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October 23, 2013

Welcome the automotive industry’s oil-less future

I first became aware of autonomous cars when I read of Google’s successful attempt last year to drive a Prius from San Francisco to Los Angeles without human intervention. To be clear, a human was in the car, but he was there only in case he was needed — and the need never came up. Since that time, the Prius has driven tens of thousands of miles as Google steadily improves the software and hardware that will replace what automotive writer Dan Neil calls the “wetware” of human beings.

Last month, Nissan announced that it was going to bring to market an autonomous vehicle in 2020. Just six years from now, presumably, one will be able to buy a car that will drive its owner to work. Stop and think about that for a minute. Those of us who commute daily on the notorious Los Angeles freeways will be able to buy a car that we can program with our destination, and then we can buckle up the seat belt and relax with a cup of coffee and the paper while the car backs out of the garage and proceeds to drive us to work.

The implications for our lives, for our society, environment and geopolitics are worth pondering — and getting excited about.

As a Nissan LEAF salesman, and activist/advocate for electric vehicles, I had the rare privilege to ride in Nissan’s autonomous car, a converted 2012 LEAF, the exact model I drive myself. Nissan was demonstrating the vehicle on a secure route set up on the El Toro Marine Base in Orange County.

Nissan’s silver autonomous LEAF had rectangular slots of approximately 2 inches by 8 inches on both sides as well as front and back. These were laser sensors, I was told, that, along with several button-sized sonic sensors and four cameras, gathered data on the physical surroundings of the car. The sonic and laser sensors “read” the traffic and any possible objects that could interact with the car while the cameras read the stop signs and speed limit signs.

Four of us got in the car and the driver began driving normally. After a few seconds, he flipped a switch and took his hands off the wheel and feet off the pedals — the computer and its sensors were now in control of our car.

Because we weren’t on a real road with real traffic, it wasn’t scary, but it was still a bit disconcerting. We watched as the car traveled along the road, keeping perfectly between the white lines and driving the posted speed limit. After driving a short distance making turns and stopping at stop signs, we came across some cars parked along side of the road. Some engineers had a human dummy on wheels that they controlled with a long pole. As we approached, they quickly shoved the figure into our path, mimicking a person suddenly walking into traffic from between parked cars, something that happens all too frequently with deadly consequences. In our case, the car immediately took evasive action, skirting the “person.” It was easily as quick an action as your typical driver would take if he or she were paying attention. At the end of the ride, we all got out of the car, the operator pushed a button on the fob, and we watched as the car drove down a row of cars in a parking lot, paused while an SUV pulled out of a spot, then backed into the empty space perfectly in one move.

Google and Nissan are not alone in this field. GM, BMW, Toyota, Mercedes and the upstart Tesla are all working toward the goal of releasing self-driving cars in the next decade. Convincing the safety regulators and the insurance companies comes first. No citizen will be allowed to own one of these cars until both of those entities give it a green light. California and Nevada have both passed laws specifically giving companies the permission to test these vehicles on our roads.

So, what will a future of autonomous cars be like? 

It will be safer. Paying attention, unfortunately, is not something at which many drivers are particularly adept. 

According to Nissan, there are 6 million crashes in the United States every year, costing $160 billion and ranking as the top cause of death for 4- to 34-year-olds; 93 percent of those car accidents are caused by human error, mostly due to inattention.

So, when I talk to people about autonomous cars, their initial reticence is quickly tempered after hearing these statistics. Humans have set the bar pretty low for computers to surpass. With these cars, the number of traffic accidents would begin to drop immediately. Injuries, fatalities and the massive financial cost would gradually be reduced as the public embraces this safer means of travel. 

They will be programmed to drive with efficiency and safety as the two highest priorities. The combination of efficient driving and electric vehicles, which are inherently more efficient than internal combustion, will result in a dramatic drop in the use of oil for personal transportation.

The geopolitical implications of this are vast. As America and other nations become less dependent on foreign oil, the often corrupt or cruel regimes that rely on oil revenue would collapse.

Back home, even bigger changes would occur. The purchase of cars for personal use will taper off because what people want is to be transported from point A to point B. A high percentage of folks will gladly give up ownership of a car and let the computers do the driving for us.

There are several new companies that combine social networking with transportation. Lyft, Sidecar and Uber are well-known examples. Much like a taxi, they can be summoned with a smart-phone app.  Right now, most are driving a conventional internal combustion car, but soon, they’ll switch to electric cars as the charging infrastructure becomes ubiquitous. At some point, the Uber car will come to pick you up, but there will be no driver. As a matter of fact, the car will not even have a steering wheel. It will be designed from the start as a 100 percent self-driving vehicle with no human controls needed.

Crazy? No. Economics will mandate this future.

Consider the costs of owning a car. You have to buy the car, insure the car, maintain the car, fuel the car, wash the car, house the car and park the car. All of that costs a lot of money, especially when you consider that the car may sit for 22 hours each day doing absolutely nothing but taking up space that you have to pay for. When you bought your house or condo, or rented your apartment, if there is a garage or parking space involved, you are paying for it. In most cases, this is a lot of money. If you didn’t have a car, you could buy a house, condo or rent an apartment that was constructed with no parking and save that money. There is a high-rise condo building proposed for Boston that’s generating controversy because it purposely has no parking. Building codes today mandate a certain number of parking spaces for each unit of living space. In a future of self-driving cars, there will be no need to spend that money and take up that space for cars because people won’t own them.

A single four-passenger electric driverless car could easily take the place of 10 to 20 cars. A typical scenario would involve a commuter who wants a car at her door at 7:30 every morning. She walks outside at 7:30 and gets into “her” car. If she’s willing to share the ride, then she’ll pay less. The computer knows where everyone using the service lives and where they want to go, so a single car will design a route to efficiently pick up and deliver everyone with minimum time spent and distance traveled. While the initial wave of commuters are at work, the same car will continue picking up people throughout the day, stopping now and then at high-powered charging stations to recharge. After work the commuters are picked up and delivered back home. Then the car is kept busy in the evening taking folks to movies, restaurants and clubs, and delivering them home safely, no matter how much they’ve had to drink. A self-driving car is always a designated driver!

Because one car can essentially work 24/7, the cost drops dramatically, EVs are inherently cheaper to operate, and getting that kind of use out of one car means the cost of the ride to the end user can be very inexpensive. This is why the economics of this technology will drive the transition. When all you want is to get from point A to point B, why not take the least expensive and safest method?

