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October 23, 2014

Ebola fears should not blind us to compassion … or common sense

Along with Ebola in Africa, there’s been an outbreak of hysteria in Washington.

“The White House should immediately ban travel from Liberia, Sierra Leone and Guinea to contain the spread of Ebola,” Sen. Ted Cruz (R-Texas) said last week. “It’s time for Washington to take action to protect the American people.”

Supporting such a ban, Sen. Rand Paul (R- Ky.) said, “I think because of political correctness we’re not really making sound, rational, scientific decisions on this.”

In fact, it is the ability to make sound, rational and scientific decisions that has flown out the window — along with a sense of compassion.

The Jewish community should speak out forcefully against these calls. They are deeply flawed from a logical point of view, from a public policy point of view and from a moral point of view. The truth is that trying to seal U.S. borders, revoke visas, and ban flights to and from African nations will not protect the American people. In fact, such actions will endanger us further.

The vast and overwhelming majority of America’s leading public health professionals clearly that these isolationist measures would create a range of detrimental unintended consequences, sending the crisis into yet a deeper spiral. A flight ban on West African countries would not stop most people from coming to the United States. It would simply encourage travelers to use more circuitous routes and change planes in other countries, while hiding any contact that they have had with the disease. The challenging work of tracing the spread of Ebola — and preventing outbreaks in the U.S. — would become even more difficult for America’s public health professionals.

Further, a travel ban would make it nearly impossible for U.S. nongovernmental organizations to send aid workers into the stricken regions that are in grave need of assistance to treat the infected and to contain the spread of the disease. Broken health-care systems and a dire shortage of healthcare workers are a major driver of the rapid spread of Ebola. The disease has now claimed more than 4,500 lives; by many estimates, the number of infected people could d present conditions continue. The last thing we want to do is to withdraw from this global crisis.

The best way to safeguard our country — and our values, as Americans and Jews — is to act. As the president of Jewish World Watch (JWW) — an organization dedicated to fighting genocide and mass atrocities, with a major focus on conflicts in Sudan and the Democratic Republic of the Congo — I often encounter people who say that we should let Africa solve its own problems. This notion is anything but Jewish. Indeed, it is fundamental in the Torah, and we have been taught through the ages, that Jews have a moral duty not only to protect our own but also to repair and steward the world. Through JWW’s work in Africa, I have witnessed directly how engagement and partnership in the world’s most violent, isolated and downtrodden areas, such as Darfur and the Democratic Republic of the Congo, can produce miraculous results — results that lift people out of the depths of despair and save thousands of lives.

Conversely, I have also witnessed how Western complacency and inaction allows small challenges to grow into great catastrophes. From Rwanda to Sudan to Congo, many millions have perished in African “conflicts” that could have been contained if the international community acted earlier and more effectively.

In some ways, this Ebola outbreak is a product of that tragic history. Two of the three countries now devastated by Ebola have been ravaged by war over the past two decades. These recent conflicts in Liberia and Sierra Leone have claimed the lives of an estimated 200,000 people — and inflicted a major toll on these countries’ ability to build health infrastructure and respond to emergencies.

In Liberia, the health-care system is now teetering on the brink of collapse, with hospitals closing and medical staff fleeing the country. This has left much of the population without access to basic health-care services. As a result, death rates are skyrocketing among patients who do not have Ebola — from pregnant women to people with HIV/AIDS, malaria and tuberculosis.

There is great fear that political instability will follow in the wake of the chaos created by Ebola if and when it spreads across the African continent. As the crisis escalates, I can’t help but think of how it would devastate the many vulnerable communities that I have come to know in Congo, where some progress has been made in working toward peace after decades of war that has claimed the lives of 6 million people. In many communities that JWW supports, the nearest medical care is at least a 10-hour walk away.

Putting our heads in the sand and effectively withdrawing our doctors and humanitarian aid workers would leave many millions even more vulnerable and enable Ebola to continue spreading across Africa, around the world and into the United States. Instead of pulling back, we need a massive investment of resources and an influx of experts into the region to contain the disease before the crisis becomes even more catastrophic. Fighting Ebola will be expensive. But it will be much less destabilizing and much less costly — both in lives and in resources — the sooner the U.S. intervenes on the ground in Africa with all of our might.

The fear that drives so many to isolationism is human. Yet, our planet is too small — our world is too interconnected — to build a wall that shields us from Ebola. As Americans, as Jews, as human beings, now is the time to breathe life into our values — before it is too late. 

Janice Kamenir-Reznik is the co-founder and president of Jewish World Watch, an organization committed to combatting genocide and mass atrocities through education, advocacy and direct aid to survivors.

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Ralph I. Goldman, communal leader; 100

While remembering the past, it is essential to think about the future. The death of Ralph I. Goldman in Jerusalem on Oct. 7, at 100 years of age, made me, once again, understand how important it is to keep both in mind. 

Ralph Goldman was a giant in the field of Jewish communal service. His name is synonymous with the American Jewish Joint Distribution Committee (JDC), or “the Joint” as it was known to thousands of Jews who survived the Holocaust and to many others throughout the Jewish world. He had a tremendous impact on Jewish life in Central and Eastern European countries — Russia, Ukraine, Belarus, Moldova and other now-autonomous nations once part of the USSR — during the 20plus years since the fall of communism. 

