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September 23, 2014

I had not intended to fall in love.

I had not intended to fall in love.

I had just entered this stage as a casual traveler, to observe.  I had watched the little kids use their slings to kill mockingbirds, and chase rabid dogs in the streets with angry bats.  I had awakened from sleep to coughing guns in front of my house and had witnessed the heavy feet of hatred boot the streets where I was born.  All that my father accumulated had been abandoned with his irrelevant career.  I had mirrored my mother’s face drowning under tears when the rough oceans swallowed her eighteen year old virgin cousin.

The bitter taste of childhood wounds linger, insisting this Earth is not the right place for love. 

I had not planned to fall in love.  Even as the gun withdrew from snuggling against my skull, hesitantly shaking in the hand of the teenage burglar on that Los Angeles summer midnight, my mind begged not be saved, not for unrealized romance, but for the meaning of life.

Of Doppler effect and Bernoulli principle, of states of matter and Coriolis Force, of refraction and greenhouse effect- all pushed me away from you.  But as I dug deeper, Heisenberg Uncertainty Principle was my scientific suicide.  Your gravitational pull beckoned.  And then, you seduced me.

In college, I met luscious lips whispering words of kindness.  I remembered my hands soothed by my mother’s flowing hair when I was four.  The smell of corn in front of the park where I had “booo”ed my parents while skating returned.  Those lost names and conversations began to coalesce like tiny droplets of mercury- restored, renewed, revived, reclaimed, and redeemed.

You placed on my path my wife, her dark hair, her sensual smile, the gentleness of her soul.  We built a home together.  As much as I struggled, I sunk deeper into the quicksand of your trickery. 

You changed my rods and cones.  Each ray of sunshine began to sing, and art, even abstract art burst out like autumn leaves growing on, then falling from the playful trees, and my heart was overjoyed in crushing them, not to hurt them, but to know that I too was part of your plans.

And the poetry that I blindly recited as a child within my constricting skin started to dance and flow into words which hung from the thousand veils behind the animal shaped clouds and over the promised rainbows in your skies. 

Then, you gave me children.  And I learned to lose myself in a hug.  Daughters teach fathers to listen to the quiet rhythmic breathing of the night, a return to the womb, a return to the garden whose gates cast out all threat and the soul learns to simply be.  I taught my son to swim and I was once again a salivating dog in your world begging for more.

Now, I can hardly wait for tomorrow, for each new day, to be reborn. 

I had not intended to fall in love with Your Earth…But You seduced me.

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Elan Carr hesitant to support sending U.S. troops back to Iraq

I happened to interview Elan Carr, a Republican congressional candidate with substantial Middle East experience, on a day that may be remembered as noteworthy in the latest American attempt to defeat terrorism in that tormented region.

Carr, currently a deputy Los Angeles County district attorney, is running for the seat being vacated by the retirement of Rep. Henry Waxman, a respected veteran Democrat in the heavily Democratic district that reaches from the Westside along the coast to the South Bay. Carr’s opponent is Democratic State Sen. Ted Lieu, who is currently favored to win.

Before meeting Carr at the Corner Bakery in Westwood, I had watched on television as Gen. Martin E. Dempsey, the chairman of the joint Chiefs of Staff and President Barack Obama’s top military adviser, testified before a Senate committee. Dempsey raised the possibility of an American involvement much more extensive than what the president had said in public. He said that if the coalition of allies being assembled by the United States doesn’t work, and if there are threats to the United States, then “I, of course, would go back to the president and make a recommendation that may include the use of U.S. military ground forces.” 

 Here we go again, I thought.

With Carr’s experience in the Middle East, I figured we should talk about dispatching ground forces to Iraq. There were other aspects to the issue, such as our drones and other air strikes. But what worried most Americans was the idea of sending more combat troops to a country where so many lives were lost in a war that in hindsight seems futile.  

 Carr is well qualified to talk about the area. His mother was born in Iraq, and fled to Israel because of anti-Semitism before immigrating to the United States.  Carr served in Iraq as an Army officer, part of anti-terrorist teams operating through much of the country and prosecuted terrorists before Iraqi courts.  He also trained Iraqi judges and, later in his career, helped create a public defender’s office in Israel and often visits there.

“Do you think … we should be prepared to send in combat troops?” I asked.

He replied, “My concern is we will do what so many presidents do, that is they dip a foot into the swimming pool and gesture militarily.  Military gestures are exceedingly dangerous, especially when dealing with the Arab world, and I would argue they are dangerous everywhere, especially now.  I’m afraid what the president might do is gesture.”

I wanted to know if he thought we should send in more troops than the small training force envisioned by Obama. “Should we send in 10,000 troops?” I asked.

“I think we shouldn’t send troops,” he said.

“No troops?” I asked.

He said, “I think we should either not send any troops, or, if the decision is made that we are going to commit militarily to the destruction of ISIS, then we have to ensure that ISIS is destroyed through that engagement of military force. And that means a massive air campaign, and it means ground troops.  Now I’m not saying that’s what we should be doing. I’m saying that it’s either here, or it’s there.  You can’t do this in the middle.  Either you are going to engage, and if you engage it has to be to a decisive conclusion, or we have to sit back and advise and encourage relationships [with Sunni tribal chiefs], which is something I have advised.  It was just a few years ago when we had relationships with Sunni tribal chiefs in Iraq that partnered with our military to fight Sunni insurgency, and we blew those relationships.”

I told him, “I am having trouble figuring out where you are coming from.  You say we should send no troops.”

