fbpx

April 8, 2015

Budapest street exhibition on Holocaust survivors defaced

An exhibition about Holocaust survivors was defaced in Budapest.

The incident was reported Sunday by the Hungarian Jewish community’s watchdog on anti-Semitism, the Action and Protection Foundation, or TEV.

According to the report on TEV’s Facebook page, unknown individuals on Saturday splashed red paint on 14 portraits showing Holocaust survivors with the youngest members of their families.

The Unified Hungarian Jewish Congregation, or EMIH, set up the exhibition of 24 portraits near the Madach Theater in central Budapest to celebrate Hungarian Jewry’s continuity after the genocide that nearly wiped out the community.

In a separate incident, TEV reported that unknown individuals painted a swastika in front of a Budapest synagogue on Wesselenyi Street, located five miles northeast of the Madach Theater, shortly before April 3. The Nazi symbol was removed shortly after its discovery, TEV wrote.

Both reports followed the April 1 release of TEV’s second annual monitor of anti-Semitic attitudes in Hungary, which showed a decrease in the prevalence of such beliefs.

In the survey, conducted late last year by the Median polling company, 31 percent of the 1,200 respondents displayed what TEV defined as anti-Semitic views, compared to 38 percent in a similar survey conducted last year. The survey has a 3 percent margin of error.

Budapest street exhibition on Holocaust survivors defaced Read More »

Three Leos, Three Giant Leaps for Mankind

Although we are nearing the end of Passover, we still have a grand event to celebrate this week – the exodus! But didn’t we do that at the Seder? Yes, but according to Biblical chronology, the night of the Seder is the date when we ate the Paschal Sacrifice in Egypt, which was the first step in our liberation. It then took us one week to journey to the banks of the Red Sea, making the actual date for the miraculous climax of the exodus from Egypt – the crossing of the Red Sea – on the Seventh Day of Passover (which we celebrate this coming Friday).

The Seventh Day of Passover is a day to celebrate those whose sign are Leos. Really?  Let me explain.

When looking at horoscope descriptions of the sign “Leo,” they almost all typically include something to this effect: “Leos have the power to inspire others, are natural leaders and chiefs, can lead people through dangerous situations, they lead by example, have an extremely independent spirit, have great tenacity of purpose and will power, and once they put their mind to something, they usually reach their goal in spite of every difficulty and obstacle.”

One of the most famous Leos in history is the first human being to conquer the space frontier and “take a walk in space.” Born August 5, 1930, Neil Armstrong had an illustrious career as a pilot and aerospace engineer, but he will always be known for making history as the first man to step onto the moon. On July 21, 1969, at 2:56 UTC, Neil Armstrong, a brave space explorer, made human history by stepping out of Apollo 11, walking down the ladder of the Apollo Lunar Module, and as his boot stepped on a surface where no human foot had ever stepped before, he spoke his now famous words: “That’s one small step for a man, one giant leap for mankind.” Just like that, with one step, Neil Armstrong changed history forever.

Thousands of years earlier, long before space exploration or moon walks were even a discussion, another Leo took a courageous leap that forever changed history. Here is the scene: The Jewish people finally begin their journey towards leaving Egypt, when Pharaoh has a sudden change of heart, and gathers his entire army to chase after the Jews. He catches them as they are camping on the banks of the Red Sea. “As Pharaoh came close, the Israelites looked up. They saw the Egyptians marching at their rear, and the people became very frightened” (Exodus 14:10).

The Jewish people are now stuck between Pharaoh’s army in hot pursuit of them from behind, and a massive sea in front of them. In fear and desperation, they cry out to Moses, who tells them not to fear, and to have faith in God.

The Talmud records an intriguing tradition about what happened at that moment. Without knowing what would happen next, the people decided that they had to take their chances and move ahead into the Red Sea.  The tribes started to argue about who would first step into the sea. “Rabbi Judah says: Each tribe was unwilling to be the first to enter the sea. Suddenly, Nachshon Ben Aminadav sprang forward and was the first to leap into the sea” (Talmud Sotah 37a). Only after Nachson jumped into the stormy waters did God then command Moses to extend his staff over the sea, and only then did the waters begin to split. The great miracle of the crossing of the Red Sea was certainly a miracle from God, but Nachshon’s courageous leap into the stormy waters is what jumpstarted the miracle. This episode characterizes the classic Talmudic dictum that “we do not rely upon miracles,” and that “God helps those who help themselves.”

Who was Nachshon Ben Aminadav? He was a classic Leo. To start with, he was the Prince and Leader of the Tribe of Judah, whose symbol is…a lion! His actions certainly were in line with the typical Leo descriptions. He was a leader and chief, inspired his people, led them through a dangerous situation, and did not allow any obstacles to stand in his way. By taking his courageous “leap of faith,” Nachshon not only made history, but also triggered the greatest of all miracles ever recorded in history.

So it was, early in the morning on the 21st of Nisan – on the Seventh Day of Pesach — some 3000-plus years ago, Nachshon Ben Aminadav – in the true Leo spirit – took a “giant leap for mankind.” His was not onto the moon, but into the stormy and uncertain waters of the Red Sea. He wore no special protective gear, and his journey to the sea was not a historic space voyage. It was an escape from 210 years of slavery, in search of freedom.

Nachshon Ben Aminadav – the “father of all Leos,” and the man from whom princes and kings descended – took a giant leap into the sea that not only set a path for his people to cross over in safety, but brought about a revolutionary new way of thinking in the world. He did not conquer space, rather he conquered the human spirit, introducing a new idea to the world: no human being should be enslaved.