And yes, I know there are many of you who are saying to yourselves that you’ll never give up your car, and that’s OK. Not to be morbid, but you’ll all die eventually — that’s what we humans do. Surveys of the youth of today show a marked decrease in the number of them who want cars. They are the ones using Uber and Lyft, and they will eventually replace us old car-lovers.


Paul Scott is a co-founder of Plug In America, the nation’s leading nonprofit voice for consumer adoption of electric vehicles. He sells electric cars and solar power for a living.

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Why Orthodoxy is growing

As almost every Jew knows by now, according to major reports on American Jewry — such as the most recent and most highly regarded Pew report — Orthodoxy is growing, while Conservative and Reform Judaism are shrinking. 

Before presenting my explanations, I think it important to note that I have no denominational ax to grind. I was raised Orthodox, and went to yeshivas through the end of high school. But I left Orthodoxy early in life and have always been involved in Jewish life — Conservative, Reform, Orthodox, Chabad, Jewish federations and writing for Jewish publications.

In a nutshell, I wish all Jewish endeavors well.

I believe that Orthodoxy is prevailing and that the non-Orthodox denominations are diminishing for the following reasons:

First, Orthodoxy makes more religious demands on its followers (and they are demands, not suggestions). Orthodoxy demands strict religious ritual observance — at the very least, Shabbat, kashrut, daily prayers with tefillin (for men), and regular attendance at synagogue on Shabbat and all the holidays (how many non-Orthodox Jews can even identify Shemini Atzeret, as much a Torah holy day as Passover?). 

I can cite a personal example to prove this point. Non-Orthodox Jews nearly always assume that I am an Orthodox Jew when they learn that I do not broadcast on Shabbat or on any of the Torah holidays. If many Reform and Conservative Jews took all those days off from work — as the Torah demands — few Jews would make that assumption. (I do broadcast on yom tov sheni, the rabbinically added day for Jews outside of Israel.)

Like all other religions (with the prominent exception of Protestant Christianity), Judaism has not been able to survive without ritual observance. 

Second, the more Orthodox one is, the more he or she is likely to live among Orthodox Jews. One’s entire social life (outside of work) revolves around fellow Orthodox Jews. That makes it, to put it gently, very difficult to leave Orthodoxy. If you do, you are likely to lose your whole support system and probably most of your friends, as well. You may even risk alienating your family.

Third, the great majority of Orthodox Jews send their children to Orthodox Jewish day schools — usually through high school. The Orthodox child rarely has close non-Orthodox, let alone non-Jewish, friends, thereby reinforcing Orthodoxy both experientially and socially from the earliest age.

Fourth, more Orthodox Jews marry; they marry younger, and they have more children than non-Orthodox Jews. Among other reasons, many non-Orthodox Jews bought the nihilistic nonsense — and the Jewish dead end — of the zero population growth movement. And fewer and fewer of them believe that marriage and children are mandatory. On the contrary, many consider a successful career at least as fulfilling as marriage and family. It would be instructive to conduct a poll among non-Orthodox young Jewish women, asking them this question: “Would you rather have a great marriage and family or a great career?” 

I have asked this of many young Jewish women, and at least half have responded that they would choose the great career. Just this week the Huffington Post published a column titled, “6 Reasons Never to Get Married.” The author? A woman named Leah Cohen.

It is hard to get further from Judaism and imperil Jewish survival than having Jewish women value career more than, or even as much as, marriage and children.

Fifth, as if all of the above were not enough, Orthodox Jews believe God chose the Jews and is the ultimate author of the Torah. Very few non-Orthodox Jews believe God is the author of the Torah; but it is inconceivable that Judaism can long survive among Jews who do not believe that God created the world, took the Jews out of Egypt and gave the Torah.

Sixth, Israel is central to almost all Orthodox Jews. Incredibly, and tragically, it is increasingly peripheral to many other Jews. 

Seventh, the further from Orthodox Judaism one gets, the more one is likely to adopt leftism/progressivism as one’s moral code and worldview. Just as the Orthodox Jew is steeped in Judaism from the earliest years, most non-Orthodox Jews are steeped in leftism at home and in school from elementary through graduate school. How else to explain the phenomenon of young women thinking career will give their lives as much or more meaning than marriage and family? How else to explain the alienation from Israel among so many non-Orthodox Jews?

I write none of this to make the case for Orthodoxy. I find most of the reasons admirable and a few disturbing. But truth is truth. Any one of the seven reasons would suffice to explain why Orthodoxy is increasing and non-Orthodoxy isn’t. All seven make the case incontrovertible.


Dennis Prager is a nationally syndicated radio talk-show host (AM 870 in Los Angeles) and founder of PragerUniversity.com. His latest book is the New York Times best seller “Still the Best Hope: Why the World Needs American Values to Triumph” (HarperCollins, 2012).

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Calendar: October 26-November 1

SAT | OCT 26

“A CELEBRATION OF HAROLD PINTER”

John Malkovich and Julian Sands collaborate on a personal and unusual tribute to one of the most influential British dramatists of the 20th century. The Nobel Prize-winning playwright is responsible for “Betrayal,” “The French Lieutenant’s Woman,” “Sleuth” and much more. Sands, who knew Pinter personally, captures the opinionated and enigmatic author in this intimately directed portrait. Sat. 7:30 p.m. $47-$75. The Broad Stage, 1310 11th St., Santa Monica. (310) 434-3200. SUN | OCT 27

BALABOOSTA: POP-UP DINNER WITH CHEF ADMONY

One word: Yum. Join renowned Israeli-born chef and author Einat Admony, owner of New York’s acclaimed Balaboosta restaurant, as she cooks a Middle East-inspired pop-up dinner at the ultra-cool downtown grocer Urban Radish. You’ll get a casual family-style dinner with dishes inspired by Admony’s Israeli heritage (Yemenite and Persian) from her new cookbook “Balaboosta,” seamlessly blended with the fresh, sophisticated Mediterranean palate she honed while working in some of New York City’s most beloved kitchens. Sun. 6-8 p.m.  $65 (limited tickets). Urban Radish, 661 Imperial St., Los Angeles. (213) 892-1570. ” target=”_blank”>aju.edu.