“What we should do now is make a choice,” he said. “That choice would be: A)  Advise Iraqi security forces, build relationships with Sunni tribal chiefs but not engage militarily. Or B) Engage militarily with the amount of force needed to do what the president says he wants to do, which is to destroy ISIS.  That is the choice.  And I would not do anything between those two, in the middle.  Because if we do something between those two, the results will be catastrophic.”

I felt a bit like Carr must feel when he is questioning a recalcitrant witness. “So,” I said, “I’m a voter out in your congressional district.  I want to know what are you going to do?  You say send no troops or send plenty of troops.  Somehow that doesn’t seem like a satisfactory answer.”  Actually, I was thinking it wasn’t an answer at all, because the public wouldn’t tolerate another Iraq expeditionary force. And it would be hard for us to do nothing.

“You’re asking me what choice,” he replied.

“Yes, “ I said,” You are president. What choice?”

“The choice I would make if I were president would be not to send ground troops; to advise Iraqi security forces and to establish relationships with [tribal] chiefs who were working with us a few years ago in combating Sunni terrorism.”

“What if that doesn’t work?” I asked.

“If that doesn’t work, we have some difficult choices to make,” he said. “You can always choose to engage. But if we deem it critical to protect the United States, we engage in Iraq; we re-engage in Iraq.  We’re talking about a major commitment of troops at a time when our military, the budget cuts to our military, are just catastrophic. … We are stretched so thinly and our manpower is so eroded I don’t know if we have the capabilities.”

In the end, he returned to his main point: “Doing nothing is not a reasonable choice, in my view.  A halfhearted commitment of military power is not a reasonable choice.  Those are bad choices, and so I am ruling that out. … The other choice is the choice I would opt for, which is support and training and rekindling those relationships [with the Sunni chiefs].”

He had made that point over and over again.  But what if those alliances with those Sunni chiefs didn’t work? What if they won’t fight the Sunni ISIS? What if some of our trainers were killed or captured?  

I left our conversation with as many questions as I have had listening to Obama, or hearing Dempsey say he may one day recommend sending ground troops to Iraq. 

 I know there are other aspects to the campaign.  Carr is a moderate Republican who, if he wins, will have to maneuver within the right-wing Republican caucus.  He is pro-Israel, but may have to depart from the uncompromising pro-Likud views of some of his backers. But for the American people now, the issue is ISIS and whether we will mount a huge ground effort to defeat it. 

Next month, I’ll talk about this with Lieu.  Let’s see what he has to say.

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5774, the year of communal concerns

Almost a year ago, not long after Rosh Hashanah, I wrote an article under the catchy headline: “Are We All Jewish, Or Are We Just a Bunch of People Bundled Together By a Poll?”

It was an article about the just-released Pew study of American Jewry – this seems now like decades ago – and about the many questions stemming from its definitions of Jewishness and its findings on the trends that make Jewish Americans tick. “Saying that being a Jew has no meaning other than calling oneself Jewish is a borderline tautology,” I argued in that article. I then tried to extract possible answers to the what-is-a-Jew question from the Pew data – an impossible mission. Pew gave us numbers, but not answers. It gave us numbers from which to conjure up more questions about what it means to be Jewish, and what it means to be a community.

Large majorities among those interviewed by Pew identified “remembering the holocaust” and “leading an ethical\moral life” as “an essential part of what being Jewish means to them.” Does this mean that it suffices for a person to remember the holocaust and lead a moral life to be considered Jewish? Let's complicate the question: In the Pew study, “a sizable minority (34 percent) says a person can be Jewish even if he or she believes Jesus was the messiah.” Do we agree with such a contention? Do we count people who believe Jesus was the messiah as Jewish? And what if I remember the holocaust and believe that Jesus was the messiah?

I'm reading that article again on the eve of yet another Rosh Hashanah, as part of a ritual of rereading articles from the past year on every eve of every Rosh Hashanah. Last year I read them all, and thought that 5773 was not a year of conclusion, but rather one of transition – “but transition toward what is still unclear,” I wrote. I could write a similar summary of the past year — 5774 — the Middle East is certainly still in transition towards something, the year proved not to be the “year of decision,” neither on Iran nor on the Israeli-Palestinian conflict. But thinking about this passing year, and attempting to put a fresh headline to it, I think this should be named “the year of communal concerns.”

Communal concerns were the main intention behind the Pew study. Whether the community can still hold and grow, when the substance of what “Jew” means becomes unclear; and when suddenly there is a need to accommodate (or not) Jews of “no religion”; and when there is a fast growing sector of intermarried Jews; and when some young Jews no longer see a need to connect with Israel; and when Jews dump denominations when a substitute has not yet been discovered; and when they leave Jewish institutions. 

Communal concerns were also a focus of Israeli life in many instances this year. In October of last year I wrote about Israel's “anxiety of exodus” – “Israel's not-always-rational fear of emigration.” That was my reaction to the headlines made by a number of Israelis who decided to leave the country for better lives in Berlin. Media reports left Israelis under “the impression that Israel is being fast abandoned by a growing number of youngsters – a claim that is not supported by the data we have.” Israelis were furious – Berlin, of all places? – and concerned – are we losing our best and brightest? I wrote at the time, and still believe to be true, that “economic considerations make people move from one country to another, and Israel can't escape this fate just by being 'the only country that the Jews have,', as Minister Yair Lapid seemed to suggest” in his response to the revelation that young Israelis were choosing to live in Berlin. Strangely, the year that began with thinking about departing Israelis ended on a similar note – only this time I wrote about Israelis who threaten to leave the country for political reasons, and not because of economic hardships. “For educated, liberal Israelis, it’s easy to air one’s frustration with the country and grab a headline by declaring their intention to leave,” I explained.

