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June 4, 2015

Wild Mustangs and Working Cowboys of Wyoming

Nothing evokes Western nostalgia and symbolizes our cherished freedoms more than wild mustangs running free against the wind, amidst the sagebrush strewn hinterlands of Wyoming’s  high desert. Add to this the images of hard-working cowboys and cowgirls, and you have the raw stuff that the Wild West was made of. However, much of this is relegated to a timeframe that is but a scarce memory in the nation’s consciousness – a time when rugged individualism and cowboy code defined the vast yet lawless prairie and rugged mountains. Men were free and horses ran wild. Even today, the cowboy life along with free-roaming wild mustangs are fading, relics of simpler times and fading memories.

Wild Mustangs of McCullough Peaks

In a high plains pocket of rolling hills sparsely covered with saltbush and sagebrush, yet carved by drainages, cliffs, and canyons, it’s possible to watch roaming wild herds of mustangs. They are located in a protected are known as the McCullough Peaks Wild Horse Management Area, located east of Yellowstone National Park and about 22 miles from Cody, Wyoming.

This is home to wild mustangs, many reputedly descendants of Buffalo Bill Cody’s horses from the days of his Wild West Show. This was recently corroborated after a wild horse was purchased at a Bureau of Land Management (BLM) roundup sale and was subsequently DNA tested. When the results came back, DNA matching confirmed the horse’s bloodline was connected to horses belonging to the Queen of England. Apparently, Queen Victoria had gifted several of her prized specimens to Buffalo Bill Cody as a token of appreciation for bringing his tour to England and Europe. After his show came to a halt, it is said that many of these horses were released to the wilds around Cody.

The herds range from about 100-150 horses, and consists of a diversity of coat coloration (bay, brown, black, sorrel, chestnut, white, buckskin, gray, palomino, roan) and patterns that include piebald and skewbald. Since habitat conditions are considered supportive, the horses tend to be moderate- to large-size for light horses and are in very good condition.

I had the chance to be part of a small group that would be getting up at ungodly hours so as to photograph the grace and beauty of this mustang herd. At dawn and dusk, we witnessed the normal sparring that comes amongst  bachelor stallions as they fight for the right to mate. We also saw tender moments between mare and foal, as they grazed the nubby grasses. And we saw herd dynamics as we watched the mustangs head to watering holes to quench their thirst.

Controversy surrounds the wild herds as BLM debates what is the proper number of horses the area can support. They recently asked for public comment on baiting as a method to cull the herds. (This is viewed as more humane by many as opposed to helicopter herding of the past). Some think that a minimum herd size to maintain genetic diversity is 150 horses: BLM maintains that about 100 horses is the proper number for sustainability of the prevailing terrain. The debate continues.

Working Cowboys and Cowgirls

Our next field location was at the K Bar Z Guest Ranch & Outfitters, a small, family owned operation in the high country. Majestically set against the backdrop of the Beartooth Mountains and near Yellowstone Park, this is where we took up residence for the next three nights and where we photographed working cowboys and cowgirls as they went about their daily chores.  From riding and roping to corralling and cavorting, the romanticism of the Old West seemed very much alive as we photographed wranglers at work – corralling their team of horses across streams and valleys. Through cold, heat, smoke, dust, and sweat, we captured those moments with our cameras. The tools and garb of cowboy culture were as much iconic elements of the American West, and proved to be good subjects for still life photos – from chaps, boots, and stirrups to cowboy hats and boldly-colored scarves tied securely around the neck. Old barns and homesteads were fair game as well.

We headed back to Cody for our last night of shooting – to capture the Cody Nite Rodeo. Known as the “Rodeo Capital of the World” this would test our skills as we set about photographing bull and bronc riding, barrel racing, calf roping, and bulldogging.

I reserved my last day in Cody for exploring The Buffalo Bill Center of the West, since there is no better place to learn about the Old West. This place is like having five museums in one grand building. The Buffalo Bill museum explores its namesake legacy while the Whitney Western Art displays masterworks of the American West – including Remington and Thomas Moran. The Plains Indian Museum shares the stories of the different tribes that lived on the Great Plains and tells the story of their cultures, traditions, values, and histories. The Draper Museum of Natural History is an excellent overview of the Greater Yellowstone ecosystem, while the Cody Firearms Museum contains an exhaustive collection of American firearms.

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Obama is hurt? So is Israel

There’s been a lot of talk lately about how President Barack Obama feels hurt and misunderstood by Israel and by many Jews in the pro-Israel community. The storyline is that those Jews simply don’t appreciate how “Jewish” the president really is and how much he cares for the Jews and for Israel.

“He’s deeply offended by the notion that he’s anti-Israel or anti-Semitic,” former diplomat and Washington, D.C., insider Martin Indyk told JTA last week. “He’s hurt by it now. It’s finally got to him, the ingratitude of Israelis to this president.”

In essence, what Obama is saying to the Jewish world is: “I am sure that what I’m doing is good for you and for Israel, and I’m hurt that so many of you don’t see it that way.”

Let’s put aside the argument that Obama is not known for being overly sentimental, and this may be part of a calculated strategy to get more Jewish support for his deal with Iran. Let’s grant that he’s really feeling the hurt.