It is hard to imagine another communal leader whose life encompassed so many seminal events of contemporary Jewish life. After working with displaced survivors in the aftermath of the Holocaust, Goldman became a senior aide and trusted adviser to David Ben-Gurion, Israel’s first prime minister. In Israel, Goldman spearheaded the establishment of the community center movement, services to senior adults, mental health and gerontological services, and many other institutions of Israeli cultural, social and educational life. 

Ralph always looked forward. He recognized that the world at large and the Jewish world were always changing. He had both the vision and intellect to see that tomorrow’s Jewish leadership would need not only memory of the past but also practical skills to effectively solve new and complex problems, whether regarding social welfare, health or the revival of Jewish life. 

It is a tribute to Ralph and his vision that the JDC established the Ralph I. Goldman Fellowship in International Service, which selects the most outstanding of the new generation of Jewish communal leaders to develop their leadership skills by working around the world. 

Let us allow Ralph Goldman’s own words to speak for themselves: “There is a single Jewish world: intertwined and interconnected.” 

This is his legacy.

John Fishel is the former president of The Jewish Federation of Greater Los Angeles. 

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Converts say Freundel’s abuse of power extended beyond mikvah peeping

CORRECTION: This version corrects the date of Mandel's conversion. It took place eight months after her “practice dunk,” not a year and eight months later. The correction appears in paragraph 10


When Rabbi Barry Freundel asked Bethany Mandel to take a “really long shower” before a “practice dunk” in the mikvah prior to her formal conversion to Judaism, the whole request seemed a bit odd, she says.

For one thing, Freundel instructed her to skip the pre-mikvah checklist, which includes things like cleaning out one’s navel, trimming nails, and getting rid of excess hair and skin. For another, she had never heard of practice dunking.

But Mandel eventually bought the rabbi’s explanation: that women performing the ritual for the first time at their actual conversions might in their nervousness and confusion turn around and mistakenly expose themselves to the three rabbis present. Mandel said she, like other women who took practice dunks, actually found the trial run helpful.

But that was before last week when Freundel, a prominent Orthodox leader and rabbi at Washington’s Kesher Israel synagogue, was arrested for allegedly installing a clock radio with a hidden camera in the mikvah’s shower room. He is believed to have clandestinely filmed women showering and undressing before their practice dunks and the monthly immersions that married Orthodox women perform following menstruation.

Freundel has been charged with six counts of misdemeanor voyeurism and suspended without pay from his job.

Looking back, Mandel says, elements of the experience were deeply suspect.

“At first I was like, this was weird, but when he was waiting in the waiting room I thought this is just me being paranoid,” Mandel said. Now, she says, “It makes me ill.”

Peeping was not the only form of abuse that converts said they experienced at Freundel’s hands. The rabbi also demanded that conversion candidates perform clerical duties on his behalf and donate money to the Washington Beit Din, or rabbinical court. These candidates, practically all of them women, would organize his files, open his mail, pay his bills, take dictation and respond to emails on his behalf.

Many felt they had no recourse but to comply with Freundel’s requests.

“My entire conversion was doing office work for him and teaching myself,” said a Maryland resident who converted in 2012 after two years of working with Freundel and spoke with JTA on the condition of anonymity. “I was so desperate to convert and move on with my life that I was willing to play along.”

Mandel, too, had no idea when her conversion would be complete. After her practice dunk in October 2010, it took another eight months for Freundel to green-light her actual conversion.

“You’d meet with him and he’d at some point arbitrarily decide that you were ready to go to the beit din,” Mandel said. “There was no clear outline or timeline or requirements. I didn’t go to classes or study.”

The peeping Tom revelations, while the most extraordinary of the allegations against Freundel, have helped pull back the curtain on what may be a far more common problem in the Orthodox world: the abuse of prospective converts by the rabbis who convert them. In Freundel’s case, the rabbi allegedly abused his power both for sexual and non-sexual purposes.

The Rabbinical Council of America, which rebuked Freundel two years ago for misusing conversion candidates for clerical work, says it is reviewing its procedures to better safeguard against such exploitation.

For the women whose privacy was violated by Freundel’s alleged actions, the revelations have been shocking — but in retrospect, they said, not out of character with a man many deemed “creepy.”

One female candidate for conversion who declined to be identified for fear that her 2012 conversion could be challenged said Freundel made her ride with him to Towson University near Baltimore, where Freundel taught in the Department of Philosophy and Religious Studies, to do secretarial work. The woman, who was single at the time, said the rides were uncomfortable and the work was onerous, particularly because she worked nights and needed her days free to catch up on sleep.

But she didn’t dare say no to Freundel because he held the prerogative to declare her ready for conversion.

“When you’re going through conversion, you don’t know the timeline of when you’re going to finish — there’s so much power being wielded over you, and in the interim you’re in limbo,” she said. “You can’t move, you can’t switch jobs to another location, because you have to live in the community where you’re converting. I felt a great sense of desperation to get the process over as fast as possible.”

She said Freundel made comments that struck her as strange and inappropriate.

“He made a lot of comments that didn’t sit right for me about my appearance, about how attractive he thought I was, about whether guys were pursuing me, about my clothing,” she recalled. “I found it quite uncomfortable to be around him for long periods of time alone.”

Mandel said her own conversion process was terribly disjointed even though Freundel was part of the committee that established conversion policies and standards for the Rabbinical Council of America. Freundel was also known for being an advocate of opening up certain leadership roles in Orthodoxy to women, such as synagogue presidencies.

