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August 5, 2015

Israel’s foreign ministry director Dore Gold gets grilled in Los Angeles

While protests over Israel’s homegrown terrorism problem put Prime Minister Benjamin Netanyahu’s government on the defensive at home, the Jewish state’s diplomatic corps went on a U.S. offensive to try to thwart approval of the pending Iran deal. 

Last weekend’s spokesman-in-chief was newly appointed Dore Gold, a former Israeli ambassador to the United Nations and longtime foreign policy adviser whom Netanyahu named director-general of Israel’s Ministry of Foreign Affairs in May. Gold is American-born (Hartford, Conn.), yeshiva-educated and holds a doctorate in political science and Middle Eastern studies from Columbia University. He is also the best-selling author of “Hatred’s Kingdom: How Saudi Arabia Supports the New Global Terrorism” (2003).

Gold jetted from New York to Los Angeles to try to convince American Jews that the P5+1 Iran deal awaiting congressional approval could be “disastrous” for Israel — and the world. 

His weeklong jaunt included a joint speech to the Conference of Presidents of Major American Jewish Organizations with Amos Yadlin, former head of Israel Defense Forces’ military intelligence, now the director of Tel Aviv University’s Institute for National Security Studies. 

In Los Angeles, he delivered public talks at Orthodox shul Young Israel of Century City and Beth Jacob Congregation, as well as at the conservative-leaning Conservative synagogue, Sinai Temple.

And when entrepreneur Dan Adler challenged Gold to confront an audience of American Jews who may be less sympathetic to his message, he didn’t flinch. “Let’s do it,” he said.

That brought Gold to Dan and Jenna Adler’s living room last Sunday evening, surrounded by a small group of Hollywood players, tech entrepreneurs, lawyers and a few politicos, including a former National Security Council negotiator for nuclear treaties under Ronald Reagan. 

“We’ve got left, right, center; Democrat, Republican; Orthodox, Conservative, Reform, unaffiliated, evangelical, Christian and probably a few atheists thrown in for good measure,” host Adler said, introducing the group. David Siegel, Israel’s consul general in Los Angeles, accompanied Gold to the soiree, where those who didn’t know each other quickly got acquainted.

“So what do you do at Sundance?” one guest inquired of another. “I represented Bob for 10 years.”  He meant Robert Redford.

On the couch, an attractive, young man was eager for the fireworks to begin. He said he was staying in the Adlers’ guesthouse. “I’m the Kato Kaelin here.”

Gold stood firmly at the center of the room, austere looking with his globular head and painter’s-brush mustache. Even though this crowd was not his choir, he barely disguised his intentions for them: “I felt from many of my Jewish friends in America that we [Israel] had a problem: The U.S. was hearing from the government of Israel [about the Iran deal], but they wanted to hear something broader — from more than just the government — perhaps, a national consensus view … ”

But the desire to build a consensus among Jews feels like wishful thinking. Even as Gold spoke in Los Angeles, a group of former Israeli security officials from the army, Mossad and Shin Bet was signing a letter for Yediot Aharonot newspaper, urging the prime minister to relent and accept the Iran deal as “an established fact.”

Gold was dismissive. “There are people who engage in diplomacy because they’re hopeful that diplomacy will produce a better situation,” he said. The problem in this case, he added, is that there is a dangerous and naive misconception of Iran held by the United States government and its allies — including negotiating partners France, Great Britain, Germany, Russia and China — which he believes would fundamentally undermine the success of the deal. 

“The subtext I’ve detected is that [they believe] Iran is on the verge of change, and that this agreement is a transformational event that will lead to a new Iran, an Iran that wants to take its place among the community of nations,” Gold said. “If that was true, that would be great. But unfortunately, all the evidence points in the opposite direction.”

Gold spent most of his talk outlining the ways Iran has become increasingly militant, expansionist and underhanded. He cited examples from Lebanon to Syria to Iraq of the ways in which Iran is funding terrorism through radical Islamic proxy organizations such as Hezbollah and Hamas, and how the economic “windfall” created by the collapse of U.S. sanctions would only bolster its regional ambitions and interventions, while concomitantly strengthening the terror organizations that live on Israel’s borders. “That is why we are making such a big deal about this deal,” he said. “We are not shy in telling what we think is the truth.”

But if Gold expected this crowd to nod in agreement, he miscalculated. The diversity of opinion quickly became evident in a lively back-and-forth. Why is it, one guest wondered, that the P5+1 sees things so differently from Israel? How could the U.S. and some of our closest allies be so blind?

“These people aren’t stupid,” another guest chimed in. “The governments of Germany, France, Britain, the United States — they aren’t stupid.”