Thinking about it, Nachshon’s “leap for mankind” 3000-plus years ago led to Neil Armstrong’s “leap for mankind” on the moon, for it is only a human being living in a free and open society, void of slavery, who could dare to dream of taking a voyage into space and stepping onto the moon. Neil can thank Nachshon for that.

One other “Leo-like” leader can thank Nachshon for his inspirational leap. Although not born under the Leo star, this leader’s bold declaration of the State of Israel – “one giant leap for the Jewish people” – certainly fits the Leo mold. Not surprising, therefore, that the man born with the name “David Grun” changed his name to “Ben Gurion.” In Hebrew, “Ben Gurion” means “my lion cub.”

From the banks of the Red Sea, on the moon in outer space, and in a tiny country with a lion’s heart, Leos everywhere can be proud.

Three Leos, Three Giant Leaps for Mankind Read More »

Time for a kosher hot dog and a beer and Dodger baseball

Spring is upon us. The seders are over, the Iran problem endures. Romance is in the air and, with romance, some men’s and women’s hearts turn to baseball. 

I dutifully bought my season-ticket package of 40 games to Dodger Stadium — 40, not 81, because I don’t attend on Shabbat and Jewish holidays. Yet again I will feel ignored by the Dodgers, perhaps even scorned. 

It has been three years since the team changed management, and the McCourts are thankfully gone. We have a better team, more exciting players — even if you need a scorecard to know who they are — and given all that, one can hope that yet another world championship banner will soon fly over Dodger Stadium. 

But frankly, there is no excuse for why, after three years, Dodger management can’t accommodate the religious dietary needs of its Jewish and Muslim fans. 

If you think kosher hot dogs should be available at Dodger Stadium, click here.

Despite the tension in Jewish-Muslim relations internationally, Muslims will eat meat that has been slaughtered according to Jewish law, and through this, we both remember again what we are too often prone to forget — we are all children of Abraham. We can be united in rooting for the Dodgers, and are united in our deep disappointment that we are both taken for granted by the Dodgers, who have failed for so many years to offer kosher food at the stadium.

The New York Yankees offer kosher food. So too their cross-borough rivals, the New York Mets.

The Baltimore Orioles offer kosher food.

The Boston Red Sox offer kosher food in a ballpark that is now more than 100 years old.

The Chicago White Sox offer kosher food, and so too their crosstown rivals, the Chicago Cubs in vaunted Wrigley Field.

The Cleveland Indians offer kosher food.

The San Diego Padres offer kosher food. Los Angeles has six times as many Jews as that city to the south.

The Washington Nationals offer kosher food; our Jewish community is three times larger.

The Kansas City Royals offer kosher food; their Jewish community is less than one-tenth our size.

Even the hated San Francisco Giants offer kosher food at AT&T Park.

The Seattle Mariners offer kosher food; even the Milwaukee Brewers offer kosher food.

The Dodgers make Chinese food and Italian food and even “healthy food” available for sale, but only once a year, when a special appeal is made to the Jewish community, are kosher hot dogs available.

So, one has to wonder why the Los Angeles Dodgers — whose city’s Jewish community is the second largest in the United States, 600,000 strong, and whose Muslim community is also growing — can’t accommodate the religious needs of their fans.

I’ve heard the excuses:  Farmer John has an exclusive. Dodger Dogs are special, so I am told. There is a simple solution — let Farmer John develop a kosher line or license a kosher line to be carried in kosher and halal stores, or make a religious exception to their exclusive contract as they permit once a year.

There has to be a way — three years is a long time to wait. The O’Malleys should have done it. Fox should have done it. The McCourts should have done it. We’ve waited long enough. Solve the problem.


Michael Berenbaum is professor of Jewish studies and director of the Sigi Ziering Center for the Study of the Holocaust and Ethics at American Jewish University. Find his A Jew blog here.

Time for a kosher hot dog and a beer and Dodger baseball Read More »

For cellist Raphael Wallfisch, music is a family matter

For renowned British cellist Raphael Wallfisch, music always has been a family affair. He’s the son of cellist Anita Lasker-Wallfisch, who helped to found the English Chamber Orchestra. A survivor of Auschwitz and Bergen-Belsen, she made her way to London, where she married pianist Peter Wallfisch. Raphael made his New York recital debut in 1990 with his father at the piano.

In another generational turn, Raphael’s composer-conductor son, Benjamin Wallfisch, leads the West Los Angeles Symphony at Royce Hall on April 12 in a program of works by Rossini, Dvořák, Tchaikovsky, Weber and Johann Strauss II. The son conducts his father in the original version (there’s an extra variation and different ordering of the variations) of Tchaikovsky’s cello and orchestra classic, “Variations on a Rococo Theme,” and in Dvořák’s lovely “Rondo in G minor” and “Silent Woods.”

One of the finest cellists of his generation, Raphael Wallfisch, 61, is celebrated for his sumptuous, big-hearted tone. His latest albums for Nimbus Records, “Schumann: Works for Cello” and “Bloch: Schelomo/Voice in the Wilderness,” also display his knack for color and characterization, secrets he learned from his years studying in Los Angeles with the great cellist Gregor Piatagorsky.

“It was slow-cooking teaching,” Wallfisch said by phone from his home in London. “Things you understood more as you get on. He had empathy for different types of people and approached everybody’s needs differently. His house was full of wide culture, and you soaked up this older style of being.”