The RCA, which suspended Freundel’s membership following his Oct. 14 arrest, says it has appointed a committee to review its entire conversion system to determine if and where changes are needed to prevent rabbinic abuse. The organization, which serves as the main rabbinical association for centrist Orthodox rabbis in the United States, also said it would appoint women to serve as ombudsmen for every rabbinical conversion court in the country to “receive any concerns of female candidates to conversion.”

Rabbi Mark Dratch, the RCA’s executive vice president, said in an interview that it’s difficult for the RCA to police its members closely.

“Because they are scattered throughout the country, we don’t have a lot of hands-on oversight,” he said.

The appointment of female ombudsmen, Dratch said, is meant to address this problem.

“We wanted to create all kinds of opportunities for potential converts to feel safe to share their discomforts and concerns,” he said. “We want to support a healthy conversion process.”

Critics say the RCA is not up to the task, as demonstrated by its failure to identify Freundel’s alleged misdeeds despite at least two prior complaints against him. One was about using prospective converts for clerical tasks and soliciting the beit din donations, as well as maintaining a joint bank account with a conversion candidate. In the other, Freundel was accused of sharing a sleeper compartment on an overnight train with a woman who was not his wife.

The RCA says it appointed a committee to investigate the first complaint and concluded that while the behavior was inappropriate, there was no malicious intent. Dratch says Freundel asked many congregants, not just converts, for clerical help and donations, and the joint checking account was intended to help a prospective convert. Freundel was reprimanded and agreed to stop.

As to the train incident, the RCA says Freundel was confronted and provided a “reasonable explanation,” and there was no evidence of inappropriate behavior, but did not elaborate.

“A delegation was sent to Washington to speak with Freundel,” Dratch recalled. “They came back with a recommendation that didn’t rise to a level where he had to be dismissed.”

Among those tasked by the RCA and its affiliated Beth Din of America with investigating Freundel were two attorneys who now lead major Jewish organizations: Allen Fagin, now the chief professional at the Orthodox Union, and Eric Goldstein, now CEO of the UJA-Federation of New York. Goldstein declined to comment to JTA; a representative for Fagin said he was unavailable for comment.

A rabbinic critic interviewed by JTA said the RCA’s approach to Freundel was “totally incompetent.”

“The organization should have seen a red flag and they didn’t,” said the critic, who declined to be named because he said he did not want to be a distraction. “This is a story of a Jewish institution missing the warning signs because they answer to nobody.”

The critic compared the RCA’s handling of the Freundel allegations to the failure by Yeshiva University to reign in the inappropriate behavior of Rabbi George Finkelstein, a teacher and administrator at Y.U.’s high school for boys who over the course of three decades allegedly wrestled and hugged boys inappropriately, and the failure of the Orthodox Union to put a stop to the abuse of minors by Rabbi Baruch Lanner, who was exposed by reports in The New York Jewish Week and eventually was convicted in 2002 of two counts of child sexual abuse.

Freundel, 62, has pleaded not guilty to the six charges of misdemeanor voyeurism. His attorney, Jeffrey Harris of the Washington firm Rubin, Winston, Diercks, Harris & Cooke L.L.P., did not return a call seeking comment. Freundel’s next court date is Nov. 12.

The RCA and the Chief Rabbinate of Israel have affirmed that all the conversions Freundel oversaw prior to his arrest remain valid.

Elanit Jakabovics, Kesher Israel’s board president, declined to be interviewed for this story. But the address she delivered to her congregation on Oct. 15, on the holiday of Shemini Atzeret, a day after Freundel’s arrest, wasposted on the synagogue’s website.

“There are no words to describe the shock, devastation, and heartbreak we are all feeling at this moment,” she said. “Our trust has been violated. Mikvah is an intensely sacred, private ritual space. It is also supposed to be a sanctuary — a space of inviolable intimacy and privacy, where we go to cleanse ourselves and reckon with ourselves and our aspirations to a right Jewish life. But these sacred spaces — our shul and our mikvah — have now been tarnished. Our inviolability has been violated. I am a woman; I know it could have been me.”

David Barak, a Kesher Israel congregant and former president of the mikvah, said Freundel long had been a polarizing figure even within the congregation. But Barak, who converted under Freundel in 1998 and teaches a practical Judaism class for converts, was one of Freundel’s defenders.

“Nobody came to me afterward and said hey, the rabbi’s being weird,” Barak said. “But clearly there was a whole world I didn’t see.”

He says the synagogue is handling the scandal well, noting that the Simchat Torah holiday last week was one of the synagogue’s most spirited ever.

“I think the sense at the shul is we were here before the rabbi and we will be here after the rabbi,” Barak said.

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TV’s Jewish characters of color

As of last month, ethnic minority characters with half-Jewish hyphenated last names are now featured on three of the most popular shows on television.

Having one such character was interesting, two was a coincidence, but three is a trend.

The characters in question are:

* Tina Cohen-Chang, a former member of the show choir on Fox’s Glee. Tina’s religious background has never been mentioned on the show, but her last name strongly suggests a part-Jewish, part-Chinese origin. Interestingly, the character is played by Korean-American actress Jenna Ushkowitz, whose adoptive father’s own father was Jewish; hence the last name.