“SILENT WITNESSES”

It’s closing night and your last chance to see this moving piece of theater. Time can be just as revealing as it is healing for a group of women who all, in their own way, survived the Holocaust. When they meet each other in a group therapy session, it is used as an opportunity to share. Decades since their respective escapes, these women finally speak about vanished loved ones, privation and sorrow, but also compassionate Christian families and triumphs. Sun. 7:30 p.m. $20. The Whitefire Theatre, 13500 Ventura Blvd., Sherman Oaks. (800) 838-3006. TUE | OCT 29

“THE VISIONARY: THE LIFE OF RABBI BEN ZION MEIR HAI UZIEL”

This film biography of Israel’s first Sephardic Chief Rabbi is part of the Sephardic Education Center’s Fall Lecture Series. After the screening, Rabbi Daniel Bouskila will lead a short discussion about the film’s journey through the pre-state yishuv and Israel’s early years. Come and experience the Sephardic philosophy of tradition, modernity and unity. Refreshments will be served. Tue. 7 p.m. Free. Must RSVP. The Jewish Federation, 6505 Wilshire Blvd., Los Angeles. (323) 272-4574. WED | OCT 30

“THE 75th ANNIVERSARY OF KRISTALLNACHT”

The Whizin Center for Continuing Education presents a special program to commemorate that destructive November night 75 years ago. In addition to a docent talk about AJU’s Rare Book Center, Journal Book Editor Jonathan Kirsch will be speaking on his new book “The Short, Strange Life of Herschel Grynszpan: A Boy Avenger, A Nazi Diplomat, and a Murder in Paris.” Michael Berenbaum will moderate the program, which will also include German synagogue music and light refreshments. Wed. 7 p.m. $20. American Jewish University, 15600 Mulholland Drive, Los Angeles. (310) 476-9777. ” target=”_blank”>mutantdiaries.com/la.

“LIFE IN BALANCE”

How much right do we have to our body? And where do the Torah, the Talmud and modern medicine meet? The Rohr Jewish Learning Institute and the Beverly Hills Jewish Academy are organizing a community awareness workshop series on how Jewish law views the modern-day medical dilemma. Tonight’s first class, “Safeguarding Our Health,” looks at issues surrounding the BRCA genetic mutation in honor of National Breast Cancer Awareness Month. Wed. 8 p.m. Free. 9401 Wilshire Blvd., Suite 1250, Beverly Hills. (310) 734-9070. FRI | NOV 1

“SAY THE WORD: GET IT TOGETHER”

Beth Lapides hosts a night of comedy writers and comedians as they share stories of weddings, funerals, graduations, birthday parties and those special events that aren’t as easily categorized. Tim Bagley, Kevin Nealon, Merrill Markoe, Dan Levy, Carlos Kotkin and Wendy Liebman gather to flesh out all the juicy details. Cocktails and snacks available for purchase. Fri. 8 p.m. $15 (general), $10 (members), $8 (students). Skirball Cultural Center, 2701 N. Sepulveda Blvd., Los Angeles. (310) 440-4500. Calendar: October 26-November 1 Read More »

Rabbi Jacob Pressman turns 94: A community treasure

For decades now, as Rabbi Jacob (Jack) Pressman celebrated a milestone birthday, there was a gala show and dinner starring Rabbi Jack and his myriad show-biz friends to manifest and celebrate the many talents and achievements of this extraordinary man. Five years ago, Temple Beth Am celebrated his 90th birthday when he turned 89, just in case.

“At my age you don’t buy green bananas,” the rabbi said, quoting his mentor, the late Rabbi Simon Greenberg. But the celebration week will be a quiet one, as Rabbi Jack and Marjorie Pressman’s son, Joel, is gravely ill, as all who read the Jewish Journal this past month learned — gravely, but bravely, ill, still celebrating the glories of life, family and friendship, students and colleagues, the majesty of nature, the joy of song, the gift of love. 

But even at this most trying of times, Rabbi Jack’s 94th birthday warrants celebration.

In the circles I frequent as a university professor and a scholar, I know many men and women who are smart; far fewer who are wise. And Rabbi Jack is a wise man.

His role in the Los Angeles community is historic. 

Born in Philadelphia in 1919, Jack was raised at Temple Beth Am in Philadelphia, where the rabbi took a great interest in the boy and brought him in to teach Hebrew school and to run youth services. Jack was paid very modestly for his services, but in the Depression era, every dime was worth its weight in gold, and thus his interest in the rabbinate was born. So, too, his interest in a certain woman two years his junior, Marjorie Steinberg, who later became his wife and his lifelong partner of by now more than 70 years. 

A graduate of the University of Pennsylvania, Pressman came to the Jewish Theological Seminary (JTS) just as the war began, and his rabbinic training was accelerated as the U.S. military needed chaplains, and the American rabbinate needed rabbis desperately, as young rabbis were going off to fight alongside their congregants. While still a student, Pressman served as acting rabbi of Forest Hills Jewish Center, whose own Rabbi Ben Zion Bokser was in the Army. He was instrumental in the design of the synagogue’s building, a massive structure on Queens Boulevard. Of particular interest is its ark, designed by noted artist and political satirist Arthur Szyk. Later, as Pressman was offered prestigious positions on the East Coast, JTS Chancellor Louis Finkelstein advised him to go West. Los Angeles, he said, would soon join New York and Palestine as the three great centers of Jewish life. Pressman never regretted heeding Finkelstein’s sagacious advice.

He went on to serve as assistant to Rabbi Jacob Cohen at Sinai Temple, and then, in 1950, he took over a small congregation then known as the Olympic Jewish Center, which he turned into Temple Beth Am, making it a prominent Conservative congregation of more than 1,300 families in his time. Together with his wife — and they were then, as now, a team — Rabbi Pressman served his community as an institution builder. From Camp Ramah to the then-University of Judaism (now American Jewish University), from the Brandeis campus — now Brandeis-Bardin — to Israel Bonds, if it needed to be built or to be launched, Jack and Margie Pressman built it. He was the first registrar of the University of Judaism; he was a founder of Camp Ramah; he helped recruit Shlomo Bardin to come out to the institution that now bears his name; and for years Temple Beth Am, certainly not the wealthiest of all congregations in the United States, had the largest annual campaign for Israel Bonds in the country. 

Pressman helped found Los Angeles Hebrew High, Akivah Academy and the Temple Beth Am Day School that now bears his name. With foresight, he founded a non-Orthodox Jewish high school on Los Angeles’ Westside, known as the Herzl School, which could not be sustained, but the need he saw then still remains.

The late Walter Ackerman, longtime director of Camp Ramah, remembered how not only would Pressman always become personally involved, but he engaged his ba’alabatim (lay leaders), expanded their horizons, extended their reach. And along the way, he never neglected his congregation. At a time when rabbis were taught to keep their distance from congregants, his closest friends were his own congregants — he traveled with them, enjoyed their company, went through the travails and joys of life with them, and could still remain their rabbi.