“I never said they were stupid,” Gold replied. “But there has been a school of thought in Washington over many years that Iran’s radical course was because of foolish mistakes made in United States policy in the past; and that if America took a different approach to Iran, then Iranian behavior might change.” 

But rather than “give peace a chance,” as one guest put it, Gold said the world cannot afford to take a diplomatic risk with Iran, whose leadership cannot be trusted. He made it clear he believes the Iranians will almost certainly cheat on the deal and, as in years past, hide their military endeavors from inspectors. 

In addition to his field experience as a foreign policy adviser, Gold is also a historian and scholar. He breezed through a long list of instances when, in anticipation of International Atomic Energy Agency inspectors, Iranians covered any tracks of weaponizing their nuclear activity: In 2004, they destroyed a number of buildings at a previously undeclared site, Lavizan-Shian, and dug out 6 meters of top soil so radioactive material could not be tested; and in 2013, the Institute for Science and International Security, an anti-proliferation monitoring group, revealed satellite images of Iran spreading asphalt over the Parchin site, a weapons-testing lab U.N. inspectors had tried — unsuccessfully — to visit for years.

Gold reiterated Israeli concerns that the inspection and monitoring mechanisms of the current deal are not robust enough. In some cases, the current agreement allows Iran up to 24 days of advance notice to anticipate inspections. In which case, Gold said, “Any incriminating evidence in undeclared sites is going to be sanitized.”

Lawrence Bender, a film producer best known for his collaborations with Quentin Tarantino and an active supporter of Democratic politics, challenged Gold on Israel’s overall calculus. 

“We’re actually better off today than we were two years ago when we started negotiating,” Bender said, adding that Iran has since reduced its number of centrifuges, converted some enriched uranium to solid materials and reduced the amount of plutonium produced by its Arak heavy-water reactor. “If we were to say today that the U.S. won’t do this deal, as you would like, I would say that Israel would be in a disastrous situation.”

For a casual Sunday evening, Gold was put on the defensive more than the jet-lagged diplomat anticipated and it showed. But to his credit, he soldiered on, parrying questions for nearly 90 minutes. He stood for most of it, until finally the group wore him down and he plopped onto a white-leather divan.

I asked Gold whether Iran might potentially follow in the footfalls of Saudi Arabia, which Gold once considered the greatest sponsor of global terrorism. Today he refers to Saudi Arabia as his “partner,” even Israel’s ally. What accounted for that shift, I wondered. 

Gold acknowledged that Saudi Arabia eventually “woke up” when, in 2003, the terror organizations they had been supporting ultimately turned on them, rocking the capital city of Riyadh with compound suicide bombings. But he scoffed at the notion that Iran might follow a similar path, or that ISIS was an example of Iranian-backed jihadi gone awry: “Just because it happened with Saudi Arabia doesn’t mean the same exact thing will happen to Iran.”

So, are negotiations hopeless? Gold insisted all Israel wants is a better deal: improved access for monitoring and inspections; further reduction of nuclear infrastructure; disclosure of weaponization programs and tough limits on missiles. “Our Arab neighbors, I even call them Arab allies, have the same exact view as we do,” he said. 

“So, what can we do?” asked one woman who said she was against the deal.

“That’s a boundary I don’t want to cross,” Gold said. 

And then, in a play out of his boss’ playbook, he did. 

“If you feel what I am saying is true, you’re citizens of the United States … you participate in your political system here. I don’t have to teach you civics.” 

Israel’s foreign ministry director Dore Gold gets grilled in Los Angeles Read More »

Food, Family and Tradition in Azerbaijan: Celebration of Harmony

It is after dinner on Shabbat. We are all sitting around the table. The Bozbash (lamb soup) that my wife has made this week was particularly delicious, and everyone at dinner had asked for a second helping, not thinking to save room for what was to come. Immediately following the soup were the Yarpaq Dolmasi, or the stuffed vine leaves with rice and lamb, steamed fish Buglama with cilantro and tomatoes, and the saffron rice Plov to accompany it. As usual, my wife has made too much food, especially as we have no guest this week. Still, we, our children and our grandchildren have devoured a good deal of the food, and even writing about it now brings me hunger.

Of all the foods that we have consumed here tonight, I believe that my favorite will always be the Bozbash. Bozbash is a dish eaten widely throughout Azerbaijan, and each family has its own recipe which has been passed down through generations. My family is no different, and I grew up eating the Bozbash that my mother learned to make from her mother. Like a good son, I must write that my mother’s food has always been the most delicious and unchangeable, but as a good husband, I will also write that the Bozbash that my wife makes, the recipe she learned from her mother and has taught to our own children, is no less wonderful.

