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October 1, 2014

Moving and shaking: Tour de Summer Camps, Woman to Woman Conference and more

The moon was still visible at 5 a.m. on Sept. 21 as cyclists registered at Camp Alonim in Simi Valley for The Jewish Federation of Greater Los Angeles’ second annual Tour de Summer Camps.

More than 450 cyclists participated in the event, including Jay Sanderson, Federation president and CEO. He said the purpose of the event was to gather a cross section of the community and raise funds for Federation. 

“It’s the best community-building event that we have during the whole year,” Sanderson said.

The event raised around $500,000, and Federation will continue accepting donations until Nov. 1. Proceeds from the event will help Jewish youths attend local summer camps through Federation funding, specifically through the distribution of need-based and incentive financial grants.

“We wanted to make sure that every Jewish kid that wanted to go [to camp] got to go,” Sanderson said.

More than 70 teams competed in the event. The Ramah Roadies, representing Camp Ramah, earned first-place honors after surpassing the team’s fundraising goal of $18,000 and raising $21,900 for the cause. 

Rodney Freeman, who brought the idea for Tour de Summer Camps to Federation last year and who has been affectionately dubbed “Ride Master,” raised more than $16,000. Other top fundraisers included Randy SchwabAaron Leibovic and Jeffrey Kaplan.

Overall, there were four routes available to participants, ranging from 18 miles to 100 miles, with staggered start times. The routes covered terrain that stretched throughout Thousand Oaks, Simi Valley and Westlake Village.

The 100-milers embarked on their journey at 6:30 a.m., and the last of the riders came pedaling back from their trek more than 13 hours later, at 7:15 p.m.

— Tess Cutler, Contributing Writer


The second annual Woman to Woman Conference, sponsored by the Jewish Vocational Service Women’s Leadership Network (WLN), a group that supports career mentoring and other programs serving women through Jewish Vocational Service of Los Angeles (JVS), drew more than 400 participants Sept. 18 at the Skirball Cultural Center. 

Debbie Powell and Judy Rosenberg, event co-chairs, were the first speakers to take the stage. “You should see what we see,” said Powell, looking out into the audience. “We see a lot of amazing women,” Rosenberg added.

From left: writer-producer Janis Hirsch, WLN co-founder Eileen Coskey Fracchia, event co-chair Judy Rosenberg, L.A. City Councilmember Nury Martinez, event co-chair Debbie Powell, and Ashley Powell. Photo by Karina Pires

The emcee for the morning was former Miss North Carolina Kiki Elrod, who wore many hats during the span of the six-hour conference and networking event as she introduced speakers, moderated Q-and-A sessions and kept the event on track.

Among those who spoke were Nury Martinez, the only woman serving on Los Angeles City Council, and Dr. Sarah J. Kilpatrick, professor and chair of the department of obstetrics and gynecology at Cedars-Sinai Medical Center. Others included TV writer and producer Janis Hirsch; conductor and former first lady of West Virginia Rachael Worby; Margaret Bhola, business leader and author of “Women I Want to Grow Old With”; and Drs. Adrienne Youdim and Kimberly D. Gregory of Cedars-Sinai.

Hirsch, who wears leg braces, talked about her very first mentor. Bedridden after undergoing one of many operations during her childhood, Hirsch would watch Barbara Walters on “The Today Show.” 

“She isn’t what my grandmother would call a ‘glamour puss,’ ” Hirsch said to a laughing crowd. “Barbara was regular … and she was sitting at a desk with all these men!” 

Mentorships between women were a big part of the conversation during the conference as they discussed WLN’s WoMentoring program, which coordinates mentorships between professional women in established careers and transitioning into that field. Diane Shapiro, WoMentoring’s program manager, said the program is different from most JVS programs that are focused on getting people back to work.

“WoMentoring is a program focused on career development and advancement,” she said.

The event raised nearly $175,000 to benefit WLN programs, including WoMentoring.

— Tess Cutler, Contributing Writer


Elliot Brandt, 45, Western states director for the American Israel Public Affairs Committee (AIPAC) since 2002, will become managing director at the pro-Israel organization’s Washington, D.C., headquarters.

Elliot Brandt.  Photo courtesy of AIPAC 

Brandt’s promotion to the organization’s national staff becomes effective this month. He succeeds Jonathan Missner and will be replaced in Los Angeles by Wayne Klitofsky, currently AIPAC’s deputy director of the Southern Pacific region.

“Although moving to D.C. and leaving this community will be personally very difficult for me, I have devoted my professional life to this cause and believe this is the right next step,” Brandt, who will oversee AIPAC’s national regional operations, development and its campus program, wrote in an email.

Last summer was a busy one for AIPAC. As Israel waged war with Gaza, the pro-Israel organization lobbied Congress to ensure that the United States provided funds to help sustain Israel’s military defenses, among other things.

The lobbying group promotes pro-Israel legislation in the United States and has “10 regional offices and seven satellite offices that help pro-Israel activists … learn how they can affect Israel’s future and security by promoting strong ties with the United States,” according to the AIPAC website.


Rabbi Jonathan Klein, executive director of Clergy and Laity United for Economic Justice, Los Angeles (CLUE-LA), blew the shofar during a Rosh Hashanah celebration at Los Angeles City Hall on Sept. 24.

From left: L.A. City Councilmember Bob Blumenfield, Jewish Federation of Greater Los Angeles President and CEO Jay Sanderson, City Attorney Mike Feuer, L.A. City Councilmember Paul Koretz and Israel’s Consul General David Siegel join Rabbi Jonathan Klein as he blows the shofar. Photo courtesy of Los Angeles City Hall

Program participants also included L.A. City Councilmembers Paul Koretz, Mitch Englander and Bob Blumenfield, City Attorney Mike Feuer, Jewish Federation of Greater Los Angeles President and CEO Jay Sanderson and Israel’s Consul General in Los Angeles David Siegel. The local leaders, who stood by Klein’s side during the morning event in the council’s chambers, noshed on apples and honey in celebration of the New Year

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Hope and help for the homeless at LAFH

Los Angeles Family Housing (LAFH) is the largest provider of homeless services in the San Fernando Valley. The organization got its start in the early 1980s with the conversion of an old North Hollywood motel to house homeless families. Today, LAFH encompasses 23 properties, from Lancaster to Boyle Heights. 

The organization proudly sees 92 percent of its clients go on to secure permanent housing. Last year, it served nearly 3,500 people. 

Stephanie Klasky-Gamer, 46, has been president and CEO of LAFH since 2007. Jewish Journal sat down with the Northridge native and longtime Adat Ari El member in her office at the Sydney M. Irmas Transitional Living Center in North Hollywood, which is home to 65 families, to discuss everything from the myth of people “choosing” to live on the streets to ways that even child volunteers can make a difference.

Jewish Journal: How do individuals or families connect with you? Or how do you connect with them?