The question, then, is: Can he feel Israel’s hurt? 

This, for me, is the crux of the issue. The president doesn’t seem to get that a whole lot of smart and reasonable people believe that his policies have actually hurt Israel.

By picking one fight after another with America’s great friend and calling it “tough love,” Obama made Israel an open target for its enemies who saw only the tough but not the love.

The damage started at the beginning of his presidency.

“He reached out to the Arab and Muslim world and then he didn’t go to Israel. That was the original miscalculation,” Indyk said, referring to Obama’s first trip to the region. “It sent a message that he wanted to put some distance between the United States and Israel.”

The president added even more distance when, in his first meeting with Prime Minister Benjamin Netanyahu six years ago, he called for a freeze of all construction in the territories, a draconian precondition to peace talks that even the Palestinians had never asked for.

When your friend picks a fight with you, your enemies rejoice. Sure enough, Obama’s combination of pressure and distancing gave further impetus to the international movement to isolate and delegitimize the Jewish state. 

Obama has tried to characterize his approach of singling out Israel in a positive light as a sign of holding the Jewish state to a higher standard of responsibility. Well, there’s one wrinkle with that: Responsibility equals blame. If you’re responsible for making peace, and there’s no deal, guess who gets the blame?

For the global Israel bashers who see Jewish apartments in East Jerusalem as a bigger sin than murdering children in Syria, putting all that blame on Israel was like manna from heaven.

But it gets worse.

Obama’s disproportionate pressure on Israel killed the peace process. Obama ignored the history of Palestinian rejectionism and how Palestinian leaders have walked away in the past from serious Israeli offers. He also ignored what was behind those rejections: the indoctrination of Jew-hatred and glorification of terrorists within Palestinian society that have poisoned any taste for negotiation and compromise. 

In fact, Obama gave the Palestinians a disincentive to negotiate. As long as he held Israel responsible for the “unsustainable” status quo, Mahmoud Abbas and the Palestinian Authority had all the ammunition they needed to attack Israel’s legitimacy in international courts.

And, as if Israel’s enemies needed more ammunition, just this week Obama won a ruling at the Supreme Court for the right of the State Department to issue passports that don’t recognize Jerusalem as part of Israel.

So, when the president says that everything he’s done is “good” for Israel, does he understand some of our skepticism?

As much as many people want to make Obama’s rift with Israel personal and emotional, this is really about more prosaic things, like policy and damages. Simply put, Obama is deeply unpopular in Israel because most Israelis feel that his Middle East policies have damaged their nation’s position.

That’s not to say Israel is blameless. There’s little doubt that the Netanyahu government could have shown more wisdom and savvy in its diplomacy and in its policies. And no one should underestimate the value of the security cooperation between the U.S. and Israel during the Obama administration.

But that shouldn’t cover up Obama’s mistakes. His biggest, perhaps, was his decision to add “daylight” with Israel at a time when the Israeli people already felt under siege, internationally and in their hostile region. To feel secure enough to take more risks for peace, Israelis needed to see less, not more, daylight between them and their American ally.  

By picking one fight after another with America’s great friend and calling it “tough love,” Obama made Israel an open target for its enemies who saw only the tough but not the love.

You may, in fact, be hurt, Mr. President, but rest assured, you’re not alone.


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

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Caitlyn Jenner asked to be guest of honor for Tel Aviv Gay Pride Week

The City of Tel Aviv invited Caitlyn Jenner to be a guest of honor at its Gay Pride Week celebration.

Jenner, 65, the former reality show star and Olympic gold medal-winning decathlete, has not responded to the invitation announced Thursday. She has garnered the media spotlight with her recent transition to become a woman.

Tel Aviv’s Gay Pride week, which begins on Sunday, draws thousands of participants each year. This year, the celebration will emphasize the transgender community.

“The fact that you provided us an opportunity to smile and revealed the personal and complex process you went through, the difficulties that stood in your way, made you a source of inspiration for us in Tel Aviv,” Yaniv Weizman, a member of the Tel Aviv-Jaffa Municipal Council, wrote Jenner in the invitation, according to Yediot Acharonot.

Before transitioning to a woman, Jenner was married to Kris Jenner and appeared for many years on the TV reality show “Keeping Up with the Kardashians.” The two divorced earlier this year, shortly before Jenner publicly announced plans to become a woman.

After the Olympic victory in 1976, Bruce Jenner, as he was known at the time, starred in several films and television specials.

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Kafka finds love and joy in his last days

“We may well imagine that the glory of life lies around everyone, and always in its full richness, but obscured, down in the depths, invisible and far away,“ Franz Kafka wrote in his diary on Oct. 18 1921. “There it lies, however, not hostile, not reluctant, not deaf. If you use the right word, calling it by its right name, it will come. That is the essence of the magic that does not create but calls.”

In Michael Kumpfmüller’s book, “The Glory of Life” (Haus Publishing), the “glory of life” is Dora Diamant. Based on sparse evidence, such as diary entries, letters and telegrams, and from alternating perspectives, Kumpfmüller tells of the love story between Kafka and Dora that took place during the last year of Kafka’s life. By presenting him as a happy man who had finally found fulfillment, Kumpfmüller sets a beautiful and overdue memorial that contrasts common depictions of Kafka as somber, lonely and Oedipal with a hitherto unprecedented lightness.