* Dean Levine-Wilkins, the newest attorney on the outstanding CBS courtroom drama The Good Wife. African-American actor Taye Diggs plays Wilkins, and he describes the character as a “hot-to-trot lawyer.” Diggs has a Jewish connection, too. His own “good wife” of eleven years is actress Idina Menzel of Wicked and Frozen fame. The couple, who recently separated, named their dog Sammy Davis, Jr. because, Diggs has said, “My wife is Jewish; I’m black.” And their five-year-old son Walker is, of course, both.

* Isabella Garcia-Shapiro, a supporting character on the wildly successful and long-running Disney Channel animated show Phineas and Ferb. Her mother is Mexican, and her father is Jewish-American.  

Glee and The Good Wife have never explored the religious identities of their hyphenatedly Jewish characters, though Isabella observes Chanukah while the other characters celebrate Christmas. And the show featured a “Mexican-Jewish Cultural Festival” with a song whose lyrics included “There is kreplach on tostadas, a pupik in our piñata, we kibitz when we lambada.”

Good for Hollywood for introducing characters who seem to be both of Jewish extraction and people of color. It’s a good reflection of today’s Jewish community, which is no longer quite so monolithically white. Intermarriage, cross-racial adoption, and increased comfort with conversion across ethnic lines have led to a greater rainbow of Jews in our pews.

Personally, I have half a dozen Jewish friends (some Orthodox, some not) of minority extraction. Certainly in my relationships with them – and hopefully in the wider Jewish community – their skin color is as relevant as their eye color. 

It’s no small achievement that Hollywood has begun to diversify the racial background of its Jewish characters.

Happily, some parts of the Jewish community have begun to do so as well. For example, Behrman House, the largest Jewish textbook publisher in North America, now publishes curricula with images of Jewish children who are from racial minorities, are disabled, or who have same-sex parents. And the Web site of the Union for Reform Judaism (URJ) is filled with images of happy Reform Jews who are not white.

However, other major Jewish organizations have a less impressive track record. I did a non-scientific survey, counting the apparent ethnicities of the first fifty Jewish-identified faces I found on the Web sites of 10 important Jewish groups. Leaving aside the URJ, several organizations (Hillel, Jewish Federations, the United Synagogue of Conservative Judaism, the National Council of Jewish Women, J Street, the American Jewish Committee, and B’nai Brith) have one or two Jews who appear to be racial minorities in my sample. Another two (Aish HaTorah and the National Jewish Democratic Council) had none. 

Who cares? We’re all the same, right?

Sure, but imagine an African-American Jewish girl who only sees white faces when Jewish characters are in movies, or when she reads Jewish magazines, or when she browses synagogue brochures. It sends a message that “Jews are white,” which is precisely the opposite message of the one her parents give her at home.

We’ve come a long way from Juan Epstein, the Jewish Puerto Rican “Sweathog” on the 1970s ABC sitcom Welcome Back Kotter. Epstein’s double ethnicity was a frequent source of wisecracks on the show. By contrast, the Jewish-minority identities of today’s equivalent characters tend to be utterly unremarkable.

And why not? 

David Benkof is a freelance writer living in St. Louis. Follow him on Facebook or Twitter @DavidBenkof; or E-mail him at DavidBenkof@gmail.com.

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Molly Forrest plans the future at the Los Angeles Jewish Home

It is just before noon at the Los Angeles Jewish Home, and Molly Forrest, president and CEO, is giving a tour of the home’s most populous campus, the Eisenberg Village in Reseda, when a silvery-haired woman in a shmatte starts roaming the hallway shouting, “Lunchtime! Everyone! Luuuuunnnnnch tiiiiime!” — with the urgency of air raid sirens. 

Welcome to mealtime for more than 500 elderly Jews whose appetites, not to mention attitudes, have barely weakened with age. 

Forrest, 65, laughs and throws her head back, declaring, “She wants lunch!” 

Suddenly a flurry of staff mobilizes to escort the residents into the dining hall, where hot dogs and corn are among the strictly kosher items on offer. Forrest, a petite woman with cropped blond hair and cerulean eyes, quickly moves the tour to the dining room. She is dressed in a light-gray pantsuit, with an ice-blue blouse buttoned conservatively to the neck. As she breezes from table to table, chatting effortlessly, Forrest seems more the consummate host greeting her honored guests than the resident boss. She even makes a point of kneeling when addressing a resident who is seated or confined to a wheelchair so as not to appear to talk down to anyone or make them strain their necks. 

“Hello there, how are you today?” Forrest says, her voice so pillowy and friendly you find yourself leaning in to hear her. 

“And you are?” a female resident asks. 

“I’m Molly Forrest. I’m with the Jewish Home.” 

“Mottttherrr,” exclaims a middle-aged woman seated across the table. “She’s the CEO! The head, head honcho! She’s the person my sister Rocky called to get you in here!” 

Forrest tries not to blush, then offers, divertingly, “Well, tell your sister, ‘Thank you for choosing the Jewish Home.’ ” Forrest has a marvelous way of deflecting personal recognition into accolade for the home she has led and grown since 1996. “How’s it going so far?” she asks the resident. 

“I’m getting used to it,” the woman in her 80s responds. “I couldn’t take the cold winters in Pleasanton [Calif.] anymore.” 

“She’s so grateful to be in the warm temperature,” the resident’s daughter adds. “I told her, ‘Mother, I promise you one thing: You’ll never be cold again!’ ” 

It would not be a stretch to say, metaphorically speaking, that it is Forrest herself who has ensured the Jewish Home’s continued warmth. But even more than that she has managed to recast one of life’s more challenging chapters into a dignified denouement. 