Stephanie Klasky-Gamer: We are one of the most sought-after shelters in the county, for families, primarily because of our unique model that allows families to stay together. In contrast, at most shelters … they have a women’s floor and a men’s floor. They separate by gender from 14 on. So a little girl could not stay with her dad.

[At LAFH] whether you are a single dad with his little girl or you are a grandpa, mother, father and four teenage boys, we can accommodate any configuration of a family. It might be crowded if you’re a family of 10, but you have your own bathroom, and the door locks. So, we’re well-known and always full.

How do singles come to us? Word of mouth. We are the only shelter for individuals that is non-recovery-based in the Valley. 

In the last two years we have made a much more concerted effort to do street-based outreach: We go into Tujunga Wash, meet individuals who have been living burrowed in brush for 15 years; we go out into Lake View Terrace. A gentleman we met there, his name is The Wizard. He’s been living at the side of a freeway off-ramp literally for 22 years. So we’re going out into the streets more and identifying the most vulnerable.

JJ: But not everyone necessarily wants help, right?

SKG: We see it as they are not ready for it yet. Nobody wants to live on the street. They may be incapacitated because of mental health. They may be scared.

We just opened up a new part of a building last year. The Wizard, he moved into his own apartment there. It’s not a shelter. He signed a lease. He’s cooking meals in his own kitchen. That took about a year and a half: getting him first to come indoors, then, once indoors, to stay indoors.

JJ: What sort of opportunities are there for volunteers?

SKG: We have a number of volunteer opportunities that we really try to make meaningful for the volunteer and supportive of what our residents need. It could range from hosting a monthly birthday party for all the kids on that property to working in our kitchens and helping to prepare a meal. Another option that is not on-site but that is truly beneficial is doing a collection. We have corporations that do, for example, Toothpaste Tuesdays or diapers on Friday and then donating that to us. 

We just had a teenager do a fabulous reading-cooking club. She would read children’s books to little kids that all had some food association, like “If You Give a Mouse a Cookie,” and they would make cookies. 

We have a tremendous amount of community volunteers through high schools. A lot of them provide assistance through Homework Club. We even have little kids coming on-site. They might be sorting welcome baskets. 

JJ: Beyond providing for their basic needs, what can LAFH do to foster a sense of pride and drive in the clients, especially the kids? 

SKG: They have to earn it here. We have Scrub Day Fridays. Residents have to give back and help clean. There is a lot of focus in our family programs on educating, and educational enrichment. We have a lot of incentives to help our kids succeed academically. 

One of the things we do really well: We celebrate milestones all along our residents’ journeys. We don’t just celebrate when they move into permanent housing. We recognize that a kid gets a great attendance record. If he got a C on a spelling test and he hadn’t been engaged before, we celebrate that. If someone gets a certificate in a job training program, we celebrate. We don’t just celebrate the getting the job. I think that fosters a great sense of pride in the accomplishments that each resident is achieving. 

We [also] have a mandatory savings program.

JJ: There’s a bank at LAFH?

SKG: Yes there is, without any fees. Many of our residents don’t have any form of credit. We do a lot of work on creating budgets and savings. There is tremendous pride when a resident leaves and realizes they saved $2,000. 

They are supposed to save 80 percent of their income no matter what their income is. Remember, they don’t have any expenses when they are living here. They are going to have a lot of expenses when they move out. It doesn’t matter if you’re getting $200 a month in general relief or earning $1,200 a month — we want you to save 80 percent so you leave with some cushion and you get in the good habit of saving.

JJ: Can you share a success story?

SKG: Fara’s story is a wonderful success story. She [and her four children] moved out of the shelter about four years ago. They have remained stable and successful. The mom is Fara, and the oldest daughter is Fara also. They lived here for three years. Fara [the daughter] is only 15 now. She was, like, 11 when she lived here. These were really children who grew up homeless.

That they succeeded in their transition out of homelessness — a single mom with a lot of barriers — this is the proudest, happiest family unit you could meet. Fara [the daughter] is a successful cheerleader in high school, getting straight A’s. … What Fara’s daughter always says is, “My mom always taught us not to let our situation define us. It’s because of her we succeeded.” 

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The High Holiday sermon that saved thousands of lives – and changed mine

Ten years ago, my connection to genocide began and ended with the Holocaust. As a Jew growing up in the 1950s, I internalized a deep sense of responsibility to safeguard the memory of the Shoah, ensuring that the world would understand the dangers of anti-Semitism and act differently in the future. Yet, over the years, when I heard about atrocities facing other people in far away places, like Cambodia and Rwanda, the idea that I could do something – that I should do something – never surfaced. That all changed on Rosh Hashanah in 2004.

I sat in synagogue, as my longtime teacher, Rabbi Harold Schulweis, “>Jewish World Watch – an advocacy organization rooted in the biblical passage from Leviticus, “Do not stand idly by the blood of your neighbor.” Our organization would work to protect those threatened by genocide and mass atrocities by educating our community, lobbying our policymakers to take action, and providing moral support and direct assistance to survivors on the ground.

Soon synagogues across Southern California embraced Jewish World Watch. Our group spread to churches and other organizations throughout the state – and well beyond. We built a coalition of hundreds of thousands of advocates from many different backgrounds and faiths. We staged marches and rallies. We held seminars in schools and City Halls. We brought delegations to Sacramento and Washington, successfully advancing a range of legislation to isolate those perpetrating genocide and protect those who were threatened. We took missions to Darfuri refugee camps to stand in solidarity with the survivors  – and bring their stories back to our communities.

In the decade since that day, we have raised millions of dollars for projects to aid more than 500,000 survivors of genocide and mass atrocities – from “>Solar Cookers, a simple invention that has dramatically improved the safety of Darfuri refugees, allowing women and girls to avoid the frequent assaults that result from leaving their camps to search for firewood.

I’ll never forget my first trip to the Darfuri refugee camps to meet with genocide survivors. Puzzled looks filled the room in our meetings with Darfuri women, who had been raped and tortured, and watched their entire families brutally murdered in front of their eyes. These women were so perplexed by our presence; they couldn’t figure out who we were, where we were from, and most of all, why we would tavel for four days on five separate flights to see them in the barren desert between Chad and Sudan.

We tried to explain why we were there. We spoke about the Jewish people’s experience – how, just like them, we were from an ancient tribe that once faced annihilation.  We told them that the memory of the Holocaust drove us to organize – to speak out when a government attempted to perpetrate genocide on another people. Tears filled the room. The women took off their head coverings and hugged us. We embraced as family, with new bonds of kinship.

I’ve met thousands of survivors from countries in conflict. There are always differences between them and me – in religion, language, culture, and opportunities.  We could define our relationships by those distinctions, but that is never what happens.  Rather, our quest for humanity, our shared hope for a better tomorrow, and our common belief that every person deserves respect and dignity serve as bonds much more powerful than any differences that stand between us. 

As a human being, it is natural to become mired in your own struggle – in righting the wrongs that have been done to your family or your community. Over the past decade, I’ve come to see so clearly that the quest for justice, compassion, and decency will never be successful in a Balkanized world. Our genocides are integrally connected. Allowing injustice to prevail without raising our voices is the same as accepting a world without humanity – and in such a world, no one is safe.