In July 1923, in the advanced stages of larynx tuberculosis and 11 months before his death, Franz Kafka travels to Bad Müritz on the Baltic sea for a vacation with his younger sister, Ellie, and her children Felix, Gertina and Hanna. Although Kafka does not expect his health to improve during his stay, he enjoys the beach hotel, Good Luck, goes swimming with his nieces, watches them build sand castles while relaxing in his beach chair, and listens to children’s voices of the neighboring Jewish holiday home, Children’s Happiness. He also takes a liking to 16-year-old Tile Rössler, who later became a dancer in Berlin and then a choreographer and dance school owner under the name Tehila Ressler, in Tel Aviv.

Tile invites Kafka to celebrate Shabbat. While showing him the holiday home, Kafka meets 25-year-old Dora in the kitchen, where she works as a seasonal cook. Their first encounter is the beginning of their relationship, which both experience equally intensely. Through Dora “a sensation begins to spread […] something like a musical note or a perfume, almost imperceptible at first, then taking possession of her as if with a mighty roar.” For Kafka, their encounter represents a “miracle” and the end of a long waiting period, “or at least that is how he feels in retrospect: you wait, you don’t think someone will ever come, and suddenly that very thing has happened.”

After the summer, Kafka moves to Berlin, and Dora follows him shortly thereafter. But Berlin was suffering from the recession, and Kafka’s pension barely covered the most basic needs. The money his parents sent from Prague lost its value even before arriving in the mail. Whereas many artists thrived during the Weimar Republic in Berlin, the city remains as inaccessible to Kafka as the castle to the land measurer K.: He rarely leaves the house, and easily exhausts himself on walks or rides with the streetcar. Sometimes, albeit rarely, he experiences minor anti-Semitic hostilities, for example during a park visit, when “a tall, youthful, pretty blonde smiles flirtatiously at him, pursing her lips and calling something out. That seems to be the story. He smiles back […] until it gradually dawns on him what it was she had said. Jew, she said.”

Over the winter, Kafka’s health deteriorates, in March 1924, he is forced to leave for Prague and then gets admitted to Austrian hospitals and sanatoria, where Dora joins him. In the sanatorium Hoffmann, he occupies a sunny room overlooking a garden, and is tended by Dora and his friend Robert Klopstock. Briefly before his death, Kafka asks for Dora’s father’s blessings to marry his daughter, which he refuses, since Kafka comes from a family with lax religious connections.” Kafka dies on June 3, 1942, and Dora transfers the coffin to Prague.

Unlike Felice Bauer and Milena Jesenká, Dora was the first woman with whom Kafka committed to a full relationship, living with her in a shared apartment. Dora maintained the household, did the groceries, cooked and took his letters to the post office. Craving independence, Dora had left her orthodox Jewish parents in Lodz, joined the Zionist movement and moved to Berlin, where she began to work for the Jewish College in 1920. Her familiarity with Zionism and Chassidism fascinated Kafka, an assimilated Jew, who often lamented his lack of religious knowledge. Kafka, as Kumpfmüller carefully implies, might have found comfort in Dora’s saturation with Jewish religious life. Together they keep the Sabbath, “sometimes they even pray together, and she is always surprised to find how little he knows. But that, perhaps, is what makes his recitals of the prayers so delightful; he is awkwardly devout, like a schoolboy”, or they play the “Palestine game”, imagining “what would it be like for the two of them in a country entirely inhabited by Jews? The weather would certainly be wonderful, they could open a restaurant together in Haifa or Tel Aviv, so the dream goes, or something like that. Shall we do it?”

Despite Kafka’s illness and financial strains, Kumpfmüller depicts his last year as a period of dignity and happiness. Kafkas writings, such as the stories “The Burrow” and “Josephine” are marginal, sometimes naively reflected upon by Dora. “For by now she has understood his method,” Dora muses. “[H]e writes about animals, and the story is no less about animals because it is a parable.” Surrounded by flowers and the humming of bees, Kafka spends his last days on the balcony of his room in the sun; Dora is ever present, sometimes family and friends come for a short visit. Even when Kafka’s death is imminent, Kumpfmüller’s narrative style stays calm and discreet. “They keep very still,” is one of Kafka’s last thoughts, “everything is full of her solace, he thinks, her truth, if there is such a thing, for he has never before felt so close to that truth of hers“.

“I knew you, but sad to say I never knew where to find you, and then at last I did, I found you on the beach,” Dora thinks at some point in Berlin. In the book, the beach seems to emblematize the relationship of Dora and Kafka. Dora sees Kafka for the first time on the beach; their relationship begins with long beach walks. Just before Kafka ceases to speak due to his painfully swollen larynx, they dream of returning to the beach in Müritz; at another time Kafka even imagined smelling the sea in Dora’s hair. In “The Glory of Life,” the beach as threshold between ocean and land turns into a place of refuge for “shipwrecked mariners” such as Dora and Kafka. Life’s glory, which Kafka encounters in Dora, is, like a beach, a dwelling between the infinity of the ocean and the narrowness of land, a last threshold between life and death.