In youth-obsessed Los Angeles, Forrest has invested herself in the opposite direction, focusing her work on enriching the quality of life of seniors. “We always say, ‘We add life to years, and years to life,’ ” she said, touting the home’s unofficial mantra. “No one here says, ‘Gee, I’m on my final chapter.’ We have to stay positive in focus and make the point that every day is worth living.” 

From left: Molly Forrest, Joyce Brandman, Louis Gonda and Joyce Eisenberg-Keefer break ground on the Gonda Healthy Aging Westside Campus.

During her 18 years working at the Jewish Home, Forrest has sought to reposition what was once a campus in decline into a state-of-the-art complex of campuses that anticipates the needs of the future. To that end, she has added an array of new buildings and services to the home, now totaling 21 programs on three Valley-based campuses — Eisenberg Village, the Hirsch Family Campus and Grancell Village, all in Reseda — with a new Westside campus due to open in 2016 in Playa Vista. As part of Forrest’s vision, many of the home’s offerings are now designed to benefit not only residents but also the community at large. Among its cutting-edge health services are hospice care, palliative care and geriatric psychiatry (“The demographic with the highest suicide rate in the nation is men over the age of 65,” Forrest said), as well as the Brandman Centers for Senior Care, which offers all-inclusive health care treatment in the comfort of one’s own home. On the Eisenberg campus, there is a residential treatment center for Alzheimer’s and dementia patients (statistics show that by the time one reaches 85, there is about a 50 percent chance of mental decline), as well as in-house clinics offering ophthalmology, dental care and other geriatric services. 

Forrest also has ramped up good-business practices: When the home’s current employees, many of whom are low-wage workers, asked Forrest for job mobility opportunities, she created the Annenberg School of Nursing, a $6.5 million facility at the Hirsch Family campus, where employees can train to become RNs, LVNs and CNAs, in-demand positions throughout her industry. And what’s more, she has managed to hire 40 percent of the graduates. “When I came to the Jewish Home, I didn’t go out and recruit people to come here; I tried to work with people who were already here,” she said, noting how common it is for the home’s employees to work there for many years. One of the things Forrest stakes her leadership upon is that “people will sometimes bloom where they are planted.” It’s one of the reasons she created Fountainview, an upscale retirement community for independent living that offers the well-heeled spa-style amenities such as in-house facials, massages and personal trainers. Residents may not ever need the continuum of care found elsewhere on campus, but it is there if they do. 

If it’s hard to get excited about that time in life when we may require any of what the Jewish Home offers, it is almost certain that someday these needs will reach us or someone we love. In fact, current demographic studies show that the U.S. is headed for a radical population shift that will require elder care beyond anything known before in human history. According to the Department of Health and Human Services, by the year 2030 adults aged 65 and older will account for roughly 20 percent of the U.S. population — that’s upwards of 70 million people — compared with just 12 percent, or 39 million, in 2009. The trend will be true as well in the local Jewish population of nearly 600,000, which means that in 15 years, 120,000 L.A. Jews will need what Forrest is building. 

“Everyone used to say, ‘Oh you’re that little nursing home,’ or, ‘You’re that wonderful home in the Valley,’ ” Forrest recalled during a series of interviews in recent months. When she first arrived at the home, it served about 650 seniors and residents annually with a $25 million budget; today the home serves nearly 5,000 people annually with a total operating budget of $120 million. It is now the largest nonprofit skilled-nursing provider in California. And yet, it is still nowhere close to meeting the demand: “We are grossly underserving the actual needs of the community,” Forrest said. 

Last April, with the help of billionaire Holocaust survivor Leslie Gonda and his now-late wife, Susan, Forrest oversaw the ceremonial groundbreaking for one of her most ambitious projects yet — 2 1/2-acre Fountainview at Gonda Healthy Aging Westside campus in Playa Vista, the Jewish Home’s first foray into the Westside. The Gonda campus will offer the same continuum of care the Jewish Home is known for — but with more amenities and more glitz. Construction is now underway for 175 upscale, independent-living apartments featuring multiple dining venues, lounges, fitness and swimming facilities, as well as lush, green walking paths; there will also be 24 units of assisted living and memory care. The independent-living apartments come with a steep Westside entry fee of $850,000 per unit, though 90 percent is refundable upon leaving. According to Forrest, demand is high: 90 percent of Gonda already had been sold by the time construction began in September. 

Forrest knows the home can’t be all things to all people, but she does believe it has a community-wide role to play. For instance, although the home offers kosher food and a variety of Jewish programs and services, it is open to non-Jews, as well. And eventually, Forrest hopes the home will be able to serve every L.A. Jew who needs it. “One of our questions here is always: What makes the Jewish Home Jewish?” she said. “And besides kosher food, and observance of Jewish holidays and Shabbat, then you get down to: The home has to have a heart. It has to be a support, a friend, a confidante and a partner.” 

Molly Forrest visits with resident Hedy Asher in the arts and crafts center at the Home’s Eisenberg Village campus. 