That is because of our inclination to have communal concerns.

It is almost been a year since a new plaza was built at the Kotel, an interim solution for the Western Wall that still provodes ongoing debate. Preventing a fissure between a “progressive” Diaspora (and some Israeli) Jews and Israel is a task that the government seemed to be taking more seriously this year. It allocated more funds this year to bolstering Jewish identity abroad and with it also to strengthen Israel-Diaspora ties. The government had other pressing communal concerns this year, when it debated and then approved the new draft law that aims to gradually integrate Charedi men into Israeli society, as well as when a proposed plan to advance the lives of Israel's Bedouin community failed to overcome the “volatile political atmosphere” that prevents most such sensible plans from completion.

The Charedi challenge and the Bedouin challenge represent two circles of community with which Israel has to deal – two of the three circles of communal partnership that make Israel “Jewish and democratic.” These three circles were repeatedly discussed in a long report I wrote this year on “Jewish and democratic: perspectives from world Jewry.” One circle is the “intra-Jewish tensions” – that is, the communal tensions between different groups of Israeli Jews. A second circle is what we called in the report “the majority-minority sphere” – that is, the tensions between Jews and Arabs to which the Bedouin proposed plan fell prey. A third circle goes back to the Pew report and its findings: That is the communal partnership of Jews all over the world.

Communal concerns over the Israel-Diaspora circle were raised many times during the year on matters large and small. In December of last year, Swarthmore College’s Hillel, when it invited anti-Zionist speakers, caused a controversy that renewed the debate – not exactly a new one – about the right way to talk about Israel in American colleges and among American Jews. There are students who want to have what they consider a “more critical” debate about Israel in Hillel houses. There is a policy that Hillel does not allow Hillel houses to host speakers who object to Israel's existence as a “Jewish and democratic state”.

In April, this issue of debate on Israel came up again, when the Conference of Presidents of Major Jewish Organizations refused to accept J Street as a member. In a long discussion, I wrote at the time on possible ways to reform the Conference, I tried to explain why an attempt to be “more representative” of the Jewish community – as proponents of J Street acceptance urged – doesn't give easy answers to serious questions: “Representing 'all Jews' gives equal voice to the people with a low level of engagement and little interest – and that is both unfair and discouraging for those who are highly engaged. Representing 'organized Jews' only gives power to the established Jewish community over its less organized but not necessarily unengaged parts. It gives a voice to those who can pay dues and doesn’t give as much voice to those who can’t – young Jews, less wealthy Jews, immigrants etc. It also exposes the Conference to further allegations that it is unrepresentative of 'all Jews'. Representing 'those who have interest in being represented' sounds good, but raises many questions: What do we count as having 'interest'? You can set a very low bar – if a Jew didn’t say 'no,' this means he wants to be represented – or a slightly higher bar – all a Jew needs to do it say yes (maybe by signing a document) – or an even higher one – a Jew has to do something, pay or act, to prove his 'interest'”.

What people don't always understand is that debates about Israel are often debates over community rules and boundaries. In January, I wrote about a book by Brandeis' Prof. Ted Sasson on “The New American Zionism.” Jewish Americans, Sasson writes in the introduction, are going through a “paradigm shift” in their engagement with Israel. It is a shift, he writes, that has “been widely observed but generally misunderstood.” The decline detected in some fields of engagement are usually a testimony to the decline in communal engagement – what Sasson refers to as the decline of the “mobilization model that characterized American Jewish engagement with Israel.” Yet along with this decline, a rising “direct engagement” model “has emerged”.

Is there a lesson to draw from looking back at a year of so many communal concerns?

The summer that just ended gave many Israelis pause, as its dramatic events proved to have a unifying power like never before. In polls and conversations with friends in the political arena as well as in the public square, the summer of abduction and war was also a summer of hardened feelings of kinship and a shared destiny. Surely, as the summer heat wanes, these feelings also gradually fade, but they have not yet disappeared. Thus, as the year comes to a conclusion, the future of one circle of community looks somewhat brighter today than it seemed a couple of months ago. Jewish Israelis strengthened their bonds with one another, or at least proved to themselves that their differences as not as great as news headlines and hyped political talk make them seem.

But the stronger the bonds within this circle, the greater the concern about the other two: Jewish-Arab relations in Israel are not in good shape – I would even assume that many Israelis don't see these two groups as a “community” (but they are – the community of Israeli civilians). Israel-Diaspora relations are also having problems – as Israel seems to become less fashionable among leading elites of the Jewish liberal left.

So there is Lesson One: It is tricky to handle one circle of community, and much trickier to have to handle three.

And there is also Lesson Two: Having communal concerns is currently a big part of being Jewish – because Judaism defines a community, but one without clear boundaries.

Are we “just a bunch of people bundled together by a poll?” I asked almost a year ago. I have an answer: No, we are a bunch of people bundled together by a concern for a community that we can't quite define.

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Obituaries: Week of Sept 22nd

Erin Williams Hyman: Erin Williams Hyman, incomparable and beloved wife, daughter, mother, sister and friend, died on Sept. 18 in her home surrounded by her family. Erin lived and loved fully and will always be in our hearts. She is survived by her husband, Rabbi Micah Hyman; her beautiful sons, Nathan and Theo; her parents, Sidney and Erik Williams of Palm Springs; and her brother, Brian Williams (and his wife, Kelly). Erin was 42.