The upcoming concert at Royce Hall celebrates the 23rd anniversary of the West Los Angeles Symphony, as in past years marked by a free concert for the public. Artistic director Leah Bergman said the orchestra used to offer three or four concerts each year, but in order to maintain a high level of quality (previous guest conductors include Jorge Mester and Ángel Romero), she decided to put all the group’s resources into this one event. Bergman said it was Benjamin Wallfisch, now in his fourth year leading the orchestra, who suggested his dad as guest soloist.

Indeed, the professional relationship between father and son already was on solid footing. When Raphael was thinking of a conductor for his Ernst Bloch CD of Jewish music, he requested his son. “I know what he can do,” Raphael said. “He’s an excellent accompanist, so he listens. These were intricate pieces for any conductor, and he was incredibly meticulous about the ensemble.”

The CD is especially meaningful to the cellist, who grew up playing Bloch’s beautiful “Schelomo.” “I’ve known it since I was 10 years old,” Raphael said. “My parents had old 78s of Emanuel Feuermann playing it with Leopold Stokowski conducting the Philadelphia Orchestra.”

The cellist dedicated the recording to relatives murdered in the Holocaust, including his grandfather and grandmother. Son Benjamin conducts his father and the BBC National Orchestra of Wales in richly atmospheric and idiomatic accounts of Bloch’s “Voice in the Wilderness” (1936) and “Schelomo — Hebrew Rhapsody for Cello and Orchestra” (1915), the final work in Bloch’s “Jewish Cycle.” The disc also includes two rarely performed scores — André Caplet’s “Epiphanie” and an otherworldly account of Maurice Ravel’s “Hebrew Melody, Kaddish.”

“I knew that Bloch’s ‘Schelomo’ was a very important piece for my dad — one he felt incredibly close to,” Benjamin said. “I wanted to be sure to give him the launching pad to project all his ideas in a really visceral way. When we were recording the devastating climax, I felt immensely grateful and honored for the opportunity to share something like that with my father.”

Raphael Wallfisch said his parents didn’t talk about the past much while he and his sister were growing up. “My sister and I were brought up without much knowledge of the Holocaust,” he said. “We knew the bare bones, but our parents were so proactive about getting on with the future, knowledge came later. My father’s memories of separation from his family were too painful, but my mother was persuaded to write a memoir.”

Lasker-Wallfisch’s memoir, “Inherit the Truth,” published in 1996, explains how her skill as a cellist saved her life when she avoided the gas chamber by being selected as a member of the women’s orchestra of Auschwitz. “She will be 90 this year,” Raphael said, “and smokes at least 10 cigarettes a day. She still drives and travels and lectures widely about prejudice and tolerance.”

In keeping with family tradition, mother and son marked the 75th anniversary of Kristallnacht by giving a concert at the Konzerthaus in Vienna in November 2014. 

After his date with the West Los Angeles Symphony, Raphael travels to Beijing to perform Edward Elgar’s Cello Concerto with the Beijing Symphony Orchestra. The concerto is widely considered the greatest for cello by a British composer, but Raphael thinks Gerald Finzi’s 1955 Cello Concerto is even more emotionally complex. The cellist recently made a short film about Finzi, still an unjustly neglected composer in the U.S., though Raphael’s unforgettable 1992 Chandos recording inspired other cellists to champion it. He performs parts of the concerto in the film, which will be available online in May.

Tone is a musician’s most personal signature, and Wallfisch said he’s delighted when anyone can distinguish his sound from another cellist’s. “The teaching of sound production has almost disappeared,” he said. “There are technical ways to improve sound, with color, vibrato, distribution of body weight. It’s an organic thing. You try to match the ideal in your head.”

West Los Angeles Symphony, featuring cellist Raphael Wallfisch, at UCLA’s Royce Hall, Sunday, April 12, 7 p.m. Free admission. For more information, call (310) 873-7777

For cellist Raphael Wallfisch, music is a family matter Read More »

Passing the kosher-for-Passover test

On March 31, a Tuesday, it looked like a hurricane had swept through Shiloh’s Steakhouse, an abnormal scene for the otherwise-pristine, kosher fine-dining establishment on Pico Boulevard. Chairs were pushed to the side and tables were scattered,  as plastic bins filled with silverware, plates and cooking utensils stood isolated and clearly out of place. It was 3 p.m., and the restaurant’s staff was still waiting for the appointed Kehilla Kosher mashgiach to arrive and inspect the restaurant. “I don’t know where he is,” owner Geoffrey Ghanem muttered in a thick French accent, pacing from the front of the house to the back of the kitchen, making sure all necessary preparations were underway.

Luigi Lemorrocco, an Italian-American New Yorker (who’s been around Jews all his life), has been executive chef at Shiloh’s for the past 2 1/2 years, and this is his third official kosher-for-Passover restaurant cleaning. Come Passover season, he’s quickly catching on, learning what to expect with the rules and regulations of the chametz-free holiday.

Shiloh’s is one of the few kosher restaurants that remain open in Los Angeles for the season, although its profit for doing so is marginal. During Passover, the restaurant is fast-paced and high-energy, serving around 500 to 600 people a day. “It’s very expensive,” said the chef, who dodged questions of exact numbers. Why do it then? 

“It’s really not about the money,” he said.