In some ways, Forrest may be too good at her job. One reason the home has a perennial waiting list is because turnover is remarkably low. Even with residents whose average age upon entry is 84, the median length of stay at the Jewish Home is seven years and 10 months, compared with a national average of two to three years, according to the U.S. Department of Health. That’s probably one of the best measures of Forrest’s job performance, and one reason she is L.A.’s highest-paid female executive in the Jewish nonprofit world. According to the home’s tax filings on GuideStar.org, in 2012 Forrest took home a salary and benefits package of nearly $640,000, the kind that could win over even the most gerascophobic. 

“I met with a donor once who said ‘I don’t do old,’ and I was rather taken aback,” Forrest said during an interview at her Grancell Village office last summer. “The first thing a society of values does is to take care of those who have built where you stand, and to nurture those who inherit what you built. So, to ignore those who built our society seems, to me, to be cruel.” 

The care her parents didn’t get

Forrest grew up in the small town of Roseburg, Ore. (population 11,000 back then), where her very large household included nine children (seven biological siblings and two adopted cousins) as well as her grandmother. “It worked very well,” she said of the large brood. Her father owned a local lumber company, and her mother, having earned a degree in economics, had worked as a credit manager for the retailer Montgomery Ward, where the two met. The family’s lifestyle was unexceptional, Forrest said, despite the fact that her father was successful. “When you own your own company, it’s called chicken or feathers,” she said. “You either have plenty, or you’re scrambling; as the economy rises and falls, your fortunes change.” 

As practicing Catholics, her parents emphasized humility. “The first television I ever saw was through the window of a neighbor’s house,” she said. “We didn’t own one. We had a bicycle.” Both of Forrest’s parents lived through the Great Depression and began instilling awareness of the less fortunate in their children early on. “We were always told we had to give,” Forrest said as she enumerated her mother’s volunteer positions. Every time they went to the park, she recalled, her mother would give the kids bags with which to collect garbage before they could play. When Forrest’s father finally sold his lumber business, she recalled, his first act was to pay off the mortgages of the local hospital emergency room and their church. 

As a student, Forrest majored in English literature at Oregon State University and married shortly after graduation. The young couple moved to Oroville, Calif., north of Sacramento, where her husband went to work in lumber production. Forrest took a job at a local nursing home, working six days a week as a jack-of-all-trades for what amounted to less than minimum wage. “I learned how to run the dishwasher, bleed a boiler, plant rat traps and — worse — clean them out from under the building,” she said with pride. At the end of a year, her boss helped her get a nursing home administrator’s license, through which Forrest learned to read a profit-and-loss statement, studied human anatomy and physiology and learned basic medical terminology. She also read the collected works of Elizabeth Kubler-Ross, the death-and-dying guru of the 20th century. 

Resident Nat Aboulafia chats with Molly Forrest during lunch in the Eisenberg Village dining room.

“I never intended to be in this field,” she said, reflecting on the providence of those early years. “I wanted to teach college literature.” 

But as her career began to take shape, her personal life fell apart. Her husband lost his job and returned to Oregon to look for work while Forrest moved to Sacramento to run another of her boss’s nursing homes. The couple reunited at the end of a year, when Forrest returned to Oregon to take a job with Lane County government running its Title VII programs, which dealt with elder rights and care. Her career was taking off, while her husband still couldn’t find work, and Forrest was supporting them both. When she became pregnant and had her first child at 29, her husband began to resent her. “He would walk in and say, ‘I wish you weren’t here, and I don’t really want to be a father,’ ” Forrest recalled. Forrest agreed to support him while he returned to school for a master’s degree, and even paid his tuition. But after that, it was over: “I moved out the day he graduated,” she said. 

Forrest continued to broaden her role with Lane County, where she developed a variety of targeted housing and community programs for special needs populations, including the homeless, handicapped, ex-offenders, veterans, the elderly, abused women and children, and even first-time homeowners. She worked so hard that the county allowed her to keep a crib for her son, Brian, in her office so that she could bring him with her to work. But the distance between Forrest and her ex-husband wasn’t wide enough, so she decided to move to Los Angeles. 

“My father offered to buy me a [nursing] facility in Oregon, but he wanted me to have more experience,” Forrest recalled. “And I thought, you know, everybody says if you go  to L.A. and make it in L.A., you can sort of do whatever you want.” 

In 1979, she arrived in Los Angeles and began working for Flagg Industries, a nursing home chain. That was how she met Lillian Lieberman, director of nursing at one of the homes, who introduced her to Judaism. A long-lapsed Catholic, Forrest was in search of spirituality and decided to enroll in an introduction to Judaism course at the University of Judaism (now American Jewish University, or AJU). In 1982, she converted and, not long after, met the lawyer Erwin Diller and married him. “I always call my husband my reward for choosing to be Jewish,” she joked. With Diller, Forrest had her second child, but she refused to change her name a second time, a hard-won lesson from when she briefly had done so for her first marriage. “Women talk about the glass ceiling, but we don’t see what we do to ourselves,” she said, explaining how she got her first L.A. job when a job agency administrator recognized her maiden name. “The ‘old boy’ network is made up of associations, and I am a firm believer that, by giving up your name as an adult, you lose connections.” 

By 1986, Forrest had become regional director of American Medical Services, overseeing 16 nursing and health care facilities spread throughout the West Coast. She was well poised for a high-powered career with a major for-profit enterprise, but when news arrived that the company was going to be sold, Forrest decided to quit. The merged company would expect her to oversee more than 100 facilities in several states. “I didn’t really want to do that,” she said, noting that she had two children to care for. “I would never be home.” 