Although it sounds like a great deal of food, this is proving to be one of the smaller Shabbat dinners that we have had in our house.  A tradition with Azerbaijani Jews, as with Jews all over the world, is that we invite guests to our table, and there have been dinners at which many people have gathered to eat with us and then stay into the wee hours, nearly falling asleep over their plates after having eaten so much of this excellent food. When I see my friends later, they will bring up the delicious quality of the food and mention, offhand, that they should like to be invited again.  That we can give a feeling of home to our Shabbat guests through our tradition and food, is a great source of pride for my family, as it might for any Jewish household, here in Azerbaijan, or in Jerusalem, Los Angeles; anywhere a good meal is enjoyed with friends and family across the world.

Even as I sit at this table, after indulging in this Shabbat, my mind wanders from my empty plate to the delicious foods we eat at other times in the year. The festival of Passover is my favorite of the holidays. Of course to celebrate our redemption from Egypt but also think about the food. I find myself longing for the Khoyagusht, or meat and chestnut omelets, that we enjoy eating with our Matzah, and for the egg tapping game that we play every year, where we pass around colored boiled eggs and fight each other with them. This has been my favorite holiday tradition since I was a child, and my grandchildren are always especially excited playing it. But Passover is not the only celebration that comes with spring.

As Azerbaijani Jews, we do not only celebrate Jewish holidays, but Azerbaijani ones as well.  Every year, we gather for the spring holiday of Novruz with our Azerbaijani Muslim brothers, who share the same respect for our festivals that we do for theirs, and we all enjoy some sweet Pakhlava and Shekerbura together.

How do we manage to enjoy our delicious, kosher food in this majority-Muslim country we call home? Jews and Muslims in Azerbaijan have for many years enjoyed a mutual respect for traditions, and we have always been able to find kosher food along with the abundance of halal.  It may sound unusual in the world we live in today, but when it comes to food in Azerbaijan, as like many areas of life, we see the shared culture of a meal as a bond and not a challenge.

Over this last Shabbat dinner, as in any Jewish family, we spent several hours arguing about which Azerbaijani food is the most delicious, and trying to decide which family’s recipes should be used once a new Kosher restaurant is opened.  And now, almost bursting with this tasty food and thinking of my warm bed and Shabbat rest, I feel very grateful for my life, and hope that your Shabbat is also filled with these blessings. Maybe sometime soon you’ll spend it here with us?

Until then, here are some great recipes for an Azerbaijani Shabbat wherever you live: Bozbash, Buglama, Plov, Yarpaq Dolmasi, and Khoyagusht

Food, Family and Tradition in Azerbaijan: Celebration of Harmony Read More »

A Farewell to the LA Jewish Community

This week my family moved from Los Angeles to the Midwest, and I miss the LA Jewish community already. I had the honor of being a member of the organized Jewish community there for several years, and during my service I worked with some of the brightest, most dedicated and interesting people that I have ever met.

In addition to conveying a general message of gratitude to the Jewish community, I wish to thank several people in the community – past and present – by name for their help and mentoring. I am deeply indebted to them.

Many thanks to Rob Eshman for inviting me to write this blog more than five years ago. He also taught me how to aim a skeet rifle and how to marry up.

Many thanks to Gary Ratner, one of the most decent men in the city, for giving me the chance to work for two Jewish organizations. He showed me that a secular Jew can be a passionate supporter of Israel, and he even managed to convince me that baseball is a sport instead of a boring pastime.

Many thanks to Ambassador Yuval Rotem for hiring me to be the press attache at the Israeli Consulate General. If all Israeli spokesmen were like Yuval, the country's PR problems would disappear.

Many thanks to Amanda Susskind for allowing me to serve on the ADL's regional speakers bureau. She is one of the most upbeat people that I know.

Many thanks to Carolyn Ben Natan for having me serve on the consulate's speakers bureau. A beautiful person inside and out.

Many thanks to Rabbi Abraham Cooper for supporting my programs at the ZOA when I needed it. We will never agree on the proxy baptism issue, but no one in the community gives better advice.

Many thanks to Rabbis Mark Diamond and Stephen Julius Stein for their support when my job was threatened by anti-Prop 8 fanatics. They know what they did, and I will never forget it.

Many thanks to Rabbi Yitzchok Adlerstein for his warmth, hospitality and kindness. He remains my go-to guy on questions of Jewish law and tradition.

Many thanks to Rabbi Ed Feinstein for, well, being Rabbi Ed Feinstein. I won't soon forget our conversation on Jews and the afterlife during his visit to Utah.