“We do it for the community. Part of it, we want people to come to Shiloh’s,” Lemorrocco continued. Not to mention, Shiloh’s employees get a steady stream of work instead of the other option, being unemployed for two weeks. “The thing is, it’s a blessing to be open. Why is it a blessing to be open?” asked Lemorrocco, in typical talmudic fashion. “HaShem. It’s a blessing to serve people on the holiday,” he said.

Rabbi Daniel Elkouby, kashrut administrator of Kehilla Kosher, said there are three key points to having a kosher-for-Passover kitchen: kosher-for-Passover ingredients, kosher-for-Passover equipment and maintaining the status of a kosher-for-Passover kitchen (under the watch of an appointed mashgiach). Kehilla Kosher is an agency that supervises — and ensures for the observant clients of the restaurant — that all three are strictly upheld.

According to Kehilla standards, the restaurant must be completely sterilized and spotless. There should be no trace of chametz, because even one single outlying crumb will contaminate the cleanliness of the establishment, and therefore, according to Kehilla, make it unkosher. 

So, by the time the inspector arrived, two hours later than expected — and, mind you, the inspector was just the first step of many in the restaurant’s process of kosher certification for Passover — the atmosphere was tense. As he rushed through the back doors of the establishment, his work began immediately. After all, this was just one stop of many (around 60) for the inspector during this Passover season, and there was no time to waste. 

First thing, the inspector drifted to the large pots on the stovetop. Right from the get-go, he found an issue with a large metal cauldron that had a crack in its surface — a hairline crack that, like a fault line, started from the pot’s brim and traveled downward a couple of inches. The crack had to be sterilized. The rest of the pot could be boiled to cleanliness, but the crack — because the waterline leveled just below — could not. “Torch it,” he offered as a solution — a resolution that he turned to often. Is there grime on the stove? “Torch it,” he said. Soot in the oven? “Torch it!”

The inspector marched through the kitchen and restaurant, a trail of employees — including Ghanem and Lemorrocco, following in his wake. No millimeter of surface went unexamined as the Kehilla inspector assessed knobs on stoves, handles on doors and dust in vents. 

“See those vents?” Lemorrocco had pointed out to a reporter a day before the inspector came. “Those are the toughest.” Earlier that week, on Monday and Tuesday nights, a cleaning crew of about 10 people had labored from midnight to 6 a.m. to clean the restaurant, floor to ceiling. Apparently the crew, which the restaurant had used for the past couple of years, lagged during its shifts, because the inspector was finding too many issues.

“We can’t have that technical term called shmutz,” said the lighthearted but stern inspector after asking somebody to hand him a razor. On his knees and with half his body inside the oven, the inspector went to town, scraping its bottom with a razor blade. “This won’t do,” he said in response to the black soot on his blade. (It’s really a miracle that anyone passes these inspections.) “I want it to shine like the Chrysler Building,” he said, after instructing the staff to scrub the ovens more.

Cardboard boxes where fruits and vegetables were stored in the refrigerator also posed an issue. “Somebody’s hand could have touched bread and then the box,” speculated the inspector. By the end of the fridge inspection, boxes filled with grape tomatoes and squash were left sitting on the countertops, waiting to be repackaged. “How about plastic bags?” asked Lemorrocco, who, by year three, has become a Passover professional. The inspector nodded and said, “That works.”

“I have to move on to my next stop,” the inspector said after 45 minutes of ruthless, but necessary, inspection. For the umpteenth time during his visit to Shiloh’s, his phone rang — another message, another call, another kitchen. “Thank you for unlimited texts and calls, Verizon,” he said, giving a shout-out to his cellphone provider before being whisked away into the fading street, the sun slowly dipping, casting shade on Pico-Robertson and all those still-to-be-inspected kitchens. 

Off to the next site he went, promising he’d be back (or perhaps it would be another inspector) to give the green light on the inspection, which Shiloh’s had not yet attained. And so, as promised, at about 6 p.m., he returned with another rabbi (whose job was to officially sterilize the kitchen), and then the official kasher-ization (aka torching) of the kitchen began — and didn’t finish until 1 a.m.

The next morning, Shiloh’s felt different. It looked like it had undergone a chemical peel and a mini-facelift. The white leather booths gleamed. A soft breeze tickled through, and the room seemed lighter and airier. 

So this is what kosher-for-Passover looks like. 

Lemorrocco, exhausted after a series of late nights, of waiting to get Kehilla Kosher’s OK, and finally obtaining it at 1 that morning, promised with adrenalized foresight: “It’s not over. It’s just the beginning.” 

Passing the kosher-for-Passover test Read More »

The Iranian deal: Cause for skepticism, concern and disappointment

Americans who are Iranian and Jewish cannot help but view the recently announced nuclear understanding between the Islamic Republic of Iran and the P5+1 with skepticism, concern and disappointment.  

First, we are skeptical because there is no “deal.” Nothing was signed in Lausanne, Switzerland, on April 2. There are only two statements: one from the U.S. State Department titled “Parameters for a Joint Comprehensive Plan of Action” and another from the Islamic Republic titled “Iranian Fact Sheet on the Nuclear Negotiations.” The former is in English, the latter is in Farsi, and they do not mirror each other in substance at all. In fact, there are serious and fundamental gaps between the two statements, which are problematic, to say the least. Significant details remain unaddressed, including the pace of sanctions relief, the “process” for surprise inspections and Iran’s advanced nuclear research capabilities. Iranian-American Jews are skeptical because we know the duplicitous and pernicious nature of the Islamic regime firsthand. Look no further than the fact that the Islamic regime lied about every aspect of its nuclear weapons program, built secret fortified underground facilities, violated the non-proliferation treaty and hid its nuclear weapons program for more than two decades.