Sarah Pines is a journalist, writer and literary scholar. She currently lives in New York.

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An Empowering Approach to Saving Water

There is an oft-quoted saying that when “life gives you lemons, you should make lemonade” but it’s hard to apply that to our current drought situation in California, where grassy front yards are destined to go the way of the extinct woolly mammoths in the nearby La Brea Tar Pits.

And although the Los Angeles Times reported that Department of Water and Power (DWP) customers in the City of Los Angeles reduced their water consumption by about 10% in April of this year, we all have a long way to go to get to the 25% cut in water use ordered by Governor Jerry Brown.

Enter the nonprofit ETTA, founded in 1993 in Los Angeles, and merged with OHEL in 2012, which serves people with developmental disabilities and their families. Last year, ETTA received a grant from the DWP and Councilmember Paul Krekorian to teach people with special needs about water and energy conservation. ETTA clients helped to develop a special PowerPoint presentation and easy-to-use checklist using information supplied from the DWP.

ETTA clients were also featured in a fun, educational water/energy conservation video produced by Inclusion Films, whose Creative Director is actor and producer Joey Travolta, older brother of actor John Travolta. And best of all, through a grant from Autism Speaks, two adults with developmental disabilities were paid stipends to present this information to other adults with special needs, along with agency staff.

The tips to save water are common sense and inexpensive to do: take shorter showers, turn off the tap when brushing your teeth and use food dye to check if your toilet is leaking, for example. ETTA is taking their own advice to heart, and has made a number of home modifications in their four licensed group homes such as installing 6 low-flow toilets and 16 water-regulating shower heads, saving both money and water.

In the community, they have trained over 350 people and given presentations at ten different locations and agencies including Yachad, JFS/Chaverim, New Horizons, ARC and the Westside Regional Center. Adam Rhodes, the ETTA staff member overseeing this project, said the DWP grant ends June 18, but they hope to get it renewed next year.  In turning the challenge of our on-going drought into an opportunity for outreach, education and empowerment, ETTA is showing us how to make that proverbial lemonade without adding any extra water.

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Rabbi Mel Gottlieb: Who won the Six-Day War?

Forty-eight years ago, on June 5, 1967, I sat in a malben, a home for the elderly, on the border of Jerusalem, at 106 Chevron St. in Talpiot. How did I get there? After graduating college, I went to Israel to study in a yeshiva before entering rabbinical school. We studied Talmud day and night for more than 10 hours each day and lost weight on a diet of eggs, tomatoes, potatoes and Israeli salads with lots of oil. We shivered at night, crouching close to the gas heaters, and rarely had hot water for showers. But we were committed to mastering the ethical teachings of the Talmud; the theme was the Laws of Damages (Nezikin). Not only did we learn the intricacies and severities of damaging another person, but also that another person’s property was precious in the eyes of the owner and thus needed to be honored and protected. Bottom line, it was sinful to harm another person, even if one had to sacrifice one’s own comfort and suffer loss through honoring the rights of others. 

After I’d been in Israel for 10 months, in May 1967, war drums sounded in the streets of Jerusalem. Arab armies on all sides of Israel were threatening to drive the new state into the sea. The rabbis instructed us to ignore the shots intermittently heard in the streets and devote ourselves to our Talmud study.

On the morning of June 5, the punctual, dedicated rabbis did not arrive at the yeshiva, but instead phoned us and instructed us to call two taxis and come to different rabbis’ homes. War had broken out. As we entered the taxis, there was heavy gunfire in the neighborhood, and the Haga police ordered the taxis to halt, so we were forced to go instead to the senior home across the street from the yeshiva. We entered the Jerusalem stone building, its darkened hallways without electricity, and found elderly men and women frightened and worried. Many were Holocaust survivors, and the sounds of the planes overhead and large Jordanian howitzer guns hitting buildings along the street created panic in their voices. We helped the elderly gather together their belongings and spent the six days of the war in the building’s basement area, rationing food and praying for a miracle.

When radio information was restored, we learned a miracle had occurred and that Israel had experienced a tremendous victory, even managing to enter the Old City of Jerusalem, which had been divided since 1948. The feeling of elation was electric, and we opened the doors of the home squinting into the sun for the first time in days. We hoped and dreamed that this might be the ushering in of the new era of peace between neighbors that the Prophets predicted.

The Jewish holiday of Shavuot had arrived, and we all marched together, singing and dancing toward our cherished destination, the Western Wall. Walking through the narrow, cobblestone streets of the Old City, there were Arab merchants huddled against their shops — nervous and worried, and little children attempting to sell trinkets and memorabilia to the Jewish marchers. Two young children, shy with large brown eyes, approached me and said, “We don’t hate you; we only hate the Americans who provide weapons to the Israelis.” I kept my American identity to myself and nodded a reassuring smile at them as I continued excitedly to the wall. When we reached the plaza that had been rapidly opened up, there were thousands of people celebrating in dance and song in a rapturous rhythm, and we all felt blessed by this miraculous turn of events in our lifetime.