A decade ago, I never could have imagined how one sermon could transform my life – and the lives of so many others. This year, as we enter the holiest time on the Jewish calendar, the need to spread Rabbi Schulweis’ message has never felt more important. In a world plagued by growing conflicts and unimaginable cruelty – from Iraq and Syria, to Sudan and Congo – we must speak out louder and act with more urgency. Indeed, as the Rabbi said from the pulpit ten years ago, nothing less than our humanity is at stake.

Janice Kamenir-Reznik is the President and Co-Founder of Jewish World Watch. She is pictured above with fellow Co-Founder Rabbi Harold M. Schulweis.

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The danger of just talking

It’s out of my mouth before I know I’ve said it. Only right afterward do I recognize the feeling of giving in to the urge to say something I shouldn’t, something that is mean, judgmental or just not mine to tell. When I hear my husband or a friend repeating what I shouldn’t have said, I protest: No, no, I was just talking. I didn’t mean it. 

Torah cautions the children of Israel in Leviticus 19:16 not to be tale-bearers. Talmud considers lashon harah, which means “evil tongue” and refers to gossip or slander, to be as bad as murder, adultery and idol worship combined. Speaking negatively of others — even when what you say is true — or listening to someone else speak negatively without protesting is a sure way to lose your place in the olam habah, the world to come.  

If you don’t have something nice to say, come sit by me” is not what Jewish educators call the Jewish Way. It’s good to be reminded of this as we engage in self-reflection during the High Holy Days. 

Rabbi Gabriel Botnick of Temple Aliyah in Woodland Hills likes to tell the Chasidic tale about a man asking his rabbi how to repair damage caused by malicious gossip. The rabbi tells the man to take a pillow up on the roof, shake out all the feathers and then gather them all in again. Like the feathers, words let loose can’t be called back. (Some rabbis teach that, to be on the safe side, we shouldn’t talk about other people at all.) 

Words are powerful in Jewish thinking. The world itself was created with them. The Targum Jonathan (an Aramaic translation of Torah) calls the very breath that made the first human come alive a “speaking spirit.” We have a holy book and a holy language. Discussion, between study partners or over centuries, is at the heart of our spiritual practice. Vows of silence are rare in Jewish tradition. 

In the ultra-Orthodox world, where children learn to be very careful about lashon harah, this can create confusion about “telling.” Is it OK to report a bully? Someone in power being inappropriate? In more liberal circles, there is a caution about who can use what language. Some words are off-limits for some people. All denominations recognize the power of words and struggle with how to use them for good. 

So how am I supposed to know when I am using them for good? My hunger to be in the know, whether it’s mean, judgmental or just the urge to share a good story, often sweeps right over my urge to be kind, modest or temperate. 

The 19th-century Lithuanian rabbi Israel Meir Kagan, known as the “Chofetz Chaim,” Hebrew for “desires life” — as in the words from Psalm 34: “Who is the person who desires life and loves days that he may see the good? Guard your tongue from evil and your lips from speaking deceit” — made a career of writing about issues of lashon harah. 

What if you are forced to do it? What if you will lose money if you don’t do it? What if you feel really, really certain someone will benefit from hearing what you have to say? 

The answer is, pretty much always, don’t. A person can, carefully and with forethought, speak evil of someone if it will save someone else from harm or, sometimes, if it will help the person herself. 

Botnick says that even though the Talmud likens lashon harah to murder, we understand that it is not exactly like murder. It doesn’t do physical damage. Yet, as anyone who has been subjected to it knows, it is real. The teaching that punishment for speaking evil happens in the spiritual realm indicates to Botnick that the damage it causes is also spiritual. 

To prevent this sort of damage — to others and ourselves — without silencing ourselves, writer and teacher Rabbi Jill Hammer suggests we rely on the “Torah of kindness,” found on the tongue of the woman of valor described in Proverbs 31:26, to help us guard our own impulsive tongues.

Words, in Jewish tradition, are binding as soon as they leave our lips. They commit us to marriage, carry our prayers and create a web of enduring community across centuries. They’re a bridge between people and between worlds.

For me, as a writer, a Jew, and a woman who loves stories and the words they are made of, belief in the potential of speech not just to destroy but also to create is impressively hopeful. 

Now maybe I will remember to be attentive to the gift of words, instead of just talking.

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Playwright Jessica Goldberg’s ‘Better’: When misery begets art

Almost five years ago, playwright Jessica Goldberg traveled back to her hometown of Woodstock, N.Y., to visit her 65-year-old father, who was in hospice, dying from brain cancer in the family’s home.  One day she bid him goodbye as she set off on what she thought would be a short sojourn to New York City. “He kind of smiled; he couldn’t do much more than that,” the 40-year-old playwright recalled during an interview at her home in Silver Lake. “But by the time I reached New York, my mother called to say that he had died.”

Throughout her father’s illness and until his death, Goldberg’s marriage to the actor and playwright Hamish Linklater had been on the rocks. In the following year, “We broke up,” she said. “So it was just like a double whammy, a train wreck.” 

Afterward, Goldberg recalled, “I didn’t sleep, I didn’t eat. Luckily, I had a young daughter, so I had to get up out of bed and make lunch. But working was the one thing I could do. I wrote like crazy; I just became a workaholic. That became my refuge.”

Jessica Goldberg

Goldberg — the author of seven produced plays and recipient of prestigious awards, including the 1999 Susan Smith Blackburn Prize — poured all of her angst into “Better,” a play that will have its world premiere in a production of the Echo Theater Company at the Atwater Village Theatre on Oct. 4.  The story revolves around Annie, a successful restaurateur, who returns to her childhood home to visit her dying father even as her own marriage is in its death throes.  There, she frenetically cooks her grandmother’s Russian-Jewish recipes — an attempt to dispel her grief — and both bonds and spars with her mother, who is shell shocked at the prospect of losing her husband. Among the other characters are Annie’s old high-school flame, Frank, who feels trapped in his life working as a contractor and still living in his hometown; Frank’s bitter ex-wife, Missy; and Annie’s brother, John, a personal trainer who remains in deep denial about their father’s impending death.

The play explores entering life’s second act once the first has imploded, said Goldberg, a soft-spoken, petite brunette with soulful brown eyes. “Suddenly, parents and marriages are dying, and you realize your youthful dreams have been replaced by practical realities. It’s about how we rage against that, perhaps by sleeping with someone you shouldn’t be sleeping with. And finally accepting life’s gains along with life’s [pain], holding both realities at the same time.”

It’s a concept Goldberg learned while navigating her own personal tragedies and also during a course of Jungian psychotherapy: “Jung was a great believer in the embracing of loss,” she said. “Somehow I feel that because I really wallowed in my grief, I have come out OK.”