[ANOTHER TAKE:  The Iranian deal: Cause for skepticism, concern and disappointment Read More »

The Iranian deal: Accept an imperfect deal, then make it better

In “King Lear,” William Shakespeare cautioned against “striving to better, oft we mar what’s well.” French philosopher Voltaire wrote that “perfect is the enemy of the good.” What each of these maxims tells us is that efficiency is a worthy objective. In striving to reach 100 percent perfection, though, we become less efficient than if we were to tolerate a lesser, imperfect threshold that gives us most of what we seek. Nowhere does this lesson deserve more consideration than in the negotiations between the P5+1 and Iran over the latter’s nuclear program. The framework agreed upon by the Islamic Republic of Iran and the United States last week affords a great opportunity to question if we should strive for that “perfect” deal. But before we do, let’s make several facts clear.

[ANOTHER TAKE: Cause for skepticism, concern and disappointment]

First, the deal that was proposed is far from perfect. Not only does it contain ambiguities that compromise its likelihood of success, but that very success also hinges upon trusting a regime that has failed to demonstrate it deserves to be trusted. The leaders of the Islamic Republic, from those we can identify to those whose machinations take place in the shadows, have not acted in good faith from the moment the world first learned of Iran’s secret nuclear development program, one that was operating in violation of the safeguards of Articles II and III of the nuclear Non-Proliferation Treaty (NPT).

Second, for as much as Iran has offered assurances that it seeks to comply with international laws pertaining to its nuclear program, and that it is eager to rejoin the international community upon the lifting of sanctions against it, the Islamic Republic remains the major state sponsor of terrorism in the Middle East, if not beyond. And it has pledged to continue this support irrespective of any nuclear deal.

Third, Iran’s leadership throughout the negotiations has maintained its apocalyptic anti-Israel rhetoric, threatening to back its words with deeds against the Jewish state it refuses to even identify by name, let alone recognize.

Any deal that would address two of the three issues above would be worth considering; to satisfy all three would be perfect; what we were presented with last week, at best, pays lip service to only one. Nevertheless, it remains a deal that can be made to work and must be given a chance to do so. 

Despite Ali Khamenei’s public pronouncements that Iran is not seeking to build a nuclear weapon, the regime under his leadership operated a nuclear program in secret, even though Iran has the “inalienable right” to dabble in nuclear energy for “peaceful purposes” under the NPT. If nothing else, this reveals that Iran is committed to continuing its nuclear program no matter what. The question remains whether that program is in pursuit of a weapon or to reach the threshold of being able to produce a weapon. Whatever its purpose, absent any framework for intrusive inspections and strict monitoring, we will not know. Without this deal, Iran can continue to develop in secret, as it has for many years; with this deal, it becomes materially more difficult to do so.

Can Iran conduct a covert development program even with the strict inspections stipulated in the deal? Indeed, that is a possibility. Yet any such program would be extremely difficult not because nuclear inspectors will be everywhere and anywhere, but because the nuclear “supply chain,” as President Barack Obama describes it, will be disrupted. We cannot guarantee that the Iranians won’t open a secret underground facility somewhere in the desert, but we can guarantee that the resources they will need to do so — raw materials, industrial parts, machinery, workers — will not be readily available without detection. This is not perfect, but it is good enough for now.

What about the concessions offered by the P5+1, namely the lifting of sanctions and the unfreezing of assets? It’s time we face the truth about these sanctions: Their point of efficacy has been reached. The regime has demonstrated that it is willing to take down the entire country if need be, and drive its people into social ruin and economic collapse, in order to preserve its “nuclear rights.” You cannot seek a perfect deal in the face of an opponent that is willing to harm itself in order to protect its position; the regime’s pride will be the last thing to go. “You want to ‘sanction’ us to death,” they say, “then go ahead. But we will still continue uranium enrichment.” How does that make the United States or its allies any more secure?

Nothing at this point is guaranteed. Much can change between now and the extended June deadline, and additional steps can be taken to address the legitimate concerns of the deal’s most vociferous critics, namely Saudi Arabia and Israel. For starters, the agreement must include a degree of international oversight of Iran’s ballistic missile program. The Revolutionary Guard is known to be working on the development of a longer-range, surface-to-surface missile (one that can reach to the borders of Europe); such a weapon has only one intended use in the modern age: to deliver a nuclear payload. Iran’s missile program must be scaled back and monitored, and should be treated as an inseparable part of its nuclear program. Additionally, NATO should expand its existing Mediterranean Dialogue program to include the Gulf States along with Israel, and offer an ironclad guarantee of assistance in case of an Iranian attack. It is not enough for Obama to make verbal commitments to the security of its allies in the region: Put it in writing, and oblige the Europeans to do it as well. If Britain, France and Germany are confident in the deal, then they should have no reservations about offering a security guarantee.

But to discard what has been agreed upon sets back the prospects of regional security more than it may set back Iran’s nuclear program. If what we require from any deal is perfection — the complete and uncompromising compliance with all terms and conditions — we are only affording Iran more time to reach its own nuclear objectives until that perfection we seek is achieved. Let us take what we have now, not just because it is good enough, but because it can be improved as we move forward. A better deal most certainly exists, but it might not come until it is too late.