Born and raised in Palm Springs, Erin attended UC Berkeley for her undergraduate studies, earned a doctorate degree in comparative literature at UCLA and was a post-doctoral fellow at Cornell University. 

Erin was a writer and editor. Her cultural commentary on subjects from wine to Oscar Wilde can be found in journals, essay collections and blogs. She edited several books, including “Backyard Oasis: The Swimming Pool in Southern California Photography, 1945-1982” and “An Eloquent Modernist: E. Stewart Williams, Architect,” and contributed to a forthcoming book on the history of architectural installations. In addition, she edited books for architects such as Thom Mayne and Diller Scofidio Renfro.

In 2012, after being diagnosed with cancer, Erin created the incredibly insightful and eloquent blog, B’Matzav, for “reflection on healing, thriving, and parenting with breast cancer, from a Jewish perspective.” There, Erin shared intimate thoughts and words of wisdom. 

Erin was president of the Bay Area Young Survivors (BAYS) group and edited “The Day My Nipple Fell Off and Other Stories of Survival, Solidarity, and Sass: A BAYS Anthology,” chronicling the experiences of young women with breast cancer from diagnosis, through treatment, and living in the “new normal.” 

Before residing in San Francisco, Erin lived in Los Angeles, where she met and married Micah in 2002, joining together in a true, deep love. In 2003, they moved to Paris for her studies, and, in 2004, moved back to Santa Monica, where their first son, Nathan, was born. From there, they went to Ithaca, N.Y., where Erin held a post-doctoral position at Cornell, and then moved to San Francisco, where Theo was born. Erin was blessed to be surrounded by family and many old and new friends, as well as the loving community of Beth Sholom, where Micah was the rabbi for seven years. 

Erin was truly able to enjoy her last months in Morro Bay — slowing down time, spending it with her family and a steady flow of visitors, seeing the beach from her window, and on good days, focusing on food and farmers markets. Above all, she understood and maintained the value in living a life well lived.

— Jill Lindenbaum 

Arline Besser died Aug. 5 at 86. Survived by son Barry (Sandy); daughter Nikki Hilton; 2 granddaughters; former sons-in-law, Thomas (Mary) Hilton, Bayley. Mount Sinai

Grace R. Brothers died Aug. 30 at 88. Survived by daughter Carolyn; brother Clarence Ablow. Mount Sinai 

Mildred Grossman died Aug. 28 at 96. Survived by son Ronald Stephens; daughter Lynn Braitman. Hillside

William B. Krause died Aug. 28 at 95. Survived by sons Steven (Toby), Robert (Jayna); 3 grandchildren; 4 great-grandchildren. Groman Eden

Mina Schachter died Aug. 16  at 97. Survived by daughter Aliza Charash; son Hillel (Bilha); 5 grandchildren; 4 great-grandchildren.

Norman Schroeder died July 22 at 97. Survived by wife Rosemarie; sons Robert, Larry, Alan; daughters Joy, Jeanne, Nancy; brother Simon; sister Elsie Finch; 3 nieces; 8 grandchildren; 3 great-grandchildren. Chevra Kadisha

Harriette Smith died Aug. 14 at 94. Survived by daughter-in-law Sally Savin; 4 grandchildren. Pierce Bros.

Roberta Stock died Aug. 31 at 66. Survived by husband Richard. Hillside

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Letters to the editor: Khuzaa, Steven Sotloff, Azerbaijan and firing ranges

The Fog of Narrative

With the article “Inside the Fog of War” (Sept. 12), the Jewish Journal joins many other media outlets in publicizing Palestinian suffering. It’s an easy story to write. The photos and witness accounts are plentiful and sympathetic. It’s truthful, too: Palestinian civilians suffered, and their suffering tells a worthwhile story — but not the obvious one suggested by most stories of this type.

Nearly every story about Palestinian suffering blames Israel either directly or by implication because they go no deeper than the photos and stories that lead the reader to the obvious conclusion that the ones shooting (Israel) are guilty. These articles need to go deeper. A truthful story is inadequate when it leads to the wrong conclusion. There are three culpable parties and each should be exposed for what it does:

Civilian residents: If war is coming, should civilians move those in wheelchairs, the deaf, elderly, young, and other residents out of the way? Failing to avoid known danger, like leaving a child in hot car, is abuse. Surely the residents bear some responsibility.

Hamas leadership: When your stated purpose is murdering your neighbor and taking their land; and when you act on this with missiles, you must anticipate violence upon your people. Hamas craves this violence in order to mobilize world media to publicize Palestinian suffering. It’s the only victory Hamas is able to achieve against a stronger enemy. Surely Hamas leaders bear some responsibility.

IDF: The Israeli army fires the bullets and drops the bombs, so it’s fair to examine the steps Israel takes to minimize civilian loss compared to what other armies do. Evaluating IDF behavior any other way is false because war is ethically unique. Do other armies pause to evacuate a handicapped person? Israel bears some responsibility, but we need to use the correct standard to assign how much.

Responsible journalism not only means reporting truthful stories but also ones that bake in all the facts that help readers correctly assess responsibility. This story, I’m afraid, fails to deliver on that dimension.