Goldberg grew up in a secular Jewish home. Both her parents ran their own “left-of-the-dial” record stores; she was surrounded by artists and musicians and played with the children of members of The Band. “But in those days, Woodstock had a very dark edge,” she said. “Everyone was doing a lot of drugs; people would die of overdoses, or there would be a terrible drunk-driving accident.” When Goldberg was in seventh grade, Richard Manuel, a member of The Band, committed suicide.  

Then there was the bias she faced as one of the few Jewish students at her high school, where classmates called her “Jewberg.”  

“Woodstock was a haunted place, and it haunted me,” she said.

And so, after she graduated from New York University’s dramatic writing program and the Juilliard School, her early work often featured young adult characters in distress or in the throes of addiction: “The Hologram Theory” revolves around a circle of New York club kids who eventually commit a murder; “Good Thing” spotlights drugged-out youths who turn to their troubled former high-school counselor for help; and “Refuge” features four teenagers who must fend for themselves after their parents abandon them.

In the mid-2000s, Goldberg explored her Jewish identity in “Katzman and the Mayor,” which tells of a non-religious family that must come to grips with its heritage after a patriarch’s grave is defaced by anti-Semitic vandalism. “If you’re a secular Jew, but people identify you as Jewish, you can’t help but one day want to explore your history,” she said of writing the play.  

“Better” represents a departure, of sorts, for the author. “The themes are more grown-up, with a different kind of angst,” she said. “It’s about trying to come to terms with your life and create meaning for yourself.”

These days, Goldberg said, she is attempting to focus on the present while dispelling concerns about the future. At times, she wonders whether she will ever find another life partner, and whether she might “age out” of the television business, where she has made the bulk of her living in recent years in the writers’ room of shows such as NBC’s “Parenthood.” “I’ve got to work as much as I can in this coming decade,” she said.

Yet, all in all, Goldberg said, “I’m blown away by my life and my luck, and I’m very grateful.” She has a precocious 7-year-old daughter, a friendly relationship with her ex-husband, a new TV pilot in development with Hulu and has recently written a film, “Alex of Venice,” spotlighting an attorney who must rebuild her life after her husband (Chris Messina) suddenly abandons her.  

Even so, Goldberg finds it painful to watch portions of  “Better”: “There are just scenes I find really sad because of a lot of the things I went through,” she said.  “Like when Annie goes into her father’s room and asks of his [impending death]: ‘Is this really going to happen?’ 

“But I do feel very much settled now,” she added.

 

For tickets and information, call (310) 307-3753 or visit EchoTheaterCompany.com.

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What Roy Choi can teach the Jews

I was sitting in Commissary, Roy Choi’s new restaurant on the pool deck of the Line Hotel in Koreatown, thinking about the secret of Choi’s success. 

It was my fourth time in the restaurant in the hotel Choi helped resurrect out of the dry bones of an abandoned Radisson.   

Choi transformed the place. He plopped down a giant fantasy of a greenhouse, filled it with rustic chic decor, and fashioned a menu that incorporates his beloved Korean ingredients with California, Mediterranean and Mexican flavors. The food is delicious; the place is always packed. These days, people even swim in the pool.

Choi revels in the hybridness, the mixed-ness of Los Angeles. Born in Seoul, he came of age in an L.A. that offered the tastes and sounds and colors of some 200 cultures, the most diverse city on the planet.

One fateful day, Choi combined the flavors of Korean barbecue with salsa roja on a soft tortilla, and the Kogi taco was born — and, along with it, the food truck craze that revolutionized American street food.

“There it was, Los Angeles on a plate,” he writes of that first Kogi taco in his new autobiography, “L.A. Son: My Life, My City, My Food.”  

“Maybe it wasn’t everyone’s L.A., but it was mine. It was Koreatown to Melrose to Alvarado to Venice to Crenshaw crumpled into one flavor and bundled up like a gift.”

How did he do it? Not just by blending but by standing out. And I’m not talking, of course, just about tacos.  

Last month, a new business and website launched, The Mash-Up Americans (mashupamericans.com), to celebrate the multiethnic, multicultural America and the fact that we’re not just meeting and mixing, we’re mating. Founded by Brooklynite Amy Choi (no relation) and Angeleno Rebecca Lehrer, the site reflects the reality that the fastest- growing category for race on the U.S. Census is “mixed.” The number of people who reported a mixed-race background grew by 32 percent — to 9 million — between 2000 and 2010. The single-race population increased by just 9.2 percent.

Amy Choi describes herself as a Korean-American married to a Colombian-Mexican-American, and as a mom to “a feisty Korombexican-American.” Lehrer is a self-described “Salvadoran-Jewish-American married to an American-American” — though her Salvadoran side is Jewish by way of Holocaust refugees. In any case, if their children don’t check the box marked “mixed,” the odds are their children’s children will.

“Increasingly,” Census official Nicholas Jones told Pew Research, “Americans are saying they cannot find themselves” on census forms.

Of course in the grand sweep of human evolution, mash-up makes the world go round. That’s why we Jews look more Belgian than Bedouin. Cossacks, Berbers, Templars and others splashed in our gene pool.  After all, is a Kogi taco all that different from a pastrami sandwich, which mashed together basturma, a dried meat that originated in Ottoman-era Turkey, with Eastern European rye?

None of this should surprise us, but it does pose a challenge. In an increasingly mashed-up world, how do we know what our roots are? How do we ground our children in an identity? How does “mashed” not become just “mush”?

Roy Choi has succeeded precisely because his work is founded in his Korean-ness. His embrace of his traditions, his flavors, is what made him unique — it’s what he brought to the party. 

Identity is, after all, not just a funny-sounding last name on a family tree. It is the things that name represents. Not just the foods people cooked, the stories they told, but most important, the values they lived by. What are the bedrock values that a strong Jewish identity brings to the mash-up? The ones that may get mixed but are too valuable to lose?  

This same week, I came across “Judaism’s 10 Best Ideas: A Brief Guide for Seekers,” by Rabbi Arthur Green. At just 100 pages, it speaks to members of the Mashed-Up Generation whose attention span has been calibrated by BuzzFeed.

But Green is a serious scholar, a kabbalist, and he doesn’t reduce, he distills. He manages to deliver what for me is the essence of Jewish teaching, the key values that shape a Jewish identity.

They are: 1) Joy. 2) The fact that we are all created in God’s image. 3) The idea of halacha — walking after a divine path. 4) Tikkun olam — the desire to heal the world. 5) Shabbat. 6) Teshuvah — our capacity for change; 7) Torah — the wrestling with text. 8) Love of education. 9) The embrace of life and death. And finally, 10) The idea of one God, the unity of all things. (I think he missed humor, but no one’s interested in a Top 11 list.)

Many of these values are not unique to Judaism. But taken together, they are what being Jewish stands for — our stories and rituals convey them, our holidays and traditions elevate them. And while we will inevitably blend and mix and mash in the free market of American love and ideas, we need to cherish this identity, nurture it, and offer it to our children and to others, bundled up, as Roy Choi would say, like a gift. 