Benjamin Radd was born in Shiraz, Iran, and came to the United States as a refugee fleeing the 1979 revolution. He is a teaching associate at UCLA and a graduate fellow at the Center for Middle East Development at UCLA’s International Institute. He is a doctoral candidate in the department of political science and also holds a law degree from Stanford.

The Iranian deal: Accept an imperfect deal, then make it better Read More »

Maybe Obama knows what he’s doing

At our seder this year, one guest, an Israeli of Iraqi origin, told me her family has a very different way of recounting the Ten Plagues God sent to Egypt.

Instead of spilling a little wine at the mention of each plague — blood, boils, hail, frogs, the likeher father would pour some wine from a glass and say, “Arafat, Saddam Hussein, Khomeini,” as well as the names of other plagues on the Jewish people. Then he’d walk outside and shatter the empty glass against a rock — those Mizrahim don’t fool around.

“Of course, I don’t want to tell you who else we name now,” she said, her eyes challenging me to guess.

“Obama,” I guessed.

“He’s plagues five through 10.”

She imitated the motion of a spilling a bit of wine. “Obama, Obama, Obama, Obama, Obama.”

Then she threw her imaginary glass against a rock.

For her and many, if not most, Israelis, it’s very simple: Obama’s just-announced agreement with Iran over its nuclear weapons threatens Israel’s very existence. The guest, like many Israelis, said there are only two ways of looking at Obama vis à vis this deal: Either he’s a sap who was out-negotiated by the Iranians or he’s an anti-Semite out to see Israel destroyed. 

But there is a third possibility: Maybe Obama will go down in history as the man who finally saved Israel from the Iranian nuke.

I know this is a radical thought within some Jewish circles these days, but please bear with me. 

In late 2006, I first heard Israeli Prime Minister Benjamin Netanyahu compare that moment in time to 1938, declaring, “Iran is Germany.” 

“When someone tells you he is going to exterminate you, believe him and stop him,” Netanyahu urged a crowd of 5,000 at the United Jewish Communities’ General Assembly in Los Angeles.

Yet, afterward, neither Netanyahu nor then-President George W. Bush did anything definitive to stop Iran from becoming a nuclear threshold state.  In fact, as Iran’s nuclear weapons development proceeded, and Bush sowed the seeds of chaos in Iraq, the options to thwart Iran became less and less ideal. 

Obama, by contrast, was able to bring Iran to the negotiating table as a result of a broad and tough international sanctions regime. The framework resulting from those negotiations — announced last week and not yet definitive — are now entering their final stage.

Because Iran’s nuclear development has festered for so long, the deal as it looks now is less than ideal. Iran’s knowledge, infrastructure and expertise has grown to the point that it cannot be bombed away. As Obama acknowledged in an NPR interview April 7, when the terms of the current deal expire in 10 to 15 years, Iran will be able, if it chooses, to quickly develop a nuclear weapon.

The assumption the president is making is that, over the course of the next decade of engagement, inspections and evolution, either the U.S., Israel and/or Iran’s other opponents will invent and develop new means to thwart Iran’s ambitions, or Iran itself will make the choice to abandon its nuclear weapons.

Is that pure fantasy? From the point of view of Obama’s critics, who keep reminding us that Iran is nothing but a deceptive, monolithic evil empire eager to destroy Israel, the U.S. and, of course, itself, well, yes — any such assessment looks like fantasy.

Because Iran’s nuclear development has festered for so long, the deal as it looks now is less than ideal. Iran’s knowledge, infrastructure and expertise has grown to the point that it cannot be bombed away.

But there also is evidence that Iranian insiders are eager to find a way to abandon the long and costly push for nuclear weapons without admitting as much to the Iranian people — who have paid an enormous price for such folly.

In other words, the Iranian regime is indeed lying — but to its own people. The mullahs want them to think this potential agreement will be a victory for Iran, when, in fact, it is the beginning of the end of a delusional and expensive attempt to become another Mideast nuclear power.

“The Joint Comprehensive Plan of Action is a one-sided agreement,” former Iranian President Abolhassan Bani-Sadr said in a revealing Huffington Post interview with Nathan Gardels. “While Iran has committed to carry out its responsibilities, the P5+1 countries and the European Union have committed only to suspend, not end, their sanctions. Even just this pledge to suspend sanctions is conditioned on Iran submitting for the next 20 years to highly intrusive inspections by the International Atomic Energy Agency. They will call the shots while Iran will be controlled by the threat of sanctions remaining over its head. To hide these facts, the Iranian regime’s media have manipulated the translation of the agreement to frame it as a victory.”

The regime, he said, is looking for a way out without losing face.

“The best way to have ended this crisis and move on would have been to appeal directly to Iranians with the truth about why nuclear activities began in the first place,” Bani-Sadr said.

If that’s true, then Obama’s calculated risk begins to look smarter and less risky.

“I think what we’re buying in this agreement is basically a delay in management of Iran’s nuclear threat for 10 to 15 years,” Gary Samore, one of the few true experts on Iranian nukes, said on NPR last week. “And, of course, at that point, nobody can anticipate what the situation would be, who will be in power in Iran, what U.S.-Iranian relations are like. Nobody can know that. So this agreement is basically a way to delay and manage the threat.”

That’s not to say Israel and Congress shouldn’t work to improve upon the deal. One major step they can take is to surround the deal with mutual defense pacts among the U.S., NATO, Israel and the Arab world.