Rabbi Perry Netter recalled that when he interviewed for an internship at Temple Beth Am, he was wary of Pressman’s reputation as a showman rabbi, palling around with Hollywood stars. So he asked Rabbi Pressman how he spent his average day. Pressman took out his calendar and went through every appointment, recited by heart the circumstances of each of the congregants with whom he had met, remembered each bar mitzvah boy and bat mitzvah girl, every bride and groom. Young Rabbi Netter was wowed and went away feeling that it would be an honor to intern with this man. Rabbi Pressman may have known the rich and famous, but he also always took pride in the men and women within his own congregation.

A national communal leader in the 1960s, Pressman helped to create the Save Soviet Jewry movement that brought the plight of Soviet Jewry to the attention of the American public and helped create the program that eventually enabled tens of thousands of Soviet Jews to immigrate to Israel. 

In 1965, he joined a group of 293 Southern Californians who walked with Martin Luther King Jr., who was joined by Rabbi Abraham Joshua Heschel and Rabbi Maurice Eisendrath, then head of the Union of American Hebrew Congregations. Together they crossed the Pettis Bridge to the state Capitol building in Montgomery, Ala., — with so many whites in the march and so much national attention that Theophilus Eugene “Bull” Connor, Birmingham’s commissioner of public safety during the American civil rights movement, could not fully unleash his troops.

Although Pressman is an institution builder, two of his major contributions to L.A. Jewish life may have been an institution he did not build and an institution he empowered to come into being without him.

After the L.A. riots, when synagogues were moving westward, Pressman committed to his congregation that they would remain in place at the intersection of Olympic and La Cienega boulevards, provided a substantial number of families would stay in the neighborhood. He went from door to door, speaking individually to families and getting them to sign up. As a result, Temple Beth Am is that rare Conservative congregation in California with a walking community, and it remains the anchor of the historic Carthay neighborhood. Three out of four of its members live within two miles of the synagogue.

In 1973, Pressman realized that in the future the “one-size-fits-all service” would not meet the needs of his congregation. Young Jews, educated at Camp Ramah and in Jewish day schools, graduates of the JTS and of Judaic studies programs, were coming to Los Angeles, many to serve its expanding Jewish community, and they wanted a self-led participatory service rather than a professionally led formal service. Pressman encouraged this group to form the Library Minyan, a family-friendly, informal lay-led minyan, which over the years was integrated into the congregation and provided its leadership. By now, Beth Am has thrived for some 43 years, and on any given Shabbat, as many as five different services are taking place within the synagogue’s walls; Beth Am became the precursor to the “synaplex.”

For many years, Pressman would say, wistfully, that he served the Beth Am community for more than 60 years, and what did he get?  “A bunch of kids running around town wearing my name on their dirty shirts.” 

The reference is to the fact that when he retired, Temple Beth Am named its award-winning day school in his honor: “The Rabbi Jacob Pressman Day School.” 

He’s talking about my kids, I thought, my kids and grandkids. This has got to stop. Don’t get mad, get even, I thought. 

I waited. And then one day I struck. 

Fresh out of the hospital, Rabbi Pressman did us the honor of attending our son’s bar mitzvah. When I rose to speak, I said, “I know your complaints, rabbi, but last week I attended a basketball game — Maimonides versus Pressman. Not bad company, Maimonides/Pressman in the same breath. My kids and the students who attend the school call Maimonides Maimo, but Pressman, they call Pressman. My daughter played Hillel the next night, Hillel/Pressman, also not bad company. I asked the students who was Maimonides, few knew that Maimonides and the Rambam were the same, but our kids all know Rabbi Pressman.” 

When my wife, Melissa, and I first came to Los Angeles, Margie and Rabbi Jack took an interest in us. When I took a new job, he admonished me on what I should do. He took an interest in my speaking style and even in the manner of my dress.

My wife and I have become close to the Pressmans over the past 16 years; we share Passover together and holiday dinners. We seek their advice; we enjoy their company, and we attend many events where Rabbi Jack gets up to speak. He is increasingly frail and walks with difficulty, but put him in front of a microphone, and 20 years come off his age. He becomes robust again, his voice strong, his wit and his wisdom intact. 

Each Rosh Hashanah, we attend the service on the first night to hear his poetic blessing, and each graduation and gala dinner of the Pressman Academy, his words are inspiring, his talent manifest. 

Rabbi Pressman’s life and his calling were one and the same. Rabbi emeritus for some 27 years, he and Margie have continued to serve the community in retirement as they did when it was their paid vocation. And we, the Jewish community — and most especially the community of Beth Am — are graced by their service and their presence.

Simply put. Rabbi Jack Pressman is to be treasured.

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My lunch with a Los Angeles Tea Partier

Of the 3,977 angry e-mails I received last week, one stood out.

“I am a Jew, a member of Temple Emanuel in Los Angeles, and the founder of the largest local, grass-roots Tea Party group in Los Angeles called the Hancock Park Patriots,” Mark Sonnenklar wrote.

“I, and many of my fellow leaders in the Tea Party movement, are pretty upset about the recent ‘Tea-hadist’ cartoon published in the Jewish Journal. I would like to discuss this matter with you. Would you be open to a phone call?”

Sonnenklar was referring to the political cartoon in the Oct. 11 issue of the Jewish Journal. Our longtime cartoonist, Steve Greenberg, portrayed a Tea Party activist as a suicide bomber wearing an explosive vest labeled “Govt Shutdown.” You get the idea.

Tea Party-affiliated Web sites reposted the cartoon and urged readers to e-mail me their outrage. It worked. Overnight, my inbox filled with thousands of e-mails railing against the cartoon. The vast majority of the letter writers were not Journal readers. Many repeated the charge that the cartoon “mocked the actual victims of Islamic terror,” and I took that to heart. I issued a public apology for the cartoon’s insensitivity to terror victims. 

Many letters were vicious; some were strange. 

“May God show you the error of your wicked ways and give you the redemption you clearly do not deserve!!” Scott Walker wrote.

 “You should … use your amazing resources to find out just how many Muslim Brotherhood members are working in the White House,” Charles Walter wrote. “Did you know Obama has a ‘Sharia Czar’?”

Truthrevolt.org, an intelligent conservative site, originally flagged the cartoon. But a site named PatriotAction.com had picked up the cause, and many of the e-mails turned outright anti-Semitic.

“Jews have caused [sic] the world by stealing land instead of just paying for it in the first place, I guess I can understand the idiocy,” someone calling himself Ron Paul wrote. 

The few writers who identified themselves as Jews were not much kinder.