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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Soul Play

— Parashat Yom Kippur: Leviticus 16:1-34, Numbers 29:7-11

 For many of us, death is “the unthinkable.” Yom Kippur is supposed to help us with this problem. It asks us once a year to spend a day without food, water and other elements of life, and to dress in one of the garments we will be buried in, our white kittel, to invite us to think about our own death.

There are two reasons for this. First, we need to realize its reality and finality, so that we appropriately dread its coming — and make plans against it — by creating a life well lived. And we need to experience its familiarity — and make plans for it — so that when it comes, we will yield to the inevitable with grace.

Because, I’m sorry to say it, we will die.

Our bodies will cease and our souls will move on. Exactly where they will go, Jewish tradition is not clear.  But how our souls will feel during the transition, this has been described in great detail over the centuries.

Each of us has a three-part soul (nefesh, ruach and neshamah), according to the Kabbalists, with each aspect checking out on its own agenda. Ruach, our spirit or personality, often leaves first, leaving a living husk of a person, flickering at the edge of death. Nefesh, our animal soul, is our animating force. Without it, our heart is silent. Neshamah, our spiritual soul, connects us with the Holy One and all of life. It is charged with important tasks between death and burial.

The following scene captures this drama, as death unfolds for a woman I’ll call Rachel, and how Judaism’s death rituals enable the living to provide a cocoon of support for those headed to the afterlife, Olam Haba’ah [the world that is coming/to come]:

 

 “Neshamah, why are we still hanging on? Ruach left a week ago.”

“We can’t bear the thought of leaving,” says Neshamah.  “Even one more breath is worth the effort!”

“We wanted to die with our faculties intact,” Nefesh asserts. “We are depriving Rachel of that. At least when Ruach was here, Rachel was still Rachel. Now all she does is breathe, and wince. There’s no dignity in this lingering. We should let go.”

“We don’t feel free to do that yet. Rachel was tough in life, and we’re all that’s left of that.”

Nefesh prods Neshamah. “You know the Talmud teaches that death can be painless, right? Like drawing a hair out of milk. And she won’t be alone. You’ll be here for a while yet.”

 

Rachel’s brother and sister hover around the bed, breathing along with her labored breaths and stroking her gently. The rabbi arrives. She asks if they would like to have the Viddui read, the prayer of release. They tearfully accept, and chant the Shema together, wishing their sister only peace.

Neshamah is touched, and relaxes her grip. Nefesh slips away. Rachel is no more. The rabbi opens a window for Nefesh to take flight, and lights a candle to honor Neshamah, the last of Rachel’s soul sparks, who will linger among the living until the funeral.

Neshamah floats up and settles into position above Rachel’s head, watching anxiously. The body needs to be properly prepared for the journey, or the soul-parts will never be reunited. Or worse, Neshamah realizes — Rachel can lose the connection between body and soul, and miss out on resurrection in the Time of the Messiah. It all depends on what comes next.

The rabbi calls together a team of holy friends (Chevrah kadishah) to wash and dress Rachel’s body, and another of guardians (Shomrim) to vigil around the clock. An inkling of relief eases over Neshamah, growing as the first shomer arrives and the recitation of Psalms begins.

The Chevrah gathers. They put on their protective clothing, and begin the ritual known as taharah, filling buckets with water. Gently, they bathe Rachel’s body, preparing her for the greatest mikveh of her life, that which follows death. For God is the hope (mikveh) of Israel, we learn in Jeremiah 14:8. Just as the mikveh waters purify the body and embrace us during physical transitions in life, God creates the ultimate purity of soul, through our return (teshuvah) on Yom Kippur, and following death.

It is time for the purification. The team pours vessels of water in overlapping rhythm down Rachel’s body, declaring “she is pure” (tahara hi). It is so.

They lay out the burial garments, and dress her. The garments match those listed in the Yom Kippur morning Torah reading from Leviticus 16:4, describing how the High Priest (Kohen Gadol) prepared to enter the Holy of Holies on Yom Kippur:

“He shall put on the holy linen shirt, and he shall have the linen pants upon his flesh, and shall be girded with the linen belt, and with the linen turban shall he be attired. They are the holy garments; and he shall bathe his flesh in water, and put them on.”

As the team members recite this passage, they tie knots in the shape of letters, to form a physical blessing around Rachel. Then they wrap her in the winding sheet, place her in a wooden casket with holes drilled in the bottom, and offer blessings of protection and love.

Neshamah, strengthened by these acts, feels confident. The funeral will come soon. Rachel’s body will have easy access to the earth. Her path to the World to Come seems sure.

Rabbi Avivah W. Erlick, BCC, is a chaplain in private practice and owner of L.A. Community Chaplaincy Services ( Editor's note: On behalf of Kavod v'Nichum, I extend the hope that you will be inscribed and sealed for a Shanah Tovah Umetukah, a good and sweet year. May it be a year of blessings for you and your loved ones, and may you be sealed for good.


To find a list of of other blogs we think you may find to be of  interest, click on “About” to the right.


GAMLIEL INSTITUTE COURSE: Chevrah Kadisha – Origins & Evolution

We want to acquaint you with the work of the Gamliel Institute, if you are not already familiar with us, and to announce our next upcoming course.

The Gamliel Institute is the leadership-training arm established by Kavod v’Nichum (“Honor and Comfort”), the educational resource for Chevrah Kadisha groups throughout North America. Kavod v’Nichum provides a comprehensive website (www.jewish-funerals.org) on issues related to Jewish end-of-life practices, and offers community and synagogue trainings and educational programs. In addition, Kavod v’Nichum holds annual conferences that focus on issues and concerns dealing with the topics of Jewish death, mourning, burial, and remembrance, including the work of the Chevrah Kadisha and Jewish practices from serious illness to death and mourning, as well as Jewish cemetery operation and maintenance.

The Gamliel Institute offers a program of online, interactive classes at an advanced level. The Gamliel Institute will be offering Course 1: Chevrah Kadisha – Origins and Evolution – to begin October 14, 2014 (with an introductory logistics session on October 7). Course sessions will be on Tuesday evenings online (5 pm Pacific, 8 pm Eastern).

This course is an in-depth study of the origins and history of the Chevrah Kadisha, the Holy Society that deals with the sacred tasks surrounding practical and ritual preparations of the deceased person for a Jewish funeral. The course further examines how the institution and role of the Chevrah Kadisha has evolved over the centuries and in different localities into the modern day.

Are you interested in taking this course? If so, please be in touch with us with questions, or sign up for the course at We are looking for motivated students who want to engage in study of this subject matter and use it to make a difference in their communities.

We also want to enlist your help in finding others who would benefit from this course. Please pass this information along to anyone you think might be interested. Thank you!


Kavod v'Nichum Conference!

Join us for an unforgettable time in beautiful Austin, Texas, Feb 22-24, 2015 for the 13th N. American Chevra Kadisha and Jewish Cemetery Conference. Regiser now! Visit the web page to register, reserve a hotel room, and to make your plans! 