If Congress really were concerned more about Iranian nukes than about depriving Obama of a diplomatic victory, and if Bibi would finally help steer the train rather than throw himself on the tracks, a June deal could happen that would keep the Iranians nuke-free for the next 10 to15 years and beyond.

If not, a plague on all our houses.


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 and Instagram @foodaism.

Maybe Obama knows what he’s doing Read More »

The Sarajevo Haggadah’s historic journey, set to music

Sarajevo native Merima Ključo can relate to the story of the Sarajevo Haggadah, the 14th-century illuminated manuscript that survived many close calls with destruction. Both have escaped war and have received acclaim for their artistic beauty.

Ključo, a renowned Los Angeles-based concert accordionist, is a survivor of the ethnic strife in the Balkans in the 1990s, having escaped Bosnia in 1993. The haggadah was handwritten in Spain around 1350 and brought to Sarajevo after the expulsion of the Jews from Spain in 1492. It surfaced in Italy in the 16th century before finding its way to the National Museum of Bosnia and Herzegovina in Sarajevo in 1894. During the Holocaust, the manuscript was hidden from the Nazis by the museum’s chief librarian and by a Muslim cleric. It also survived in an underground bank vault during the siege of Sarajevo by Bosnian Serb forces.

“I am fascinated by the Sarajevo Haggadah, not only because of its amazing and fascinating history, but also because it reminds me of my own life and the ‘Exodus’ I had to experience,” Ključo wrote in an email. “In its journey, the Haggadah suffered transformations which make it even more special by giving it a richer history that reflects its passage through different cultures.”

Ključo will perform her multimedia presentation, “The Sarajevo Haggadah: Music of the Book,” at UCLA’s Schoenberg Music Building in the Jan Popper Theater on April 13 at 8 p.m., as part of UCLA’s Jewish Music Concert Series. The concert is free and open to the public.

The piece premiered as a work-in-progress at Yellow Barn’s Sandglass Theater in Putney, Vt., in 2013. It was inspired by Geraldine Brooks’ 2008 novel “People of the Book,” which fictionalized the haggadah’s odyssey from Muslim Spain to its permanent residency at the National Museum in Sarajevo. Brooks is a Pulitzer Prize-winning writer who reported on the Bosnian war for The Wall Street Journal.

The Sarajevo Haggadah was handwritten on bleached calfskin and illuminated in copper and gold. It begins with 34 pages of illustrations of Bible scenes, from creation to the Hebrews’ escape from Egypt to the death of Moses. Wine stains speckle the pages, proof that it was used at many Passover seders.

“I also travel around the world, and with every journey I get a new ‘scar,’ positive or negative, but I keep my dignity and get richer by travelling through different circumstances, and sharing my culture with others through my music,” Ključo wrote.

Ključo’s multimedia piece has toured the United States with support from the Foundation for Jewish Culture, but this will be the L.A. premiere of the performance. It will feature Ključo on accordion and Seth Knopp playing prepared piano (a piano that has had its sound altered), accompanied by Bart Woodstrup’s video art.

Woodstrup, Ključo wrote, “created a visual backdrop to the music that subtly interweaves the imagery of the Sarajevo Haggadah with elements of the book’s history. Inspired by the textures found in the illustrations, as well as the stains and signs of aging found in the book, Bart literally ‘illuminates’ and animates those elements with a variety of digital software techniques.”

The animations are almost entirely composed of imagery from the book, yet arranged in an abstract way that complements the musical performance.

Ključo used the Sarajevo Haggadah’s 600-year journey as a plot for developing a musical and a visual story. The composition has 12 movements, which illustrate the haggadah’s journey during its long history, bringing together the musical traditions of Sephardic Jews, Spain, Italy, Austria, Bosnia and Herzegovina. Its travels “through different cultures, their musical traditions [and] their religious influences shows how the struggle for survival of this valuable book brought together many people that belong to different cultural backgrounds, creating a metaphysical dialogue that transcends time and space,” Ključo wrote.

Ključo has performed as a guest soloist with the Scottish Chamber Orchestra, Holland Symphonia and the Netherlands Radio Philharmonic Orchestra, among others. She also worked with Theodore Bikel on the play “Sholom Aleichem: Laughter Through Tears” and performed at the legendary actor and singer’s 90th birthday celebration last year at the Saban Theatre in Beverly Hills.

Ključo’s score for accordion and prepared piano borrows from the musician’s own culturally rich past. Her native Bosnia, in the former Yugoslavia, “was always open to all sorts of musical styles,” she wrote. “I had access very early on to music from all over the world, especially from the Balkans and other regions of Eastern Europe.”

“The Sarajevo Haggadah: Music of the Book” is based on the Sephardic traditions of different countries that the haggadah visited as it traveled through history.

“She really examined a lot of Sephardic music from Sarajevo, because Sarajevo was a really famous and important city as part of the Sephardic Diaspora after the Inquisition in the late 15th century,” said Neal Brostoff, a Jewish music scholar and the coordinator of the music series, presented by the Mickey Katz Endowed Chair in Jewish Music at UCLA. “Merima grew up knowing Sephardic Jews and their music, and that really plays an important role in the ‘Sarajevo Haggadah’ piece.”