But my dream of two peoples living together side by side was soon shattered. The Arab nations, having experienced a heavy defeat, met and decided immediately that no peace accord could be reached at this time. The balance of power had been reversed, and the victorious Israelis could not reap the fruit of their victory until clear conditions promoting empowerment and equal partnership could be created. Perhaps the hope of a reversal of this defeat was prominent in the minds and hearts of the Arabs, but it was clear that my fantasy of a quick rapprochement between enemies would not be realized. 

Ironically, that whole year I was immersed in studying the Laws of Damages and how careful we had to be in the treatment of others, even enemies. And here before me was the possibility of actually interacting with my “enemy” in a loving manner. Could my simple, small act have a helpful impact on a wound in the other that was so deep and raw? The complexity of this task was overwhelming, especially when extremists on both sides, both suffering wounds and mirroring the way they saw each other through lenses of fear, anger and hatred, acted out in cycles of violence. Was I still obligated to try to enact the sensitive laws of damages in the face of others who now hated me? A small voice within me answered, “Yes.” For as Mishna Avot (2:21) says, “It is not up to me to complete the work, to find the ‘right’ solution, but neither am I free to desist from beginning it.” We are each called to do the godly act in the moment, not to worry about the result. 

Two weeks after the war, when we had returned to the yeshiva housed in an old, large Jerusalem stone two-story home, a large Arab family, two parents and their eight children, knocked on the door of the yeshiva with a large key in their hands. They claimed that this had been their home until 1948, when they left during the war. It was hard for me to comprehend that reality. I had never encountered the possibility before. But we welcomed them with some tea, and communicated human to human, without language but with an understanding heart. They left humbly, having been heard, and I never saw them again.

Two weeks before, we had marched to the Western Wall in joy and hope. Now, 48 years later, the marches through the walls of the Old City are not as hopeful. These marches are still filled with joy, but also with anger and a few hostile signs deprecating the Palestinians — encouraging them to leave the city. My hope is that we keep the the Laws of Damages at the forefront of our human souls, and that we will each do our part to heal wounds through human interaction — listening and hearing the distinct narrative of the “stranger,” and understand that each of us must painfully sacrifice our optimal dreams for the sake of peace and justice. 


Rabbi Mel Gottlieb, Ph. D.  is president emeritus at the Academy for Jewish Religion California.

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Maccabi Game fever strikes my local JCC

A bright red, digital clock counts down the days, hours and minutes in my Jewish Community Center's main lobby, and at the gym entrance. Supersized lettering in washable white paint shouts, “Less than 100 days left!” on outside windows, and inside mirrored halls. The brochures and cards are everywhere — asking for donations, for assistance, for participation and volunteers.

One would think the Olympics were coming to South Florida this summer. At least the Jewish Olympics — as reflected by a ginormous “The World of Maccabi” map that hangs alongside the tall painted lettering in the front lobby. But what the map actually illustrates is the world of Maccabiah, the officially recognized regional Olympics event held in Israel every four years since 1932. Today it is the third largest sporting event in the world (after the Pan Asian Games and the Olympics itself).

This map also cites the year many countries first joined Maccabiah, alongside the number of Jews currently living there compared to the general population (at least as of two years ago, when the map was first created). It's striking, and sad, to see how areas with once flourishing Jewish populations have dwindled, particularly in the Middle East. (Egypt and Syria, both First Maccabiah participants, currently have fewer than 100 Jews.) And did you know that when it comes to the numbers, Israel barely outranks the U.S.'s 5.4-million Jewish residents?

But I digress. Our little JCC Maccabi Games & ArtsFest (not so little, actually, as you'll soon see) may have a similar-sounding name and involve some competitive sports (the non-competitive “ArtsFest” is a recent add-on), but they are a far cry from Olympic-sports caliber. Participants need show some skill in their fields, to be sure — there are local tryouts and music and arts reviewing committees. But we're talking about 13-16- (or for “Arts” 17-) year-old-kids who've also been tasked in exhibiting rachmanus whose official translation is “sportsmanship,” but any Yiddish speaker knows to mean “sympathy for the downtrodden.” So I'd guess gloating after a win is out.

This junior knockoff of the Jewish Olympics would appear to be a much kinder and gentler competition geared toward giving some 1,500 lucky Jewish-only youngsters from six countries a positive, even life-changing experience. Our international visitor roster includes Israel, Canada and Great Britain (no surprises there), but also Panama (with growing Jewish communities) and Poland (with a resurgent Jewish population of 25,000 and a JCC in Krakow and Warsaw).

Since its inception in 1982, the JCC Maccabi Games has grown to become the largest organized sports program for Jewish teenagers in the world. (And, depending on which flyer you read, also the “largest” or “second-largest” Jewish youth event overall.) Unlike its Olympic namesake, the youth Games are held annually, and hosted simultaneously (or almost so) by several North American JCC chapters each summer. In addition to my Fort Lauderdale JCC (actually located within the bedroom communities of Davie-Cooper City), five-day Maccabi events are also being hosted this August by JCCs in Dallas and Milwaukee.

Event organizers cite laudable goals such as reinforcing Jewish pride, developing talent, presenting opportunities for personal and social growth, as well as fostering lifelong bonds of friendship among participants from far-flung Jewish communities. If you ask the kids, they get some of that, but mostly it's a super-exciting week of great fun!