Soul Play Read More »

Flavors of Israel from Atalya’s Kitchen

Is there such a thing as Israeli cuisine? Of course there is! Israeli cuisine is an extraordinarily rich mixture of foods from Jewish communities all over the world. 

When I look at the cultures that have influenced me, I realize their foods have similarities to Israeli cuisine. My parents were born in Israel. The Altman family, my father’s family, came from Poland but lived in Germany until 1936 and then immigrated to Israel. My mother was born to parents who immigrated to Israel from Libya. My great-grandmother was born in Alexandria, Egypt, and is a granddaughter of the Montefiore family from Livorno, Italy. My mother’s grandfather is descended from a Turkish family. 

It is no wonder, then, that the Israeli kitchen, as well as my own kitchen, has so many different traditions, styles and flavors. 

I live in an ancient stone village that is located on the western slopes of Jerusalem and enjoys cool breezes from the Mediterranean. The village is called Ein Karem, which translates as “spring of the vineyard,” a reminder that grapes have been grown there since biblical times. I was born there, and after four years of traveling the world as a young woman, I set up my kitchen there and host people from around the world. Outside is my garden, where figs and pomegranates, almonds and peaches, Jerusalem artichokes and many herbs grow. I work constantly. My work is creative and physical — kneading, waiting for the dough to rise, checking flavors, baking, cooking, hosting and storytelling. I always say that I work a lot, but not hard. I’m full of passion for everything to do with cooking and baking, and full of love when it comes to entertaining others, so my work fills me with much happiness and satisfaction.   

I buy most of my ingredients in the legendary Mahane Yehuda Market in Jerusalem — a colorful, exciting market full of the best and freshest of everything. 

At the age of 8, I cooked my first meal. I invited 15 guests, came home from school one day with a friend to help me, and we cooked. Our guests and my parents were so thrilled, and it was then that I realized this was what I wanted to do with my life — to cook, host and entertain people in my home. Today I entertain people at the same table, facing the same magnificent view of the mountains of Jerusalem in the biblical village of Ein Karem.

For the New Year, I have created a wonderful holiday menu, based on both the rich Mediterranean cuisine and the traditional Jewish cuisine. You can make these dishes ahead and use them to break the Yom Kippur fast, or save them for Sukkot.

BULGUR SALAD WITH POMEGRANATE SEEDS 

I love using bulgur in salad because we can flavor it in so many ways. I like to go out into my garden and pick the ingredients. The salad changes season by season, depending on what is growing in the garden.

  • 3/4 cup medium bulgur 
  • Handful of fresh parsley 
  • Handful of fresh cilantro 
  • Handful of fresh arugula 
  • Handful of fresh mint 
  • 8 sprigs fresh oregano 
  • 8 sprigs fresh thyme 
  • 1 cup walnuts, toasted and chopped 
  • 1 cup dried cranberries, chopped 
  • Seeds of 1 large, sweet pomegranate 
  • Juice of 1 large lemon 
  • 2 tablespoons olive oil 
  • 2 tablespoons pomegranate juice concentrate 
  • Pinch of salt 

 

Soak the bulgur in a bowl of room-temperature water for at least three hours. Drain bulgur and place in a large bowl. Clean and chop all herbs; add to bowl. Add chopped walnuts, chopped cranberries and pomegranate seeds. Add lemon juice, olive oil, pomegranate juice concentrate and salt. Combine well and serve.

Makes 6 to 8 servings.


MOROCCAN CHICKEN WITH DRIED FRUIT 

In this recipe, I use ras el hanout, a Moroccan spice mixture, widely used in the Middle East. Many gourmet stores and online sources carry it.

  • 2 carrots 
  • 1 large onion 
  • 4 stalks celery 
  • 1/2 cup white wine 
  • 1/2 cup water
  • 1/2 cup freshly squeezed orange juice 
  • Salt 
  • 1/4 teaspoon paprika 
  • 1 teaspoon ras el hanout (or 1/3 teaspoon each ground cumin, ground cinnamon and black pepper)
  • 4 chicken-leg thigh quarters, cut in half 
  • 1/4 cup olive oil 
  • 12 pitted dates 
  • 12 pitted prunes 
  • 1/2 cup dark seedless raisins 

 

Peel and slice carrots, onions and celery; place in a large bowl. Add wine, water, orange juice, salt, paprika and ras el hanout; stir to combine. Add chicken pieces, cover and refrigerate for at least two hours to marinate. 

Remove chicken from marinade, reserving marinade.

Heat oil in large skillet, then brown chicken, a few pieces at a time, over medium heat. 

Transfer chicken to a large baking dish, pour reserved marinade over chicken, and cover with aluminum foil. Bake at 325 F for 1 hour. 

Uncover, add dates, prunes and raisins, making sure they are covered with the marinade, return to oven, and bake 30 minutes longer. 

Makes 8 servings.

Flavors of Israel from Atalya’s Kitchen Read More »

Can moderation join abstinence as an addiction therapy?

In 2001, as 25-year-old Adi Jaffe lay on the pavement in the intersection of Beverly Drive and Olympic Boulevard following a devastating motorcycle crash, his broken tibia and fibula were not his biggest problem. Rather, that would be the amount of cocaine he was carrying (and selling), which could easily have netted him 20 to 30 years in prison.

Unable to walk and in need of immediate medical attention, Jaffe was arrested on the spot. 

Thirteen years later, Jaffe is now executive director and co-founder of Alternatives Addiction Treatment, an outpatient rehab clinic focused on helping substance abusers, primarily alcoholics, who are losing — or have lost — control over their lives. 

Jaffe said in an interview in the center’s Beverly Hills office that he resisted entering a treatment program until his attorney informed him that if he did not admit to being a methamphetamine addict (which he was) and commit to a rehab program, he would face a long prison sentence. 

The Tel Aviv native entered a 12-step program while serving a one-year sentence at Los Angeles County Men’s Central Jail. After sobering up, Jaffe earned a doctorate in psychology from UCLA and is now a seasoned researcher and clinician, specializing in understanding how people fall into addiction. He’s also been successful at helping them recover.

One catch, though: While Jaffe himself went through a 12-step program — the consensus go-to treatment for overcoming addiction — and abstained for three years before slowly reincorporating alcohol into his life, he now believes that telling everyone with any dependence on alcohol that they must never drink again — a core tenet of the 12 steps — does more harm than good. 

Jaffe, along with clinical psychologist and recovered alcoholic Marc Kern, runs Alternatives, with treatment centers in Beverly Hills and Irvine. Their program operates on the notion that moderation, not abstinence, is often a preferable treatment option for alcoholics, or at least those in the early stages of dependence. For 40 years, the idea that people with drinking problems serious enough to need treatment would be able to learn to stop at just a few drinks has generated fierce debate and has failed to gain a foothold in the mainstream addiction recovery world. 

Today, Jaffe’s program, and a growing number of programs like it in the United States and Canada, is offering the option of a middle path, indicating a sea change may be developing, however slowly.