But it was what happened next that would dramatically influence the course of her destiny: When Forrest was 42, her mother was diagnosed with Alzheimer’s, and she and her family relocated to Oregon for the next five years in order to care for both of her parents. The experience was scarring. The first time her father visited his wife in a nursing-home dementia unit, he fell, broke his arm and nose and, 10 days later, died unexpectedly of complications from the injury. Despite Forrest’s best, even expert, efforts, she wit nessed her mother’s steady and severe decline over the next few years in a home that could not properly care for her. The whole period was a mess, and it left Forrest filled with regrets. But the experience was also instructive: From the pain of watching her parents suffer — seeing her mother scream and hit and strapped to a bed, hearing her father cry — and experiencing firsthand the care that did little to help them, and may even have worsened their conditions, Forrest found her calling. 

“I wanted to give people the kind of life and care my parents should have had in Oregon and never got, and create for others what I could never achieve for them,” she said. Less than six months after her mother died, Forrest walked out of a three-hour job interview with the Los Angeles Jewish Home’s executive committee to become the home’s new COO. Six months after that, she was named CEO. 

Medi-Cal, the waitlist and the donors 

“I was knocked over by Molly,” Jeff Glassman, the Jewish Home’s current board chair, said of meeting her. “She really, instantly, struck me as one of the great leaders of the nonprofit world. She has a command for most everything that’s going on, and she just clearly loves it. From the moment you meet her, you know she’s very special.” 

Joanne Handy, president and CEO of Lead ingAge California, an advocacy organization for senior living and care, has worked with Forrest over the last five years to bring industry concerns to the California State Legislature. Forrest serves as a board member. 

“I think she’s one of the more dynamic leaders in the industry,” Handy said. “She’s very passionate, compelling and convincing. And she’s constantly moving forward. It was very strategic to position the home to be a contemporary organization in today’s health care environment, and part of what allows her to do that is her grasp of the overall environment in which she operates — she’ll know all about what’s going on with major medical centers, physician groups and insurance companies. She’s the type of person who has vision and who can execute. Sometimes you get someone who has a lot of vision but can’t execute; she has both.” 

In 2012, when the home was fielding as many as 200 inquiries per week from families of aging seniors seeking help, Forrest established Connections to Care, an in-house concierge service that offers guidance and advice to seniors and their families, free of charge. It is illustrative of her values-based policy: If the home itself cannot accommodate certain people, it will direct them toward a place that can. “We want to be a partner for the whole life experience,” Forrest said. 

Even as it grows, the home continues to have a notorious waitlist for many of its facilities. To secure one of the coveted 510 beds in skilled nursing care, for example, the wait is anywhere from 18 months to three years. The home does give priority to people who meet certain criteria 

— family members of current residents, supporters and volunteers for the home, “survivors of traumatic life events” and Jewish communal professionals, to name a few — but for the thousands of both Jewish and non-Jewish seniors who can’t score a spot on campus, “We needed to have a better answer,” Forrest said. 

And for all her ingenuity and innovation, Forrest also has to fund her vision. Keeping the home operational is a constant balancing act, especially since the majority of its residents fall below the poverty line. “We will always have obstacles, because the board of the home which represents the community wants the home to serve those who are financially needy,” she said. Forrest estimates that as many as 75 percent of Jewish Home residents are on Medi-Cal, California’s health care plan for low-income individuals, which often pays less than what is needed to operate. But unlike most high-end private facilities, ability to pay is not a criterion for residency; if a resident runs out of money, the home accepts welfare payments. 

Expanding services for a high-end clientele — and charging accordingly — is one way Forrest has helped offset the cost of sustaining the home’s low-income residents. Given today’s increasing life spans and the aging boomer population, which will double the number in need of senior care within two decades, the cost of running a nonprofit senior care facility will inevitably and consistently outpace even the boldest new efforts at creating revenue. 

“When Medicare first came out [in 1965], they did a study based in Europe which basically said that if you lived to be 65 you were really old, and not many people were supposed to live that long,” Forrest said. “So when they set up Social Security, it was supposed to be a safety net for the oldest of the old. Well, move forward in time, and the new policies for life insurance are being written with actuarial tables that end at [age] 120. We  now are seeing the longest life spans in the history of the human race.” 

For Forrest and the Jewish Home, these trends mean two things: more services and more fundraising. 

“We depend upon philanthropy,” Forrest said, plain and simple. “If we did not get donations, we would be bankrupt.” 

To her credit, Forrest has developed a reliable donor pool that includes some of the biggest names in local philanthropy, many of them women — Wallis Annenberg, Ruth Ziegler, Joyce Eisenberg and Joyce Brandman, all of whom, with the exception of Ziegler, have either a program or a building named for them. Ziegler, Forrest said, was a key funder during her first five years there, anonymously contributing several million dollars each year to keep it operational. “I always tell her she’s like the mother of the home because without her help, we wouldn’t be here,” Forrest said. 

Yet Forrest resists referring to that part of her job as “fundraising.”

“I’m not a salesman called in to close a deal,” Forrest said. Instead, she prefers to call it friend-raising: “It is my approach that significant gifts come to advance a vision, and these philanthropists view themselves as partners in what we’re trying to do. And partners need to be treated like partners — and valued friends.” 