Throughout Maccabi week, volunteer professionals hold workshops in sports and the arts and encourage teamwork. When not competing in their special events, the young participants also spend a little time doing community service — working in soup kitchens or helping kids with special needs — which can be credited as “volunteer hours” in future college applications. Nights are filled with parties, organized socials, and the host family's special night out. Activity-packed days are spent among peers with similar interests, while attentive adults mentor each participant's special passion — be it basketball, soccer, song or dance — and they are cheered on every step of the way. From a kid's point of view, what's not to love?

What gives me pause is the incredible amount of time and energy spent by grown-ups preparing for this event. (It's my JCC's first hosting opportunity, and they claim to have begun work about two years ago.) But what concerns me the most are the DOLLARS involved in organizing (counting Opening Ceremonies night) what's barely a five-day production. To participate, our JJC-member kids pay $795; non-members, $895. Out-of-towners are charged about double. The Springfield, Mass., contingent, for example, has their JCC members paying $1,850; $2,050 for the general Jewish public. All participants must have been registered by December 2014, which allows for at least eight months to raise some of these fees through area sponsorship and fund-raising programs.

My local JCC is so excited at having finally been chosen that it has given the facilities a major facelift and dedicated an entire office, with some half-dozen staff, toward producing the event. Thus far, they've managed to raise $2 million of their $3 million target goal. $1.3 million of those dollars are budgeted specifically for the Games, and includes transportation costs (over two dozen 55-passenger buses), kosher meals and snacks for 2,000 people, specialty garb, sports gear, paid umpires and referees, not to mention $200,000 for security. These expenses are in addition to help from major sponsors like Coca-Cola who is contributing 80,000 bottles of Powerade and Desani water.

About 60% of the needed 500 host families for 1,200 out-of-town teenagers have been found (at least as presented on the large display board near the electronic countdown clock, where little house-shapes are filled-in with names as soon as a new host family signs up). They'll also be utilizing 1,000 volunteers at various event sites as chaperones, ushers, help with deliveries, etc.

I'm still having a hard time wrapping my head around the numbers. Three hundred local kids are involved (I've been assured that any Jewish teen who wanted to, no matter their economic situation, has been able to join). Each participant's family is required to host at least two out-of-town visitors. The rather high registration fees (for out-of-towners sent directly to the JCC umbrella association) also help cover uniforms, party food and inter-site transportation. The rest of the kids' breakfasts, some dinners, snacks and daily travel to-and-from centralized pick-up locations are all provided gratis by their hosting families. Eleven area gyms and pools, indoor performance stages, even our major sports arena — the BB&T Center (home of the Florida Panthers hockey team and site of JCC Maccabi Opening Ceremonies) — have been either sponsored (the latter by the Jewish Federation of Broward County and Broward Convention & Visitors Bureau) or comped.

In addition to Coca-Cola, major corporate sponsors include national names like Whole Foods and Adidas and local institutions like Joe DiMaggio Children's Hospital and Nova Southeastern University. The per-person charge to attend “Maccabi Madness,” the annual gala (and major fundraiser) held this past March, was $136, and while being wined and dined, guests were encouraged to participate in a fund-raising auction. Program guides to the various sports competitions and performances sell the typical ads, but members of the “Winner's Circle” — who commit $500 to $3,600 — receive perqs ranging from reserved seating at the Opening Ceremonies (free to the local public) and various levels of Program recognition, culminating in tickets for two to a VIP reception exclusive to benefactors at the highest level. 

Along with athletic coaches, ten professional “Artists-in-Residence” volunteer their expertise to ArtsFest participants in everything from vocals to reportage to baking (ahem “culinary arts”). Some families will travel to cheer on their kids and paying for hotels and car rentals (along with vacation activities) may add somewhat to our local economy, but I'd hardly consider it a chamber of commerce windfall. From the rates designated hotels are offering (not much of a bargain, considering August falls in the midst of low-season, hurricane-prone summer), they are also not subsidizing attendees. Nevertheless, the Games are listed as an official “Broward 100” event (celebrating our county's centennial year) and, based on statistics from earlier Maccabi Games in other cities, visiting families and friends “are expected to pour $1.8 million back into the Broward County economy.”

I'm still not convinced. I've lived here too long and it's just too darn hot in the summer; I don't think many families will decide to extend their stay. While most athletic competitions — and even the last day's Arts Showcase — is being promoted as free to Broward County residents, who except for family, friends and, maybe, some hosts would want to sit out in 90-degree weather to watch what's essentially a kids' game? Non-residents, even participants' families, depending on when they register, must pay a $40 to $60 fee to watch all matches and shows.

Making the spectator situation even less inviting is the fact that all attendees must first be cleared through National Security Registration. The circa-10-minute online process generates personalized credentials that must be worn by every person at all events. What a sad reflection on our times when ordinary Jews in America are considered targets who require that extra level of protection. For the Opening Ceremonies at the BB&T Center, there's also a note stating not to bring handbags or backpacks measuring more than 1 foot x 1 foot.