Jeffrey Feuer, Beverly Hills

The editors respond:

Simone Wilson’s story made or addressed every point you raise. Her story is about what it was like to fight in Khuzaa as an Israeli, and to experience the battle as a Palestinian.  She interviewed several Israel Defense Forces (IDF) soldiers who fought in the battle in order to capture the intensity and chaos of Khuzaa, as well as Palestinians. After the story came out, the IDF launched an investigation into the civilian deaths at Khuzaa.


Preserving a Storied History

David Suissa, perhaps you can offer a free or low-cost online class titled “1,869 Years of Our History” (“Are Jews Losing Their Story?” Sept. 19). Each section of the course can be structured and guided by the questions you posed in your article. I think thousands of people would be interested — observant, not so observant, Jewish and non-Jewish. Maybe new stories of those years gone by will be the result. I would definitely take the class. It would be a part of my personal narrative.

Phillip Cohen via jewishjournal.com 


Murder Does Not a Martyr Make

Please be careful about this martyrdom stuff (“The Martyrdom of Steven Sotloff,” Sept. 19). Martyrs choose their deaths as an expression of conviction or faith. This young man was a murder victim. This alone is the sad point. Martyrdom enlightens and teaches; murder is sufficient reason for anger and demands revenge or punishment.

Saul Goldman via jewishjournal.com


Recipe for Peace

This was nice to read (“Israel’s Most Valuable Muslim Ally,” Sept. 19). I think it would be a very important part of the article to hear why and how Azerbaijan “invests in and supports its Jewish community and Jewish heritage.” Please tell us what those secret ingredients are that work there and not in Europe.

Beth Singer via jewishjournal.com

(For a lengthy cover article on Azerbaijan from December 2013, visit here)


Home on the Range

My husband and I were gratified to see the Jewish Journal cover the story of Dr. Fred Kogen establishing the Bullets and Bagels club (“From Slingshots to Rifles: A Jewish Club Fires Away,” Sept. 12). After my husband became interested in target shooting as a hobby, about 10 years ago, I too was surprised to see how many of our fellow Jews had firearms even if they had not fired them in a while. 

My husband and I also take friends out to the range and introduce them to the safe use of firearms. We make them memorize the safety rules prior to showing up at the range, and make sure to start them out on a low-recoil accurate rifle to make sure they hit their target from the start. This frees them of the fear of recoil, and builds confidence in their ability to handle a firearm in a way that is both responsible and fun.

It is a lot of fun, and I hope to see more and more responsible Jewish citizens out at the range.

Pamela and Alex Abramovici, Chatsworth

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I Want To Be Shimon Peres When I Grow Up

Who would have thought that the video that would go viral fastest during this season would be of former President of Israel, Shimon Peres, looking for a new job – at the age of ninety plus?

If you have not yet seen it, you simply must. “>http://www.thejewishweek.com/news/short-takes/hallelujah-leonard-cohen-high-holiday-liturgy)

You have to love Shimon Peres. You didn’t need this video to understand why he has been Israel’s most beloved leader – and not only because of his sheer longevity. He reminds us that what grows does not grow old. He reminds us of the Psalmist’s prayer: “Do not cast us off when we are old.”

The video ends with Peres’ inspiring quote: “You are as great as the cause you serve, and as young as your dreams.”

I want to be like Shimon Peres when I grow up.

Don’t you?

Shanah tovah. A good sweet year to you all.

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Calendar September 27 – October 3

SAT | SEP 27

“BRONIES! THE MUSICAL”

Ever felt isolated by a passion? Maybe embarrassed, but also complete and whole? In this original musical about three guys who connect over their love for the “My Little Pony” franchise, there’s nothing wrong with liking what you like, and liking it loudly. Directed by Richard Israel, with music from Joe Greene and book and lyrics by Heidi Powers and Tom Moore, “Bronies” won best musical at this year’s Hollywood Fringe Festival, and L.A. just wasn’t ready to let it go. With only a six-week run, you should probably giddy-up. Sat. 8 p.m. $25-$30. Through Nov. 1. Third Street Theatre, 8115 W. Third St., Los Angeles. (323) 655-9232. SUN | SEP 28

MOUNT SAN ANTONIO HIKE

Join Young Adults of Los Angeles’ Outdoor Cluster to earn some pretty cool bragging rights. Colloquially known as “Mount Baldy,” hikers will ascend the highest peak in the San Gabriel Mountains and the highest point in Los Angeles County. Known for its spectacular 360-degree view and that special breeze one can only find at 3,900 feet, this hike is the real deal. Please bring lots of water, sunscreen, snacks, a durable pair of shoes, a light jacket — and a can-do attitude. You might even feel like you’re in one of those California tourism commercials. Sun. Free. RSVP requested. 8:15 a.m. Mount San Antonio, 6777 Mount Baldy Rd., Mount Baldy. Parking at Manker Flats Campground. (323) 761-8247. MON | SEP 29

GLEN E. FRIEDMAN

Before everyone was a photographer, Glen E. Friedman was snappin’ away. A pioneer of skate, punk and hip-hop photography, Friedman is known for capturing and promoting rebellion in his portraits. Some of his subjects are The Misfits, Ice-T, Run-D.M.C., the Beastie Boys and skateboarding icons including a young Tony Hawk. In his new monograph, “Glen E. Friedman: My Rules,” the artist shares a window into significant countercultures of the last quarter-century — his photographs a crucial character in shaping how we remember radical street culture. Mon. 7 p.m. Free. Book Soup, 8818 W. Sunset Blvd., West Hollywood. (310) 659-3110. TUE | SEP 30