“This may come as a shock to you, Comrade Eshman,” Aaron Shuster wrote, “but not all Jews share in your utopian socialist agenda for Islamic hegemony.”

Amid these screeds, Sonnenklar’s civility stood out. So did his Web site. It listed seven action steps activists could take. No. 7 was, “Click here to sign up for the Koch Brothers Check Distribution” — a cheeky swipe at those who say Tea Partiers are just dupes of the 1 percent. 

I called Sonnenklar, and three hours later we met for lunch at Le Petit Greek on Larchmont.

Sonnenklar is 44, a corporate lawyer, father of three, and he bears more than a glancing resemblance to Bradley Cooper. He wore blue jeans and a trim striped dress shirt, untucked, along with the standard L.A. three-day growth of beard.

We decided not to talk about “it” — the cartoon — until at least after the grilled halloumi.

Sonnenklar told me he had established the Hancock Park Patriots in 2010, because he was “tired of not doing anything. I wanted to make a difference.”

Between 50 and 100 people from all over Los Angeles attend the Hancock Park Patriots’ monthly meetings. Sonnenklar estimates about 20 percent of them are Jewish.

“The goal is not to become a third party,” he said, “but to become more powerful within the GOP. There needs to be a Tea Party to bring the Republican Party back to its core principles.” 

Those principles: smaller government, greater individual liberty, protecting free enterprise.

The Constitution is sacred, he said — everything has to flow from that.

I asked him: Don’t many progressives want the same things? More efficient government, greater liberty, etc.? And isn’t the Supreme Court the arbiter of the Constitution, and didn’t it uphold Obamacare …

“It’s a very politicized court,” he interrupted, and then batted away my arguments.

He saw President Barack Obama’s campaign pledge to “fundamentally transform” the country as a declaration of war against America. I saw it, in the context of a boilerplate campaign speech, as a promise to the middle class.

We were like two doctors who agreed easily on what an ailing patient looked like, but not on the cure.

“I’m not a moderate,” he said, smiling. “I’m just more articulate than most.”

I asked him how that flies in his Reform Beverly Hills synagogue, which has a liberal reputation.

“I have no doubt if people found out I was a leader of a Tea Party group, I would be ostracized,” he said. “As a conservative in Los Angeles, you can’t be open. You’re going to be the one guy at the dinner party who stands out. The Tea Party is almost a support group. Now I feel I can be open about who I am and my political views.

“We are under attack by the hard-left establishment,” he went on. “They are using Alinsky-like tactics to undermine any opposing point of view. That’s why this cartoon hit such a nerve.”

Sonnenklar knew I had publicly apologized, but he pushed further. Would I run a cartoon of Obama in a Hitler mustache?

That didn’t sound very funny or clever to me, I said — and talk about insensitive. I did point out that the Journal publishes opinions from many different perspectives, because thoughtful debate is a core Jewish value. 

We reached an impasse on many points, but it was a good, long lunch — a useful outcome to an unfortunate incident. After all, thoughtful argument may be a core Jewish value. Agreement — not so much.


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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‘Lost’ creator Damon Lindelof takes on Torah with ‘Unscrolled’

Reboot, the highly selective Jewish think-tank that invites “young, Jewishly unconnected cultural creatives” to imagine ways of modernizing and revitalizing Jewish tradition, has unfurled its latest effort with “Unscrolled,” a compendium of divrei Torah written by popular artists and writers.

The nearly 400-page tome, teal-colored and etched with gold, includes Torah commentary from a diverse group from the literary, entertainment and media worlds, including Damon Lindelof, creator of the television series “Lost,” novelist Aimee Bender and New York Times journalist Susan Dominus. The aim of the project, explained editor Roger Bennett, a founder of Reboot, is to inspire readers to go from these biblically based riffs to the real thing.

“We’d like to add new members to the oldest book club in the world,” Bennett said during a brief phone interview prior to the L.A. launch, which is Oct. 28. Bennett stopped short of saying he expects the book to inspire religious awakening. “The book is a means to an end; what we’d like is for people to pick up the original text and come to their own conclusions.”

That’s just as well, as the 54 entries in “Unscrolled,” which correspond to the 54 parashiot in the five Books of Moses, read more like biblically inspired writing experiments than serious Torah scholarship. Lindelof, for example, has taken a stab at “Vayera,” the richly dramatic Genesis tale in which God instructs Abraham to sacrifice his son. In Lindelof’s imagination, “Abe” is a cycloid psychotic being evaluated by a case officer.

“… I apologize if I’m kinda just leaping in here,” the officer tells Abe. “My wife says I’m a little … y’know, blunt? But here we go. I just want to know … I want you to explain … exactly why you tried to kill your son.”

The incredulous tone of the officer (or, perhaps, Lindelof) bespeaks the point of the project as described on the book’s cover: These writers are themselves wrestling with Torah, not necessarily intending to teach it. In fact, it was Lindelof who hatched the idea for the project during an intensive discussion about the binding of Isaac at Reboot’s annual conference in Park City, Utah. The difficult subject matter triggered such a dynamic discussion that Lindelof suggested a project tackling the whole Torah, but in a nuanced and personal way.

“I just liked the idea of trying to reinvent a story that felt familiar, but looking at it through a newer lens,” Bender, award-winning author of “The Particular Sadness of Lemon Cake” and “Willful Creatures,” told me by phone. “These tales, they have wonderful story arcs, they are malleable and flexible, and they are there to be interpreted. That’s the whole deal. If people get overly reverent about how to think about a story, then it gets a little hardened.”

Bender, who teaches creative writing at USC, took on “Noah.” But rather than focus on the familiar flood drama, she chose the Tower of Babel as her subject, offering a part-fiction, part-rumination piece on the meaning of language. “I’m a writer, so language is compelling to me,” Bender said. Even so, the exercise in writing a biblical story, while not entirely new to her, felt distinct. “These stories are such great stories, and to be reminded of that, and to be reminded that they are supposed to be played with, that they are not flat, that they are surfaces to plunge into,” was thrilling. “I’m so not one to try to sell Torah, but I think the job of people who interpret it, or any piece of liturgy, is to try to light it up in someone’s mind. Make it alive to them.”

Bender said she doesn’t expect the book to inspire piety but hopes it will provoke new thinking about an ancient text. “I don’t think a book like this is gonna tip someone towards prayer, but I think it creates an intellectual playground.”