So where DOES the balance of $3 million raised actually go . . . or even $2 million? According to Chai-Ways, my JCC's latest spring brochure, “The funds that we receive will not only go to supporting the games, but also toward insuring the future of our JCC.” One specifically listed benefactor is a JCC camp scholarship for young people with special needs. Camp Giborim maintains a wonderful reputation, is unique to our area, and considered a godsend by parents of children and young adults with all sorts of disabilities. But this program also benefits from its own charity drive, and while offering scholarships, many enrolling families can afford, and do, pay the fees (which aren't much higher than those of regular camp).

In short, I'm just not that comfortable with a fundraising drive for one activity whose proceeds are used to subsidize another — no matter how worthy. All the surrounding hoopla has me wondering if, even unwittingly (as has become the case with many large charities), a not insignificant portion of monies raised end up supporting the fundraising infrastructure, in effect creating a self-subsistence circle.

I realize Maccabi youth competitions have been in play now for over three decades. And during that time they've developed a large and enthusiastic following, particularly among communities with active JCCs. But when it comes to providing Jewish identity and bonding experiences for all Jewish kids — particularly those less privileged and connected whose parents don't happen to belong to organized Jewish groups — we might want to reconsider where we direct our greatest efforts, and fund drives.

Consider Tranquillity [sic], a non-profit summer camp in the foothills of New York's Catskill Mountains that's been rescuing fresh-air deprived 7- to 16-year-olds since 1919. Sessions run two to eight weeks; and they too are packed with sports, arts, peer friendships and opportunities for personal growth in a caring Jewish environment  . . . and they serve kosher meat. The camp attracts Jewish kids from all over and, thanks to their foundation and alumni donations, costs half of what's charged by similar camps. A typical three-week session actually costs less than what many visitor Maccabi athletes and artists pay for five days! To me, that's a far better deal. Despite fierce alumni support, the camp is often strapped for cash, and so worthy, at least in my humble opinion, of our fundraising efforts. There are also, of course, the Jewish Federation's own five sleepover camps devoted to instilling Jewish values coupled with summer fun — for far longer periods than the Maccabi Games.

I'm not saying there's anything intrinsically wrong or unethical in my or any JCC- sponsored kids' Maccabi event. But do we really need all this Maccabiah-wannabe madness in order to ensure the next generation's Jewish identity? And why do so many feel compelled to furnish a Jewish bonding experience through the lens of an Olympic contest? What are we really teaching our children when we clothe them in matching uniforms and parade them about in “Opening” and “Closing” Ceremonies that even includes an Olympic-style torch? Kindergarteners can play act at being anything they want, with our bemused blessing. But these are late-middle and high-school students who will soon be competing in the real world. Isn't it time we stopped coddling them and pretending their every minor talent is worthy of a crowd's adulation?

And since when have Jews idolized athletics, even the arts, above learning and quiet acts of kindness? As a people, we have, of course, always acknowledged and celebrated true accomplishments. But we know them to be the result of single-minded industry, passion, talent and zeal. Real Olympic athletes have dedicated years of their lives to the struggle. Artists, too, constantly labor to perfect their art. These Maccabi kids should feel free to perform for family and friends in their schools and clubs, if they wish. They can play sports on their home turf, as well. I just don't see the reason to spend all this money and energy on what's basically a pseudo-Olympic fantasy for a select few.

I know. Why not use some of that energy to help fund the Birthright Israel Foundation instead? Taglit-Birthright Israel offers 10-day (double Maccabi time) free trips and guided tours of Israel in friendship-inducing groups of 40 to all Jewish youth aged 18-26 who haven't lived in Israel as teens before. They get to know young Israelis, as well as Jewish young adults from throughout the U.S., and around the world. It is an intense experience of personal and social growth, which also fosters love of Jewish heritage and culture in a land where biblical stories come to life on every corner. In a few years, the JCC Maccabi kids can go on this adventure too. No fundraising and years of preparation necessary. Hopefully, they'll return with a new appreciation for what the original Maccabees were all about. 

© 2015 Mindy Leaf

Follow Mindy's essays of biting social commentary at: “>https://askmamaglass.wordpress.com

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Saudis view Iran as greater enemy than Israel

Saudis dislike Iran more than they dislike Israel.

A poll released Thursday by the Interdisciplinary Center at Herzliya’s Institute for Policy and Strategy found that 53 percent of Saudis named Iran as their country’s main enemy, 22 percent named the Islamic State, or ISIS, and 18 percent named Israel, The Associated Press reported.

Israel and Saudi Arabia do not have diplomatic relations.

The poll, which was conducted by Arabic-speaking Israelis, surveyed 506 Saudis by telephone from a proportional sample of regions and had a margin of error of 5 percentage points.

It also found that a majority of Saudis think their country should seek nuclear weapons if Iran acquires them, and 85 percent support the Saudi-led Arab Peace Initiative of 2002 calling for peace with Israel if it withdraws to its pre-1967 borders. Twenty-five percent said Israel and Saudi Arabia should team up to fight Iran.

“What we think here in Israel about the Saudis is not exactly what they are,” Alex Mintz, head of the Interdisciplinary Center, told AP, adding, “There is a commonality of interests between Saudi Arabia and Israel right now that the Israeli government should take advantage of and capitalize on because it is unique in the history of the two states.”