NAOMI KLEIN LECTURE

She’s an award-winning journalist and an international best-selling author for her books “No Logo” and “The Shock Doctrine: The Rise of Disaster Capitalism.” She is a contributing editor for Harper’s Magazine, a reporter for Rolling Stone, and writes for The Nation and The Guardian. Committed to confronting the war our economic model is waging against how we live on this Earth, Naomi Klein doesn’t shy away from a challenge. She was the recipient of the 2004 James Aronson Award for Social Justice Journalism, and her latest book, “This Changes Everything,” came out this month. Tue. 7:30 p.m. Free. UCLA Hammer Museum, 10899 Wilshire Blvd., Los Angeles. (310) 443-7000. WED | OCT 1

“LITERARY DEATH MATCH” WITH FRED SAVAGE AND KATHRYN HAHN

It’s a Literary Death Match that deserves special mention. The rules are simple — four authors read their work for a panel of three judges that will hilariously, well, judge the work. Tonight, Fred Savage and Kathryn Hahn will be delightfully criticizing the writing. Savage, who you know from “The Wonder Years,” and Hahn, who you know from “Afternoon Delight” and “Parks and Recreation,” bring their actor expertise (they’ve read lots of scripts) to this evening’s throw-down. And as Jews, asking questions about and commenting on a piece of text is kind of in their blood. Wed. 8:30 p.m. $30. Largo at the Coronet, 366 N. La Cienega Blvd., Los Angeles. (310) 855-0350. THU | OCT 2

WALTER MOSLEY

The award-winning author is bringing the 13th and latest installment of his Easy Rawlins mystery novels to the Skirball. “Rose Gold,” set in that Patty Hearst era of political and social revolutions and abductions, is an instance where the FBI, State Department and LAPD need a little help from our private eye to resolve a kidnapping. Winner of the Anisfield-Wolf Award, which recognizes works that increase the appreciation and understanding of race in America, Walter Mosley again delivers a thrilling crime novel that lives in a rich social history of multiracial, post-war Los Angeles. There will be a Q-and-A and book signing following the program. Thu. 8 p.m. Free. Skirball Cultural Center, 2701 N. Sepulveda Blvd., Los Angeles. (310) 440-4500. FRI | OCT 3

BEN KWELLER

Calling all Kweller fans! Whether you’ve loved this guy since his stint with the band Radish, or have been an avid supporter of his long and well-established solo career, the rock n’ roll is upon us. Known for his indie and alternative rock sound, the musician has, over the course of five studio albums, also dabbled in folk and country. His latest album, “Go Fly A Kite,” won for best rock/hard rock album at the 2013 Independent Music Awards. So while Kweller is pretty young to be a veteran in the industry, here we are; and hear we’ll do. Fri. 8 p.m. $20. The Roxy Theatre, 9009 W. Sunset Blvd., West Hollywood. (310) 278-9457. Calendar September 27 – October 3 Read More »

Israeli teens’ suspected abductors killed in firefight with IDF

The two Palestinian men suspected of kidnapping and killing three Israeli teens were killed in a firefight with Israeli troops during an operation to apprehend them.

Marwan Kawasme and Omar Abu Aysha were killed early Tuesday morning in Hebron, where Israeli troops had surrounded the house in which they were hiding, more than three months after the search for the suspects began.

Three other Palestinians suspected of involvement in the kidnapping, all of them members of the Kawasme family, also were arrested during the operation.

“We promised the families that we would find the murderers. This morning, we did just that,” the IDF’s chief of staff, Lt. Gen. Benny Gantz, said Tuesday morning. “This isn’t a consolation for the grieving families, but I hope that knowing we reached their children’s murderers may slightly comfort them.”

The bodies of Gilad Shaar, Eyal Yifrach and Naftali Frenkel, a dual Israeli-American citizen, were discovered June 30 in a shallow grave in a field near Hebron, 18 days after they went missing, following a massive search. The teens had been abducted from a junction in the Gush Etzion settlement bloc south of Jerusalem.

Rachel Fraenkel, the mother of 16-year-old Naftali, told The New York Times that her other six children cheered when she told them of the deaths of the suspected kidnappers, but that she had “no emotional reaction.”

“My kids are happy that the bad guys are gone,” Fraenkel told the newspaper. “We were worried about these two dangerous people, with weapons, having nothing to lose being out there. It’s a relief to know that they won’t hurt any other innocent people.”

Prime Minister Benjamin Netanyahu said Tuesday morning that he had spoken earlier with the parents of the three teens.

“With the advent of the New Year, nothing can assuage their pain and nothing can bring back their wonderful, dear boys,” Netanyahu said. “But I told them that justice has been done and that we had carried out the mission that we promised to them and all of Israel.”

He added: “We said from the outset that Hamas was responsible for the abduction and murder, and in light of the proof we have accumulated Hamas admitted that it was behind this terrorist attack.”

Aysha, a 32-year-old locksmith, was last seen at a family gathering only hours before the kidnapping, reportedly leaving abruptly without telling anyone where he was going. His brother, also a Hamas member, was killed in November 2005 while attempting to hurl an explosive device at Israeli soldiers during a clash in Hebron, according to the IDF. Israeli authorities also arrested Aysha’s father several times for a range of terror activities, the IDF said.

Kawasme, a 29-year-old barber, has been detained by the Palestinian Authority and Israel in the past for his activities with Hamas, and his family is known to have ties to the terror group. The money to buy the car and guns used in the abduction was procured from Hamas through his brother Mohamad. Another brother, Hussam, is in Israeli custody; he is accused of helping to bury the bodies and hide the suspects.