Despite the plethora of women donors, Forrest laments that only one woman has led the board in the home’s history, though she hopes that will change in the coming year, when the board will elect its next chair. Even so, the makeup of the board has morphed quite dramatically since Forrest arrived, since one of her first acts as CEO was to shrink it from 113 members to 16, helped, in no small part, by requiring a minimum yearly contribution of $10,000 (in practice, the average annual board gift is north of $20,000, Forrest said). Oddly enough, her penchant for taking risks and challenging her board hasn’t exactly upset them. 

“If there’s one criticism I have, it’s that she may take on a little too much sometimes,” board chair Glassman said.

The world has noticed her efforts. Last April, Forrest was presented with a lifetime achievement award from the Los Angeles Business Journal; in May she received an honorary doctorate from AJU; and in June, she was invited to the White House to present her solution on how to reduce hospital readmission rates and lower costs using funding from the Affordable Care Act. 

Tireless though she may be, Forrest’s appetite for excellence is not only professional, it’s personal. “Here, I could pour in some of the grief over what I couldn’t do for my mother into creating a life for the residents here,” she said. As it says in Leviticus, “You shall honor the old.” 

“There’s a wonderful teaching in Maimonides,” Valley Beth Shalom’s Rabbi Ed Fein-stein, one of Forrest’s admirers, said when asked to speak about the home’s Jewish significance. “It answers the question: ‘What happens if I have a parent who I love and revere, but who I really don’t have the capacity to take care of?’ And it’s a very touching question, because there’s this mitzvah in the Torah: ‘Honor your mother and father,’ which the Talmud always understood as caring for them. But there come moments when our parents have needs that we can’t meet, [and] Maimonides takes this into consideration and says, ‘You owe your parents the utmost respect, love and reverence, but if their needs exceed your capacity, you need to turn them over to someone who could care for them in the way you would want. 

“And that’s exactly what the [Jewish] home does,” Feinstein said. “That’s what makes the place so special and why it’s the fulfillment of this deep Jewish sense of responsibility to our elders.” 

In a final interview, Forrest summed up what drove her success at Jewish Home.

“When I came to the Jewish home, I thought, one day of this kind of life for my parents would have made their lives worth living,” Forrest said, wistfully. “And I wanted the home, which is such a pearl, to be available for anyone who needs it. For those who have resources and can pay, we should be an answer for you. And if you don’t, we should be an answer for you.”

Molly Forrest plans the future at the Los Angeles Jewish Home Read More »

What are you willing to give up for Haredi integration?

The following piece appeared today in Hebrew in Israel's Maariv.

There's a basic truth that’s easy for Israelis to forget: every choice in life comes with a price. More security means less of something else, perhaps education, perhaps health; and cheaper prices also mean less of something else, perhaps lower wages for the workers of certain companies; even simplifying bureaucracy has its price – less employment; and the lowering of housing prices has its price –  lowering the value of assets owned by ordinary Israeli citizens. Sometimes the price is worth paying; sometimes it isn’t. The important thing is to always remember not only what we want to achieve, but also the price that needs to be paid.

So here’s an interesting petition that represents the tension we just talked about, between the need to improve things and the price that has to be paid. This is the petition of a group of Israeli professors against the Council for Higher Education, the Minister of Education, and the Minister of Finance. The answer was supposed to be given this week, but a postponment was agreed upon and it will be submitted next week. That is, it’s still being formulated. And this is a petition that’s not easy to respond to. The petition’s main claim: Israel wants to make higher education more accessible to the Haredi sector, to help the integration of Haredis into the workforce. This is an important mission, absolutely vital according to some. But in order to achieve it, some steps are being taken which, according to the professors (and I believe they are right), severely hurt some basic principles of the State of Israel.

The petitioners say that the are “ardent supporters of making higher education accessible to the Haredi public”. But they demand that the process will not be one which hurts “the right to equality without discrimination based on race and gender, and without discrimination based on religious affiliation and ethnicity.“ More simply put: in order to “improve accessibility” to Haredis – according to the appealers, who also have some hard evidence the state will find it hard to deny – the state is taking problematic measures: it doesn’t let women give lectures to classes of men, it offers different programs for men and women, it segregates men and women and puts them in different classes on different floors. Additionally, the state allocates resources to Haredis which aren’t available to other sectors of the population. A “discriminatory” support system, they call it. I’m not sure what the state will argue in court, but many of the people familiar with the accessibility program are willing to admit a lot of the basic facts.

But the facts do not provide us with an answer – only with additional questions. First there’s a need to examine how necessary the discrimination is in order to achieve the goal. The petitioners state that there is “doubt about whether the practices discussed in the petition are needed in order to encourage the integration of Haredis into higher education.” If they are right – that is, if Haredi students will continue coming to class when they are required to listen to female lecturers, or to receive service from female secretaries, or to enter the campus gates with women, or to study on the same floor with female students – then of course there is no need for discrimination. The interesting question will arise if it turns out that the petitioners are wrong. What will happen, as some Haredis who are familiar with the subject have suggested to me, “if the petition will be accepted and the Haredis will not come”?

Here we have a classic goal vs. price question in all it’s force. It’s a difficult question to answer, and similar questions always arise whenever Haredi integration is discussed. Is Haredi integration into the IDF – a cause that the public supports enthusiastically – worth denying women soldiers and officers access to certain units? And if Haredi integration into the workforce is necessary, is Israeli society willing to pay for it with discrimination against female lecturers?

What are you willing to give up for Haredi integration? Read More »