“Most people who struggle with drugs and alcohol are actually not those stereotypical addicts who need lifelong abstinence,” Jaffe said. “Most people don’t fall into that bucket; they just get dropped into it for lack of another bucket.”

The Alternatives program and other “controlled use” centers offer both a moderation and an abstinence track — the former, Jaffe believes and research indicates, is in fact more effective for alcoholics with severe dependence than abstinence tracks.

Jaffe likens the abstinence-only approach to a doctor advising a patient experiencing foot pain to amputate below the knee — the solution, he believes, may be an overreaction to the problem, and the all-or-nothing approach can scare away people who need treatment but aren’t willing to commit to forgoing alcohol for the rest of their lives.

“You really don’t want to go for the hardest, most restrictive version of treatment first,” Jaffe said. “Most diabetics don’t go to daily insulin right away.”

Jaffe and Kern opened Alternatives in 2013 and have so far graduated 29 people. According to Jaffe, of the clients still sending information to the center, 12 are now abstaining and eight to 10 are drinking in moderation.

In place of the 12-step model, which emphasizes an addict’s powerlessness over alcohol and the need for a God-based, spiritual element in recovery, Jaffe’s clients work on mindfulness training, neuro-feedback tests and other advanced science-based treatments that seek to change the habit-forming parts of an addict’s brain.

In their first week at the clinic, which Jaffe terms “boot camp,” clients have 32 hours of one-on-one time with Jaffe, Kern and their team of seven doctors, clinicians and mindfulness experts. The moderation track lasts six months and the abstinence track has both a two-month and six-month option — drinking with control, the co-founders believe, takes more work than not drinking at all. 

Following the initial week, treatments consist of 10 to 15 hours per week doing neurological feedback exercises, therapy sessions and group activities such as hikes, movies and beach visits.

A central social element of Western cultures and widely available in most countries, alcohol’s appeal is not far behind that of sex.So, Jaffe asks, why are alcohol addicts and sex addicts treated so differently? 

“Imagine for a second a treatment for people with sex issues that would dictate that they have to abstain for the rest of their life — nobody would ever go there,” Jaffe said. “But we do it to people with [alcohol] addiction all the time.”

A five-year study published in 2012 by Columbia University’s National Center on Addiction and Substance Abuse found that only about 10 percent of Americans older than 12 who have drug or alcohol addiction seek treatment. 

Modern research on the abstinence-only versus moderation debate dates back to a 1970s study of 20 patients at Patton State Hospital in San Bernardino, in which researchers Mark and Linda Sobell concluded that alcoholics who are taught controlled drinking techniques functioned better after two years than alcoholics taught to abstain. 

Although their study provoked a harsh response from researchers who believed in the 12-step model and accused the Sobells of publishing exaggerated or fraudulent claims, numerous recent studies have indicated a moderation approach can be more effective both in getting problem drinkers to enter into treatment and in keeping them from falling into a state of severe drinking. The Sobells currently run a recovery treatment center at Nova Southeastern University in Florida that bills itself as a “non-12-step alternative treatment.”

A 2006 study by the health research group Cochrane examined data from 40 years of worldwide alcohol treatment and found no evidence that “unequivocally demonstrated the effectiveness of” the 12-step approach in reducing dependence. A 2001-2002 epidemiological study by the National Institute on Alcohol Abuse and Alcoholism looked at 43,000 adult alcohol abusers in the United States and found that among the 35.9 percent of people considered “fully recovered” after one year, 18.2 percent were abstaining and 17.7 percent were “low-risk” (i.e. moderate) drinkers.

A major shift in how medical and treatment professionals view alcoholism is illustrated in the fifth edition of the Diagnostic and Statistical Manual of Mental Disorders (known as the DSM-V), released in 2013, which paints alcohol addiction as a spectrum — people with some form of addiction can either be mildly, moderately or severely dependent, which is a more segmented view of alcoholism than had been accepted in previous editions of the DSM. “Historically it was like an on and off switch,” Kern said. “Either you were addicted or you were not addicted.”

Mark Sobell, in a telephone interview from Florida, said that most existing alcohol treatment programs are geared toward people with severe dependence, who, he said, typically want to abstain and not moderate. They are not created with an eye on those who, as the DSM-V puts it, have mild or moderate alcohol problems — which Sobell said constitutes the majority of people with any form of drinking disorder.

Moderation advocates often point to the reportedly low success rate of 12-step abstinence-focused programs (estimates range from 5 to 10 percent) as one reason programs like Jaffe’s should, at the very least, not be considered taboo. Wayne Skinner, a clinical director at Toronto’s Centre for Addiction and Mental Health (CAMH), indicated in a telephone interview that the uniform abstinence treatment in the United States does not comport with the reality of alcoholism as a “continuum.”

“The treatment ideology in America is very strongly oriented to, ‘If you’ve got a problem you’re an alcoholic, and if you’re an alcoholic you should be abstinent for the rest of your life,’ ” Skinner said, adding that this ideology isn’t particularly helpful given that “the batting average of the abstinent-only approach hasn’t been terrific.” Skinner’s center at CAMH will accept patients who cannot commit to abstinence, or even moderation, but are concerned enough with their own bad habits to seek out treatment.

“[Moderation advocates] are not against people being abstinent, they just want to introduce the idea that for some people it might be possible to moderate your drinking,” Skinner said. “People who have less severe problems often do well with a moderation approach.”

Skeptics of controlled drinking programs, which includes the majority of clinicians in addiction recovery, say that moderation is simply not possible when it comes to a true addict. 

Peter Nathan is a clinical psychologist with an extensive background in alcoholism treatment and research, who once, but no longer, believed that controlled drinking would provide a major breakthrough in alcoholism treatment. He said that, like many junior alcoholism researchers, he began his career doubting the efficacy of 12-step programs, a treatment method he has since embraced.

“At the end of the ’70s I pretty much had come to the conclusion that it was not responsible to continue to provide this kind of treatment, because the data did not suggest that chronic alcoholics were able to get better, were able to resume a pattern of responsible controlled drinking,” Nathan said in a telephone interview. “It’s amazing that it’s still around.”

Distinguishing between alcoholics and those who get “carried away now and again,” Constance Scharff, director of addiction research at the Cliffside Malibu treatment center, believes problem drinkers can benefit from moderation treatment. “You might be able to learn some skills to keep your drinking in check,” she said.

However, while Scharff, like Nathan, considers moderation treatment a “disservice” for people with severe dependence on alcohol, she also does not consider the 12 steps to be an effective treatment method, notwithstanding the valuable camaraderie and support that Alcoholics Anonymous provides. 

“Twelve-step programs, I say it publicly and I’m sorry I have to, that is not treatment — that is not rehab,” she said. “What would we say about a cancer treatment that only had a 10 percent success rate? We’d say that’s terrible.”

Cliffside Malibu’s treatment regimen, which is highly influenced by Scharff’s research, focuses on the structure of an addict’s brain, which, she said, more or less necessitates a lifetime of abstinence if they want to lead productive lives. She pointed to actor Philip Seymour Hoffman, who died last February from a heroin overdose. He had relapsed in 2012 after remaining clean for 23 years. 