“We are proud of you and our people will not forget your jihad,” Hussam Bardan, a Hamas spokesman, said in a statement reportedly circulating on social media.

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Survivor: Stella Esformes

It was 1944, and Stella Esformes — then Sterina Haleoua — was looking forward to watching the national Independence Day parade in Larissa, Greece. She had even purchased a new pair of beige and brown shoes for the occasion. But the day before the event, in the early morning of March 24, she was awakened by the sound of boots walking outside her family’s apartment, followed by loud knocking on the door. “Open up,” a voice demanded. It was an interpreter, accompanied by two German soldiers. “Come with me,” he ordered. “Take some clothes, food and your valuables.”

Stella and her parents were put in a large, open truck, which  made multiple stops as the soldiers rounded up more families. “We were crying. Nobody was talking,” Stella recalled.

Stella was born on April 15, 1926, in Salonika, Greece, the only surviving child of Avraham and Rosa Haleoua. The couple’s previous four daughters all died between the ages of 1 and 3, before Stella was born.

The Haleouas, who spoke Ladino, lived in a house they shared with another family. Avraham worked selling horses in Larissa, about 90 miles away. He returned home every weekend or two. Rosa was employed as a live-in housekeeper for a wealthy family, also coming home on weekends. A neighbor cared for Stella.

Stella lived in a vibrant Jewish community where she had many friends and enjoyed celebrating Shabbat.

At 6, she attended Jewish kindergarten. The following year, however, her mother lost her job and they moved to Larissa.

Stella didn’t speak Greek, and she didn’t attend school immediately. Instead she learned to crochet and embroider from Rosa and picked up some Greek while shopping at a neighborhood market.

At 9, she enrolled in first grade, where the children teased her because of her age and poor command of the language.  After second grade, she left school and apprenticed for a seamstress. While there, she sewed several dresses for herself, replacing the one dress she had been wearing every day.

On Oct. 28, 1940, Italy invaded Greece. With bombs dropping, Stella stopped working. Some months later, a neighbor took her own two sons and Stella to live in a village in the mountains, where Stella felt safer. But on March 1, 1941, an earthquake struck, severely shaking the house. Stella’s father came for her that day.

The Greek army pushed the Italian forces into Albania, winning the war. “We were so happy,” Stella recalled. But then Germany attacked Greece on April 6, 1941, occupying it by April 30.

Not much changed initially for the Jews of Larissa, according to Stella. But by 1943, they were issued identification cards and required to check in with German officials weekly. And on March 24, 1944, they were rounded up.

The truck delivered Larissa’s Jews to a large, empty garage. Additional trucks brought more Jews from Yanina, Volos and other surrounding towns. “We were crying and crying,” Stella said.

The Germans took everyone’s valuables. One woman handed Stella a gold necklace with three diamonds to hide, which she embedded in her coat hem.

A week later, at midnight, the Germans marched the Jews to the train station and loaded them into cattle cars, where they sat on the floor “bumper to bumper,” Stella said.

After seven days, the train pulled up to the Birkenau platform. When the doors of Stella’s car opened, the girls and boys were separated, and the older people were directed to board trucks standing nearby. “Stella, come with us,” Avraham pleaded. “No, Daddy, I’m going with the girls. We’re going to work,” she answered. She assumed they would meet later.

The girls were marched to a large room where female capos tattooed Stella with the number 77137 and cut her long hair. Nazi guards then ordered the girls to undress and shower. Stella carefully folded her coat with the gold necklace, planning to retrieve it after her shower. But they exited through another door, and Stella was handed a thin dress and a pair of wooden shoes.

The girls were next taken to a barracks. The first night, Stella couldn’t stop coughing and couldn’t sleep. “I was nervous,” she said.

The next day, she met a girl from Salonika. “Where are our parents?” Stella asked her. “Your parents went where my parents went, to the crematorium,” she answered. Stella thought the girl was crazy, but she subsequently heard the same story from others.

After being quarantined for 40 days, the girls in Stella’s barracks went to work. Stella was assigned to unload potatoes from a train and then cart them by wheelbarrow to the camp.

One day, Stella stole three potatoes, wrapping them in her headscarf and putting them between her legs. As the group returned from work, a capo saw her walking oddly and ordered her to open her legs. The potatoes fell out, and the capo struck her three times on the head with a heavy baton.

The group then stood at roll call where a German guard called out her number and directed her to the sidelines. “I was crying. All my friends were crying,” Stella remembered. Everyone feared she would be taken to the crematorium. Instead she was reassigned to clean the latrines and the open sewer, where she later found a mezuzah that she hid in a piece of bread.

In January 1945, as the Russians approached, Stella and others were evacuated in cattle cars to Bergen-Belsen, a 17-day trip. They were given a blanket and placed in tents.

Some weeks later, the group was transferred by train to Gellenau, a women’s labor camp in Germany’s Silesia region. Stella worked on a machine, standing on her feet from evening to morning, every night. One morning after work, she fainted; she had contracted typhus. Her friends wanted to bring her to the hospital, but Stella refused, returning to work that evening. “I didn’t want to be taken away,” she said.

In March 1945, Stella was shipped to Mauthausen. The first night, she was assigned a barracks filled with sick people. She climbed into a bunk next to a Hungarian woman, who was dead by morning.

At Mauthausen, Stella traded her mezuzah for additional soup. One day, while fetching her extra portion, a Hungarian woman said, “What do you need soup for? You’re free.”