The full results of the survey will be released next week at the center’s Herzliya Conference.

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Turned away in 1939: The voyage of the MS St. Louis

Hans Fisher vividly remembers his excitement on May 27, 1939, the day the MS St. Louis and its 937 refugees, most of them German Jews, reached Havana’s harbor in Cuba two weeks after leaving Hamburg, Germany.

“On that day, we got up early, all our luggage was packed. We put it in front of the cabin door, and the porters took it upstairs on deck, and then we all went on deck,” said Fisher, who was 11 at the time and traveling with his mother and younger sister.

[Myanmar's Rohingya Muslims: Turned away in 1939: The voyage of the MS St. Louis Read More »

More Gaza rockets, more Gaza fears

A.

More rockets were fired tonight from Gaza at Israel, for the second time within a few days. Israel responded as you'd expect it would in such a situation. Gaza is a problem that was not solved last year, when Israel and Hamas had an extensive round of violence, and will not be solved this year. In fact, there are signs that the Gaza situation is getting more complicated to solve – that Gaza is on its way to being even more chaotic. Such a situation would pose a serious challenge for Israel.

What is the problem in Gaza? Hamas is always a problem, but Hamas isn't the one currently provoking Israel. In fact, it is the groups challenging Hamas that are firing the rockets. “A radical Islamist Salafist group posted a statement on Twitter claiming responsibility for firing the rockets. Calling itself the Omar Brigades the group said the rocket fire on Wednesday was in retaliation for Hamas's killing of an Islamic state supporter in a shootout a day earlier in Gaza”.

So you see: Israel has an interest in weakening Hamas so as not to make it the dominant force in the Palestinian world and the ultimate ruler of Palestinian society. It also has an interest in strengthening Hamas, because when Hamas weakens more radical groups get into the picture.

B.

I wrote an article for Slate back in 2007 – eight years ago, when Hamas took over Gaza – warning about Gaza’s potential for becoming much worse than it was then, much worse than it is now. I wrote this article, before Syria's civil war, before ISIS, before chaos became a Middle East norm.

These are the days of chaos, leading to violence, leading to cruelty and to new heights of brutality. It is the Iraq-ization, the Afghan-ization, the Somali-ization, of the Palestinian Authority: executions Iraqi-style, clan rule Afghanistan-style, and absence of government Somali-style.

The article was far from accurately predicting the future. It failed to predict a relatively stable Hamas rule:

No wonder that what happens in Gaza has the flavor of Iraq: A bad regime – whether it's the Israeli occupation or the incompetent Palestinian Authority – was replaced by no regime. 

Wrong. A bad regime was replaced by a worse regime, the Hamas regime. But the situation today could lead back to the script that worried the world in 2007 – the script of no regime, which is quite common in the 2015 Middle East.

C.

No regime in Syria is a headache. Especially so if one of the radical groups is able to take over the stockpiles of rockets – which still include, Israel assumes, unconventional weapons. But in Syria it seems as if, at least for the foreseeable future, the warring parties are going to be busy fighting one another. It seems as if for the time being they will not have time and energy to turn against Israel (of course, one ever knows for sure).

No regime is a nightmare. In Gaza we know what happens when parties war with one another. And the reminder came last night. A radical group – aiming to annoy Hamas – rocketed Israel. If this group, or other groups, keep using such measures, Israel will have several options to choose from – all bad.

D.

Israel could strike at Hamas – as it did tonight – arguing that Hamas is responsible for actions originated in Gaza.

Israel would be right to make such an argument. But there's no guarantee that striking Hamas would help much. If Hamas has the power to tame the other groups, then Israeli strikes could potentially energize it to do so, or risk greater retaliation. However, if Hamas no longer has the ability to tame these groups, then strikes would weaken it even further, and eventually contribute to having an even more chaotic Gaza.

Israel could also aim to strengthen Hamas by various means. This would be quite ironic, and also, long term, quite dangerous. Hamas is not Israel's friend, and having a stronger Hamas isn't in Israel's long term interest.

Israel could also aim to help a stronger Palestinian Authority take over Gaza – as proponents of Israeli-Palestinian negotiations used to argue it should do. That route does not seem plausible at this time. The Palestinians would say that it is not plausible because there is no desire on their part to do “Israel's work”, as one Palestinian framed it (so it is Israel's fault). Israel would argue that the Palestinian Authority never had the backbone to really take on Hamas (so it's their fault).

Israel could reoccupy Gaza. Just imagine what happens if such a scenario becomes Israel's only option. Imagine the world's response, imagine the bloodshed, imagine the magnitude of the failure of the “disengagement” concept. If Israel is forced to reoccupy Gaza, it will try to install a Palestinian regime to rule the place. And it will likely fail in achieving this goal. Installed regimes don't work in today's Middle East.

And, of course, Israel could stick to defense (Iron dome), containment (occasional strikes), and complaints (to the good-for-nothing international community). It can do that as long as the Israeli public doesn't demand action, and it will not take long for the Israeli public to demand action.

E.

Consider the Gaza situation and think about Prime Minister Netanyahu's contention that the time is not ripe for the establishment of a Palestinian State, that the current atmosphere in the Middle East makes it implausible. Was that such a preposterous analysis?

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