Although its Torah can be slight, “Unscrolled” offers a surprising swath of forms and stories. Some are serious: For “Tsav,” Reboot co-founder Rachel Levin offers a personal essay on the quiddities of growing up a rabbi’s daughter; and for “Lekh L’kha,” Jill Soloway’s fiction grapples with unexpected consequences of infidelity. But the book also offers more than its fair share of tongue-in-cheek kitschiness. In “West Wing” writer Eli Attie’s “Nitzavim,” for instance, Moses takes a meeting with two men who sound a lot like Hollywood agents. Reboot’s ample Hollywood constituency has endowed the book with a number of scripts, lending it a more playful than pensive tone.

“Unscrolled’s” unorthodoxy is part of its novelty, the creators say. “It’s valuable because you’ve got these creative people who are not your usual suspects as commentators on Scripture, giving an unusual perspective on Torah,” said Amichau Lau-Lavie, who served as a kind of rabbinic adviser on the project. “Because of the celebrity status, because of the tongue-in-cheek attitude, it has more potential to reach your average unaffiliated Jew than something that would appear in a very Jewish outlet.”

“Unscrolled” is even unorthodox for Reboot, an organization that, in the past, has focused more squarely on Jewishly inspired ritual than Jewish texts. Its 10Q, for example, invited Jews and non-Jews alike to answer a series of deep questions during the period between Rosh Hashanah and Yom Kippur; Sabbath Manifesto made a case for “a national day of unplugging”; and Sukkah City saw the erection of a dozen avant-garde sukkot in the middle of Union Square in Manhattan. But while each project has been seeded by Jewish tradition, “Unscrolled” is the first in Reboot’s more than decade-long history to veer from isolated ritual into the realm of religion — which may be the edgiest thing about it.

“It took over a decade to go beyond, ‘Oh, this is cool, let’s talk about borscht,’ to ‘Let’s delve into texts,’ ” Lau-Lavie said. “And the Reboot process is analogous to what is happening in the larger Jewish world, which is to get people from illiteracy, gradually, in baby steps, to more literacy.”

Teaching Torah to the untutored is Lau-Lavie’s specialty. As founder of the popular “Storahtelling” series and spiritual leader for the pop-up community Lab/Shul in New York City, he said the key to inspiring the writers of “Unscrolled” was inviting them to personally experience the text. “I always begin by looking at the text and asking people to react,” he said. “It’s about access. Most of [the writers] really were not versed in Torah and certainly not in commentary. If anything, I would say they had negative baggage, you know, Hebrew school, bar mitzvah stuff.”

So is “Unscrolled” worth its salt if it serves as a gateway to Torah only for its writers? “Dayenu,” Lau-Lavie said, even while admitting that his deeper hope is that “it will be infectious in some way, viral perhaps.”

Bennett said he hopes every b’nai mitzvah in America gets a copy of “Unscrolled” along with their Kiddush cup. But Lau-Lavie said Reboot’s ultimate challenge is to figure out how to move young Jews from what he calls “peak experiences” (like Birthright and Reboot Summit) into deep, ongoing engagement with Jewish tradition.

“Once you have literacy and expose people to what Judaism has to offer, beyond the clichés and badly crafted educational experiences we’re all familiar with, than it’s like, ‘Wow! I want more.’”

‘Lost’ creator Damon Lindelof takes on Torah with ‘Unscrolled’ Read More »

Goy until proven Jewish

“Who is a Jew?” is a uniquely Jewish question. It is a question that epitomizes the Jewish people and culture. It is a philosophical question that embodies the history of Jewish debate. It is a question of belonging that symbolizes Jews as a minority. It seems like a theoretical question, until your Judaism is in doubt. The question “Are you a Jew?” is a much more personal question and it is a question that many more Jews are being asked. In Israel, American Jews who made Aliyah or are living in Israel are finding that the burden of proof for proving Jewishness is getting increasingly heavy.

When it came time for Julia to get married, she was prepared to fight to prove her Jewish identity. She had moved to Israel three years prior, from the East Coast of the United States, and had gotten used to things always being harder in Israel. But she was not prepared for what she would face.

As someone who keeps a kosher home, doesn’t drive on Shabbat, and considers herself religious, it was important to Julia to have an Orthodox wedding with the Israeli Rabbinate. She is proud of her Jewish heritage, which she can trace back to her great, great grandfather who was an Orthodox Rabbi. However, she knew that her heritage would be hard to prove because of a gap in documents. The gap is a result of her great grandmother and great grandfather being institutionalized, which was the regrettable practice at the time for people born deaf. Being institutionalized, her great grandparents did not form a connection with Judaism, which meant that they did not leave a paper trail, such as a Ketuba or tombstone, for Julia to prove her Jewishness decades later.

Knowing that as an American Jew the Rabbinate would scrutinize her files, she went to the Rabbinate armed with pictures of her great, great grandparents’ tombstones, her parent’s Ketuba from a Reform Rabbi, her Bat Mitzvah certificate, letters testifying to her Jewish identity from two people in her community, and a letter from her Rabbi from the Conservative movement. However, all of this proof was not enough for the Rabbinate and she was refused approval of her Jewish identity.

Speaking of the letter from her Conservative Rabbi, Julia said, “The Rabbi who knows me the most is from a Conservative synagogue. So, I thought it was better to get a letter from someone who really knew me, which was obviously a mistake. It is better for (the Rabbinate) to get a letter from a Rabbi who they know but doesn’t know me whatsoever,” Julia said, still distraught about the treatment she received.

The refusal by the Israeli Rabbinate to accept a letter from a conservative rabbi doesn’t only hurt Julia, but it impacts the entire Conservative movement. Conservative Rabbi Menachem Creditor of Congregation Netivot Shalom in Berkeley, California and co-founder of ShefaNetwork and KeshetRabbis said, “For me as a Rabbi to be so marginalized by the religious authorities of my own sacred home demonstrates that the Jewish exile hasn’t ended yet and that the perpetrators of Jewish exile today are largely Jews. The State has only begun to acknowledge the corrupt form of Judaism that has reigned in the State of Israel and that it is going to take a lot more work to end the exile being perpetrated by Jews at Jews. Secular politicians have an obligation to the global Jewish people that they are beginning to acknowledge.”

After a long and painful process, and only about three weeks before the wedding, Julia finally did receive approval to get married in Israel. However, the process has left her with a deep scar. “It was equally frustrating and offensive to my identity. My whole family is Jewish. I have never once in my life doubted my Jewish identity. It was so shameful. It really made me feel ashamed. This is so not Jewish.”

Julia probably does not take any solace in the fact that she is not alone in this struggle. There is a systematic and epidemic distrust from the Israeli Rabbinate towards American Jews and Rabbis from non-Orthodox streams of Judaism.