“Philip Seymour Hoffman is a great example of that. He hadn’t been using for 23 years, but his brain structure and biochemistry said, ‘You know you’re using like you used to use 23 years ago,’ ” Scharff said. “When you go back into addiction, that old structure of addiction is still there, and it just wipes people out.”

At a point in the abstinence versus moderation debate, terminology becomes a key factor, with some, like Scharff, saying that a “true” alcoholic cannot control his or her drinking, implying that those with some level of dependence who can nevertheless moderate are not technically alcoholics.

“When you tell an alcoholic that they can moderate, you’re lying to them,” Scharff said. Another point Scharff added is that addicts sometimes think, usually mistakenly, that their addiction won’t transfer between substances and that if they abstain say, from meth, they can try to use something else in moderation.

Jaffe, who said that for the past eight years he has consumed alcohol moderately — an average of a few drinks per week — without issue, has had people tell him that he was either never “truly” a drug addict (in addition to once being an alcohol abuser) or that he will eventually relapse because of his decision not to abstain. 

“I don’t know how to answer that,” he said. “Maybe they are right, maybe they are wrong.”

Can moderation join abstinence as an addiction therapy? Read More »

Hugo Ballin: The Jewish muralist of Los Angeles

If you’ve ever attended services in the historic Wilshire Boulevard Temple, chances are you’ve been awestruck by the elaborate mural that wraps around the Magnin Sanctuary. Beginning with Genesis and ending in 1929, when the mural was commissioned, it tells the epic story of the Jewish people over the course of thousands of years.

The artist was painter, filmmaker and muralist Hugo Ballin, a silent-film producer who created some of Los Angeles’ most striking civic murals. The UCLA Center for Jewish Studies’ Mapping Jewish L.A. project has added to its website a new exhibition, “Hugo Ballin’s Los Angeles,” which celebrates his life and artistic career and includes essays drawn from archival materials from the Hugo Ballin papers and immersive photographs to offer a 360-degree panoramic view of his greatest works.

Born in New York City in 1879 to German- Jewish immigrants, Ballin studied at the Art Students League of New York. His first notable accomplishment was the creation of 26 murals for the interior of the newly built Wisconsin State Capitol. He went on to become an art director and production designer for Samuel Goldwyn, founded his own silent-film production company, and married film actress Mabel Croft Ballin. 

“The story of his life echoes some tropes that occurred particularly with the Hollywood Jewish community,” said Caroline Luce, chief curator for Mapping Jewish L.A. “He was one of a cohort of young men eager to make their way in the American scene, who came to Los Angeles thinking that it provided virgin territory upon which to realize their grandiose visions of themselves,” Luce said. “While Jews in New York and New England had to face entrenched social and artistic hierarchies, L.A. seemed to promise a chance to achieve fame, fortune and positions within the elite circles of power.”

As talking pictures began to emerge, Ballin’s production company folded in 1925. He quit the film industry to focus on his first career — painting — and soon became recognized among the foremost muralists in Southern California. His large-scale works include “The March of Science Through the Ages” at Griffith Observatory, “The Apotheosis of Power” at Southern California Edison and “The Four Freedoms” at Burbank City Hall. 

Ballin trained in the Beaux-Arts movement of European-educated artists reinterpreting classical styles and motifs. As the United States rapidly expanded and developed, the naked landscape offered a canvas for these artists to demonstrate their abilities. His painting style matched the neoclassical architecture of the Wisconsin State Capitol: “giant murals with beautiful virginal women, representing virtues of the state,” Luce said. Just 20 at the turn of the century, Ballin was seen as a young prodigy.

But changing tastes would leave Ballin behind. “He was coming up against a rising cadre of artists for whom that neoclassical style was just an insufficiently interesting, provocative, innovative form,” Luce said. “These guys were experimenting with much more avant-garde, modernist styles in much more public spaces.”

Beginning in the 1920s, “the big three” Mexican muralists — Diego Rivera, José Clemente Orozco and David Alfaro Siqueiros — conveyed social and political messages on public buildings that would serve as inspiration for the Chicano art movement. These muralists sought to elevate the masses, and their work made the Beaux-Arts style seem old-fashioned.

The irony is that because Ballin’s work was more conservative, his murals weren’t whitewashed, and therefore they endure today. Siqueiros’ 1932 masterpiece “Tropical America” on Olvera Street, an allegorical depiction of the struggle against imperialism, angered the downtown business and political establishment, and within a year of its unveiling it was painted over.

The use of new technologies allows viewers to see Ballin’s murals assembled as a comprehensive body of work. It also reveals the subtle changes in the evolution of his painting style, from his earliest work in New York in the 1910s to his final commissions in Los Angeles in the 1950s. Ballin never discussed it, but the realism of the Mexican muralists may have influenced his later work. For example, an early mural represents justice as a woman in flowing robes. Later, he depicts justice as a courtroom scene.

“While Ballin never lost his affinity for painting beautiful women — many of whom looked a lot like his wife — you can see him adopting some of these more realistic scenes and representing real characters from Los Angeles’ history and from the history of science, as in the case of the Griffith Observatory, in his murals,” Luce said.

Wilshire Boulevard Temple has long been associated with the Jewish filmmakers in Hollywood. Like a movie theater, the sanctuary lacks a center aisle — since those are the best seats in the house. It was therefore fitting that Rabbi Edgar F. Magnin would choose a film producer to paint the murals for the sanctuary in 1929, and that the Warner brothers commissioned the work. 

As USC art historian MacKenzie Stevens points out in her description of the Jewish scholars Rashi and Maimonides in the mural, the lighting on Rashi’s face provides a clear example of the influence of film. An unseen light source casts a large shadow that magnifies his greatness. The central figures draw the viewer’s attention to the foreground, while thematic elements dominate the background — all lessons Ballin learned from his career as a filmmaker.

“The murals themselves almost mimic a film strip,” Luce said. “It’s one long montage of Jewish history that wraps around the sanctuary and has a celluloid quality to it.”

The Mapping Jewish L.A. project kicked off in 2011 with a layered map of the Jewish cultural, social, economic and architectural history of Boyle Heights. Upcoming projects include an exhibition on anti-Nazi activism and a digital anthology of locally published Yiddish books, poetry and journalism.

“We really wanted to enhance the documentation of the history of Jews living in and contributing to the growth of L.A. as a global metropolis,” said Todd Presner, director of the UCLA Center for Jewish Studies.

The website’s panoramic photos were taken by David Wu, who also designed all the graphical interfaces for the website. “Viewing the physical murals in person was a great experience,” Wu said. “Looking at pictures in a book or on a computer really pales in comparison. I really hope that the exhibit encourages people to visit these spaces, as it is an experience that cannot be replicated through the website, even with the 360-degree panoramas.”

You can see “Hugo Ballin’s Los Angeles” by going to www.mappingjewishla.org.

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