“Sephardic Jews observed the traditions of their home countries, and infused Jewish culture into the music of their adopted lands,” Ključo wrote. “This resulted in musical similarities. For example, Bosnians and Sephardic Jews use the same scales and rhythms. They share the same emotion in their songs, the same pleasures and the same pain. In the end they share the same country, the same customs and the same food. They learn from each other. And an interesting note: Many Sephardic songs from Bosnia are about celebrating Passover.”

Upcoming concerts in the UCLA Jewish Music Series include pianist/composer Uri Caine (former composer-in-residence with the Los Angeles Chamber Orchestra) performing selections from John Zorn’s “Masada Songbook” together with UCLA jazz students on April 30 at 8 p.m.; a lecture titled “Composing Culture and Improvising Identity: Jewish Themes in Avant-Garde Jazz” featuring Caine, Harvard University visiting professor Tamar Barzel and moderated by Robert Fink, professor of musicology at UCLA, on April 30 at 6 p.m.; and “Convergence,” featuring Anthony Mordechai Tzvi Russell, in collaboration with the Berkeley-based Yiddish music ensemble Veretski Pass, presenting a new repertoire of works exploring exile, spirituality, hope and redemption, on May 6 at 8 p.m.

Merima Ključo will perform “The Sarajevo Haggadah: Music of the Book” at UCLA’s Schoenberg Music Building in the Jan Popper Theater on April 13th at 8 pm. For more information, visit The Sarajevo Haggadah’s historic journey, set to music Read More »

My Passover lesson: Don’t wait for God

The Jewish people didn’t bring down the Ten Plagues on Pharaoh, nor did they split the Red Sea, which enabled them to escape Pharaoh’s soldiers some 3,300 years ago. These were God’s miracles, which we all celebrate during Passover.

This year, I found those miracles a little unsettling.

I wondered: How did European Jews relate during the Holocaust to these divine miracles? How do persecuted Jews of any era relate to God’s biblical miracles? Do they expect God will come to rescue them as He rescued our ancestors at Sinai? How do they explain it when He doesn’t?

It’s easy to celebrate and idealize miracles when we don’t need them, when we don’t feel persecuted. But what about when our lives are threatened?

With the growing threat to Israel posed today by terrorist regimes, this reflection on divine miracles seems especially pertinent. When a country like Iran, for example, talks about destroying Israel, who should Jews look to for protection — God or ourselves? How does our faith in God come into play when we have to deal with violent, anti-Semitic enemies?

Jews have been having this “God versus man” argument for millennia — even over the rebirth of Israel. Many religious Jews felt we should wait for God to take us home to Zion. The creation of the State of Israel, they argued, was a messianic act that was above the pay grade of mere humans.

But mere humans like Theodor Herzl decided they couldn’t wait for God to protect their fellow Jews. They had to create a Jewish homeland. By the time that homeland finally came into being and was immediately attacked by surrounding armies, the die was already cast — Jews would no longer wait for divine miracles to save them.

It’s easy to celebrate and idealize miracles when we don’t need them, when we don’t feel persecuted. But what about when our lives are threatened?

At our first seder this year, we read a beautiful meditation from my friend Rabbi Andy Bachman, a progressive spiritual leader and activist who lives in Brooklyn. Bachman took the seder theme of  “four” — four questions, four sons and four cups — and extended it to the “four legs” of being Jewish. 

Jews, he writes, are a family, a faith, a people/nation and an idea.

In the section on faith, Bachman writes: “We believe in the God of Argument. We believe in the God of Questions. We believe in the God of Doubt.” Our biblical heroes, he says, challenged God. At Sodom and Gomorrah, Abraham demands of God: “Shall the Judge of all the earth not rule with justice?”

And when Moses is asked to go free his brothers and sisters from slavery, he says, defiantly: “And who exactly shall I tell them sent me?”

The sobering implication of Moses’ question is that “the very condition of the suffering and slavery may be an expression of God’s perceived powerlessness in the face of radical evil.”

It is this perceived powerlessness that we so easily ignore at our seder tables — and who can blame us? God’s miracles in the Passover story are so colorful and dramatic that they inevitably come to dominate our master story. Part of me loves that. It’s comforting to feel that when our backs are against the wall, an almighty Creator will save the day.

But it is the perceived “powerlessness” of God in the face of radical evil that leaves me perplexed, as when God sat silently while 6 million Jews were being murdered in the Holocaust.

Is it possible that that silence shocked the Jews into taking their destiny into their own hands? I wonder what these “new Jews” of Israel were thinking at their seder tables in 1947 and 1948, when they had to fight off invading armies to protect their new home. How did they interpret the Passover miracles?

And when they successfully fought off their enemies, whose miracle was it? Was it God’s or was it theirs?

One of the lessons of Israel in the unfolding Jewish story could well be to teach us to create our own miracles — to have as much faith in our own power as we do in God’s. The ending of the haggadah —“next year in Jerusalem”— is misleading. It implies that we’re still waiting for our Creator to take us home. That’s no longer the case. Jews have made it back to Jerusalem, and they did it very much by themselves.

It’s not an insult to God to use our God-given talents to create our own miracles right here on Earth. It's a way of honoring Him. In fact, should it not give God a little nachas to see His children become so independent? Does He not also have faith in us?

Perhaps the greatest Jewish miracle, even greater than the splitting of the Red Sea or the rebirth of Israel, is the fact that 3,300 years after our liberation from slavery, we’re still sitting around seder tables in Los Angeles, Paris and Montreal, telling the same stories, reading from the same ancient texts and arguing with God.


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

My Passover lesson: Don’t wait for God Read More »