Morgan, just like Julia, is a Jewish American immigrant to Israel who got engaged to an Israeli. While Morgan was opening up her marriage file at the New York Rabbinate so she could get married in Israel, her fiancé simultaneously went to his local Rabbinate in Northern Israel. They both faced obstacles related to Morgan being able to prove that she is Jewish.

In New York, Morgan was dealing with a variety of obstacles – from the Israeli Rabbis not understanding that religion isn’t listed on a driver’s license to them not appreciating the fact that Morgan’s mother, who grew up in the projects of New York had faced a lot of anti-Semitism growing up and was more focused on surviving than finding a kosher grocer. While Morgan and her extended family members were being interrogated by the Beit Din in New York, a Rabbi in Israel explained to her fiancé that Morgan’s parents are the equivalent of goyim because they were married by a Reform Rabbi in Los Angeles and affiliate with the Reform Jewish movement.

Speaking about the refusal of the Israeli Rabbinate to accept Reform Judaism as a legitimate form of the religion, Reform Rabbi Steven Z. Leder, Senior Rabbi at Wilshire Boulevard Temple in Los Angeles, California and recently named among the “Top 50 Influential Rabbis in America” by Newsweek stated, “I have little doubt that the rabbinical authorities who impugn the status of Reform and Conservative Rabbis, their congregations, and those who convert to Judaism within them, have gladly accepted financial assistance offered to Israel by those very same Jews and given countless sermons about the importance of unity among the Jewish people.  This makes these Rabbis, in a word, hypocrites.”

The Rabbi who called Morgan’s family goyim explained to her fiancé that she would need to provide documents that show her Jewish heritage for the past three generations. When her fiancé asked this Rabbi how the Rabbinate knew that he was Jewish, since his father had been born on the way to Israel from Yemen without any documentation, the Rabbi refused to give a reason.

Morgan says that one of the toughest parts of this process was that the Rabbinate approached the issue from the “assumption that we aren’t Jewish. They were asking questions to try to trap us, which is so insulting. I was so disgusted. This whole process for the privilege to be married in Israel made me feel as if I didn’t even want to come here anymore. How dare you question my mother and me like we are not Jews! It is a scourge on Israel what they are doing to people, to olim (immigrants), to people who served in the army. It all just disgusts me.”

The entire process to prove that she was Jewish enough to get married in Israel took Morgan approximately a year. After eventually getting a letter through a connection, Morgan can now joke about the experience. “I was making a good six figures in New York, and I’m coming here. Who else but a Jew would do this?”

The Israeli Rabbinate’s refusal to accept letters testifying to an American Jewish immigrant’s Jewish identity from Reform, Conservative, and even some streams of Orthodox Rabbis as sufficient proof is a growing trend and one that is well-known among the immigrant community in Israel, but not well known among American Jews.

“I think Israel’s religious decisions are under the radar for most of the young American Jewish population because most of the young American Jewish population is already distanced from Israel for other reasons,” explained Rabbi Creditor. “We can’t afford to continue distancing these young Jews for both political and religious reasons. It probably is a good thing that young Jews don’t know about those things yet. But as soon as they find out it is an absolute barrier to any sense of connectivity with the State of Israel.”

In recent years, there has been more coverage related to isolated incidents of the Israeli Rabbinate denying Reform and Conservative converts the right to get married, but these are reported as issues that mainly impact converts and their descendents. However, these stories show that converts are simply the canary in the coal mine. When the Israeli Rabbinate refuses to recognize conversions of Reform, Conservative, or other streams of Judaism, it is not a directed offense against converts; it is an affront against American Judaism as a whole. It is an assault against the legitimacy of the leaders, the Rabbis, and the members of one of the strongest Jewish communities in the world.

It is an issue that impacts many, if not most American Jews. According to the 2000-2001National Jewish Population Survey, in the United States there are 1.3 million Jews in Conservative household and 1.7 million in Reform households. This means that, just like Julia and Morgan, more than three million American Jews could face obstacles proving their Jewish identity and potentially be denied the right to get married in Israel. But surprisingly, the American Jewish community, one of the strongest supporters of Israel, is not demanding that Israel reciprocate that support.

Rabbi Creditor explains that being critical of Israel can by synonymous with being a Zionist. “It is absolutely essential that American Jews be engaged in Israel’s safety and life. What makes anybody an authentic Zionist is that they love their Jewish people, they love their Jewish family. And we are free thinkers. We should continue to be free thinkers who love our family. I raise my voice loudly, to demand of my homeland that it treat me like family. And in return, I model that kind of respect and love through everything that I do. My commitment to Israel is what gives me the right to demand of Israel that it treats me with respect.”

Jessica Fishman moved to Israel from the US in 2003 and writes the Aliyah Survival Blog, an irreverent portrayal of life as an immigrant in Israel. Her new book, Chutzpah and High Heels: The Search for Love and Identity in the Holy Land, will be published soon.

Goy until proven Jewish Read More »

To frack or not to frack: is that a Jewish question?

   Did you know that fracking, the industrial process of extracting natural gas from shale rock is “>Torah, study the “>Gemara too, go through the commentaries of the rationalist “>Nachmanides, and review Joseph Caro’s “>here.

   Modern fracking has had a dramatic effect on energy development in the United States, both on an absolute basis and in terms of the allocation of energy resources in America. According to a recent analysis by the U.S. Energy Information Administration (EIA), domestic production of shale gas has increased nine fold from 2006 to 2012. (See “>the EIA Annual Energy Outlook 2013 projects shale gas to be the leading source of gas production in the U.S.  over the next several decades, and natural gas’ share of the power generating market is expected to increase as well. (At 5, 79/233.) By contrast, solar, wind, biomass and other renewable sources, while projected to increase, will still remain relatively small contributors to America’s energy supply in the foreseeable future.  (At 75/233.)

   In addition, “>credits fracking with lowering emissions of carbon dioxide in the U.S. between 2007 and 2012, plus providing a host of other benefits, including job creation and lower vulnerability to global oil shocks. Similarly, the United States Environmental Protection Agency “>argues that fracking is “a danger to the well-being of the planet” and, moreover, “(c)onflicts with Kabbalah,” a mystical approach to Judaism. Seidenberg notes that in Kabbalah, water is “the very symbol of blessing and life,” and asserts that “water that stays in that fracked rock is deprived of fulfilling its deepest purpose.”

   The appropriately named “>Jewish Perspectives.” One “>Religious Action Center (RAC), an arm of the Reform movement, “>Zohar, a major work of Kabbalah first disclosed in the 13th century, but purporting to be of much older origins, understands the universe to consist of “>rabbinic tradition  (Sanhedrin 74a) has long taken the position that death is preferable to committing idolatry, murder, incest and adultery. And today, “>no evidence of levels of radioactivity that would adversely affect the public. 

