Brotfeld’s sister and her non-Jewish husband. In midsummer 1942, however, once the family obtained false papers, they left Warsaw, moving around in various farm areas. “We were always hungry,” Bob said. 

Seeking a better chance for survival, Bob’s mother found a farmer near Krakow who agreed to hide the boys in exchange for one of the family’s apartment buildings.

But some months later, when George put on his hat in church, rather than removing it, there was an immediate buzz in the pews, and the farmer’s wife panicked. She got word to Bob’s mother to pick George up.

Bob stayed, but the couple hid him in a tiny attic, and mostly ignored him. At night, Bob often sneaked out a window to eat the pigs’ leftover food or raw eggs from a single prolific hen. When his mother arrived 10 weeks later, she found him filthy and lice-infested, talking to his shadow. 

The family kept moving. But in early 1944, with the Russians approaching, they returned to Warsaw, to the apartment of Brotfeld’s sister and brother-in-law.

On Aug. 1, 1944, the Warsaw uprising began. But on Oct. 2, when the Germans defeated the Polish resistance, the family was rounded up, along with thousands of civilian Poles and marched to the train station, where cattle cars awaited them. Bob’s mother spied an open boxcar, which the family managed to board. 

A short distance outside Auschwitz, the train stopped suddenly. Brotfeld lifted Bob over the side to unlatch the door, allowing the four of them to escape. “Run, run,” Brotfeld yelled. 

The family hid one night in a farmhouse, and the next day found an apartment, where they remained until January 1945, when Russian troops liberated the area.

They then traveled to Bielsko, the hometown of Bob’s mother, who hoped to find surviving relatives. Only one cousin returned. 

One day, several months later, Bob and his brother saw the movie “Gunga Din.” Afterward, several Polish boys chased them, yelling and throwing stones. When they arrived home, their mother announced they were leaving immediately.

They traveled through Czechoslovakia to a displaced persons camp in Aglasterhausen, Germany, where Bob was introduced to bananas, bubble gum and English swear words, and where his mother married Brotfeld. 

In February 1947, they left for the United States, settling in Pittsburgh. Bob graduated Carnegie Mellon University in 1957 with a degree in electrical engineering. He then joined the U.S. Army, serving in the Army Reserves for seven years. In the spring of 1958, he moved to Los Angeles and worked for an aerospace company. 

Bob married Judy Strauss on Aug. 23, 1959. They have three children: Mindy born in 1964, Ellen in 1965 and Shia in 1969. 

Judy died in August 2011. 

Bob left engineering to work on a teaching credential, which he earned from Loyola Marymount in 2005, at age 70. He took a break from teaching math for an engineering project, but hopes to return to the classroom. 

Bob has spoken about his experiences during the Holocaust at schools and synagogues for the past 30 years. He serves on the board of the Los Angeles Museum of the Holocaust and maintains a Web site (geminder.us) to teach others about what occurred. 

“I attribute my survival first to luck and second to my mother’s smart decisions and bravery, and later my stepfather’s,” he said. 

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