Stella walked up a hill, where she saw American soldiers tossing chocolates and cigarettes to the newly freed prisoners. “We were very happy,” she said. It was May 5, 1945. Stella was 19 and weighed about 85 pounds.

Stella remained at Mauthausen, which became a displaced persons camp. Then, on July 28, the Americans departed and the Russians took command. That night, when Stella was sleeping in a room with 35 girls, Russian soldiers knocked on their door. The girls took refuge in the barracks with the Jewish men, who protected them, and left the camp the next day.

Stella headed for Salonika, where she lived with her cousin Sinto and a group of young people. There she met Yomtov (Joe) Esformes, who was nine years older and the only survivor in his family. They married on July 14, 1946; Stella wore a rented dress and borrowed shoes.

In April 1947, their son, Elias, was born, followed by daughters Flora in July 1951 and Rose in September 1958.

In October 1951, Stella and Joe received a visa to immigrate to the United States. They settled in Los Angeles, seeking a mild climate for Joe, who had contracted asthma in the camps.

The Jewish community helped the family financially. Then, when Flora was 3, in 1954, Stella began working in a window blinds factory. She took a leave when Rose was born and retired in 1963. Stella then helped Joe in the small produce market he had opened in downtown Los Angeles. He sold it in 1969 and died on Oct. 13, 1989.

Stella, now 88, has three grandchildren and two great-grandchildren. She is active in Jewish Family Service’s Café Europa and UCLA’s Bearing Witness program.

While Stella was in Birkenau, a French prisoner read her palm, telling her she was going to be liberated, marry a red-haired man and have three children.

“Believe it or not, that’s what happened to me,” Stella said.

Survivor: Stella Esformes Read More »

Torah portion: Beauty and love

Over and above the din of desires there is a calling, a demanding, a waiting, an expectation. There is a question that follows me wherever I turn. What is expected of me? What is demanded of me?

— Rabbi Abraham Joshua Heschel

Our penultimate Torah portion is … a poem. Even allowing for the oral culture of the time, ending a book of narrative and law with song is a pleasant twist.

Ha’azinu describes God’s power as creator of the world and sovereign of history, the power that chooses Israel, wins wars and ensures the harvest. The material has been covered before in Deuteronomy, but here curses and threats are noticeably absent. Rather, the promise of a prosperous future is emphasized. The poem champions God’s love of Jacob, the people Israel:

He found him [Jacob] in a desert region,

In an empty howling waste.

He engirded him, watched over him,

Guarded him as the pupil of His eye.

Like an eagle who rouses his nestlings,

Gliding down to his young,

So did He spread His wings and take him,

Bear him along on His pinions (Deuteronomy 32:10-11).

Poetry is the preferred medium to describe God’s love, and the medium is part of the message. 

Another twist: Moses speaks as the Israelites are about to fight their way into Canaan. They need to hear about the warrior aspects of God who leads them, and indeed, they do in much of the poem that follows. But how does it begin?

The Rock! — His deeds are perfect,

Yea, all His ways are just;

A faithful God, never false.

True and upright is He (Deuteronomy 32:4).

Not strength, but moral impeccability and commitment. Not might, but fairness and loyalty. Or as I see it: beauty and love. The beauty of ethical living and justice. The love behind commitment and loyalty.

I think most would accept that commitment in a relationship can, and in fact, usually does, flow from love. However, perhaps not all would agree that we are attracted to a life of moral integrity because it is beautiful. Morality, as it has famously been argued, is rooted in duty and rationality, not the subjective taste of what each individual finds attractive. There is truth in this view. But such thinking fails to account for how people actually behave.

In the debate over moral education, I side with those who emphasize the cultivation of virtue over developing skills in rational decision-making (though both are important) because for most people, moral action comes less from dispassionate, prudential thought and more from passionate feelings for the right and the good. 

Some of the time, we do the right thing because we weigh the moral calculus and conclude that it is the highest good. But most all the time, we are attracted to truth and goodness because in the realm of spirit, the right and the true are beautiful.

It begins with hearing the Divine call mentioned above by Heschel. While the response might come from a well-reasoned sense of duty, from our heads, it is most likely to come from the spark of godliness within us, from our hearts. God without calls to God within.

The pull of holiness is in our nature. The Torah describes us as created in the image of God. (The English translation falls short; think “likeness,” not appearance.) This is a very deliberate choice of words. We don’t think of reasons to connect with an image. Rather, we are attracted by something beautiful about it, often in ways we cannot articulate. 

And then we explore the reasons. This is important. Reasoned thought guards against the false images, the idols that seek to entice us. Rationality can, and does, influence our desires and shape our virtues. Our thinking and feeling are never separated. But in the end, moral motivation comes from a pull on the heartstrings. 

When we respond, we actualize the image of God we embody. The beauty and love of our godly potential becomes reality. We move closer to holiness.

I write these thoughts because we read Ha’azinu on Shabbat Shuva, the Sabbath of repentance, of returning to God by examining our lives and trying to change for the better. How do we catalyze deep and lasting transformation? 

For me, it starts with listening. Do I hear God calling my name? The key spiritual move is to rediscover and reconnect with the image of God that I already am, the Divine lure that pulls me forward, and then use my imagination to envision a better future and a better self. A more loving person. A more beautiful life.

 

Rabbi Mike Comins teaches the Making Prayer Real Course (makingprayerreal.com) and directs the TorahTrek Center for Jewish Wilderness Spirituality (torahtrek.org). He is the author of “A Wild Faith” and “Making Prayer Real” (Jewish Lights Publishing).

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