   Moreover, if RAC’s requirement of complete assurance of risk free activity were applied consistently to manufacturing processes and the provision of services, there would be precious little, if any, innovation or even conventional  manufacturing or delivery of goods and services.  Risk free living is neither realistic nor even reasonable. The farming and preparation of food products sometimes cause illness. We still eat.  Ingestion of pharmaceuticals can cause adverse reactions. We still take pills. Traveling on cruise ships can expose us to viruses. We still sail. The important question is not whether there is a risk of harm or contamination (though that is a fair question), but how serious the risk is and whether it can be managed. Experience teaches that radioactivity is not a real problem.

   Anti-frackers also raise two arguments with respect to water.  One concerns the chemicals involved and the other the amount of fresh water used in the process.

   Rabbi Seidenberg , for instance, asserts that the water used in the fracking process contains “poison,” and that the water which returns to the surface after fracking is “lethal and extremely difficult to treat.” The assertion is supported by no details whatsoever. Let’s assume though that some of the chemicals used by some of the drillers can, in certain concentrations, be considered toxic. That circumstance still would not compel a conclusion that as actually used in the field those chemicals are dangerous. Indeed, given the number of fracked wells in operation, and the duration of fracking in the U.S., if fracking was as poisonous and lethal as Seidenberg contends (albeit without any supporting scientific study), one would expect to hear by now of increased disease and death resulting from the process.  We haven’t. Again, a recent study suggests that the fear mongering is unwarranted. Preliminary results of a “>natural gas exploitation in Pennsylvania utilizes 1.9 million gallons of water a day (MGD). That’s a lot, but the usage pales in comparison to the 62 MGD used by livestock, the 96 MGD used in other mining activity and the 770 MGA used in other industrial processes. As a percentage of the 9.5 billion gallons of water used daily in Pennsylvania, fracking’s share is less than two one-hundredths of one percent.

   Even one of JAH’s Torah Perspectives acknowledges that there are multiple causes of potential fresh water shortages – “the rapid increase in world population,” “an increase in contaminated water from human effluents,” “an increase in the rate of water consumption per capita,” and “(m)odern agricultural methods, power generation and industrial use.” But JAH is not calling for population limits, a return to pre-modern agriculture or a reduction in power generation and industry.  Consequently, its singular focus on fracking reflects limited science, and even undermines its purported seriousness about preserving fresh water.

   In short, arguments against fracking based on water usage and contamination have not yet been supported by any objective study and have been refuted by others. Hyperbolic claims cannot overcome stubborn facts.

What about fracking and economics?

   While the eco-warriors rail against fracking, they tend to avoid one eco issue – that of economics.  As Gary Becker, a University of Chicago professor and Nobel Laureate in economics, “>she says “to invest in new infrastructure for outdated fossil fuels when we could put the same money into renewables.” But who are “we,” what “same money” is she talking about, and why does she think “we” “could”? Apparently Dr. Goldsmith believes that energy sources are fungible in the production of process and that the demand for them is also quite insensitive to price, i.e., inelastic.  The bases for any such beliefs are not evident. Perhaps some would be willing to bet on and pay for more expensive solar panels and windmills instead of proven technology that delivers energy in an economical and thoroughly reliable fashion. Most Americans don’t have that luxury, though, and just want cheap, dependable energy.

   For its part, RAC “>American Jewish Committee recently “>Jewish Council for Public Affairs “>Council for a Secure America, as well as less known individuals, like the “>leased some of their property to drillers.

Conclusion

   The problem with opposing fracking on Jewish principles is not that fracking is not mentioned in the Torah or Talmud. Jewish tradition is organic and can adapt to new circumstances. The problem is that the opponents to date have not made a compelling case based on those principles. Rather, they assumed a burden they then failed to meet. Instead, they have relied on quote mining for selected Jewish adages, aphorisms and irrelevant fables and metaphors, which is not persuasive advocacy in complex matters of science, technology, economics and societal well-being. Worse, inappropriately waving the “>characterizes fracking as a “remarkable feat of engineering.” He also recognizes it to be an imperfect process, and there are abundant reasons for concern and caution about fracking, just as there are for many industrial activities in which we do or might engage. Further experience and studies may reveal facts that call for a reevaluation and increased regulation of what currently appears to be not only a cost-effective and relatively beneficial process, but one that is safe when performed properly. Until that time, however, fear should not trump facts. Fracking is a multi-dimensional issue which requires rigorous analysis. Let’s all act accordingly.


   A version of this article appeared previously at To frack or not to frack: is that a Jewish question? Read More »

A girl finds strength to ‘Roar’ despite brain cancer

Rarely do I find myself on the verge of tears when I read a story. As a journalist, I've developed an emotional teflon coating to shield me from even the most emotional anecdotes of love and loss–because frankly, otherwise the world just seems too bleak.

Today, I was forwarded a story by my publisher that would tug at even the taughtest of heart strings. I'm shaking as I write this, feeling my chest tighten up and trying not to cry at the office (never a flattering look), because lordy, does it hit close to home.

I'll preface the story with this: it is a story of hope, courage and strength when faced with the toughest of enemies–a body that has gone rogue.

Olivia Wise is a 17 year old from Toronto, and she's battling brain cancer.

What most people don't understand about brain cancer is that it can be the cruelest of thieves, robbing you of every part of your body and mind–but it's often impossible to know what part will go rogue and when.

Despite being unable to stand or walk (or easily breath, for that matter) Wise recently went into a recording studio for the first time and did a heartwrenchingly sincere cover of Katy Perry's hit single, 'Roar.' Her talent is undeniable and her spirit is obviously nearly-unshakable.

The emotional strength she must have is awe-inspiring. Having watched a good friend succumb to a brain tumor, and another continue to battle–now for nearly a decade–I've seen first-hand how brain cancer ravages the body.

According to the YouTube account that's hosting this video:

She couldn't walk or stand, she didn't have her full breath or the energy she used to, and she was managing her new pains and new limitations. While her physical condition was rapidly fading, her spirit remained untouched.

Olivia is a fighter and has gone through the fire, in fact, she was going through the fire while she recorded this song, but you wouldn't know it, because she was dancing right through it. She is an inspiration, a champion, and my hero. This is her Roar.

And in the email sent to us about this story, the sender notes:

[Olivia] used every last bit of her strength to make this video. We are trying to make sure that her voice is now heard around the world.