Many thanks to Rabbi David Woznica for his decency and for showing me that Reform Judaism is an authentic expression of Judaism for serious Jews.

Many thanks to Rabbi David Wolpe for allowing the first Mormon-Jewish public discussion to take place at Sinai Temple years ago. I also appreciate his encouragement of my outreach efforts.

Many thanks to Yoram Gutman for inviting me to emcee the Israel Festival for two years. I liked the festival better when it was held in the Valley.

Many thanks to John Fishel for hosting a Mormon-Jewish event at the Federation and for helping me to organize a similar event in Canada.

Many thanks to Judea Pearl for his friendship and encouragement. I don't know how he and Ruth do it, but no one does it better.

Thanks to modern technology, I will be able to write future blog posts on Mormons and Jews from a rather remote perch. I do plan to introduce myself to the local rabbi later this month, and I have no doubt that I will meet some amazing Jews in central Michigan. However, the wonderful Jews who have enriched my life in LA will definitely be missed.

Many thanks to all for your many kindnesses. Yasher koach, haverim.

A Farewell to the LA Jewish Community Read More »

Israel’s foreign ministry director Dore Gold gets grilled in Los Angeles

While protests over Israel’s homegrown terrorism problem put Prime Minister Benjamin Netanyahu’s government on the defensive at home, the Jewish state’s diplomatic corps went on a U.S. offensive to try to thwart approval of the pending Iran deal. 

Last weekend’s spokesman-in-chief was newly appointed Dore Gold, a former Israeli ambassador to the United Nations and longtime foreign policy adviser whom Netanyahu named director-general of Israel’s Ministry of Foreign Affairs in May. Gold is American-born (Hartford, Conn.), yeshiva-educated and holds a doctorate in political science and Middle Eastern studies from Columbia University. He is also the best-selling author of “Hatred’s Kingdom: How Saudi Arabia Supports the New Global Terrorism” (2003).

Gold jetted from New York to Los Angeles to try to convince American Jews that the P5+1 Iran deal awaiting congressional approval could be “disastrous” for Israel — and the world. 

His weeklong jaunt included a joint speech to the Conference of Presidents of Major American Jewish Organizations with Amos Yadlin, former head of Israel Defense Forces’ military intelligence, now the director of Tel Aviv University’s Institute for National Security Studies. 

In Los Angeles, he delivered public talks at Orthodox shul Young Israel of Century City and Beth Jacob Congregation, as well as at the conservative-leaning Conservative synagogue, Sinai Temple.

And when entrepreneur Dan Adler challenged Gold to confront an audience of American Jews who may be less sympathetic to his message, he didn’t flinch. “Let’s do it,” he said.

That brought Gold to Dan and Jenna Adler’s living room last Sunday evening, surrounded by a small group of Hollywood players, tech entrepreneurs, lawyers and a few politicos, including a former National Security Council negotiator for nuclear treaties under Ronald Reagan. 

“We’ve got left, right, center; Democrat, Republican; Orthodox, Conservative, Reform, unaffiliated, evangelical, Christian and probably a few atheists thrown in for good measure,” host Adler said, introducing the group. David Siegel, Israel’s consul general in Los Angeles, accompanied Gold to the soiree, where those who didn’t know each other quickly got acquainted.

“So what do you do at Sundance?” one guest inquired of another. “I represented Bob for 10 years.”  He meant Robert Redford.

On the couch, an attractive, young man was eager for the fireworks to begin. He said he was staying in the Adlers’ guesthouse. “I’m the Kato Kaelin here.”

Gold stood firmly at the center of the room, austere looking with his globular head and painter’s-brush mustache. Even though this crowd was not his choir, he barely disguised his intentions for them: “I felt from many of my Jewish friends in America that we [Israel] had a problem: The U.S. was hearing from the government of Israel [about the Iran deal], but they wanted to hear something broader — from more than just the government — perhaps, a national consensus view … ”

But the desire to build a consensus among Jews feels like wishful thinking. Even as Gold spoke in Los Angeles, a group of former Israeli security officials from the army, Mossad and Shin Bet was signing a letter for Yediot Aharonot newspaper, urging the prime minister to relent and accept the Iran deal as “an established fact.”

Gold was dismissive. “There are people who engage in diplomacy because they’re hopeful that diplomacy will produce a better situation,” he said. The problem in this case, he added, is that there is a dangerous and naive misconception of Iran held by the United States government and its allies — including negotiating partners France, Great Britain, Germany, Russia and China — which he believes would fundamentally undermine the success of the deal. 

“The subtext I’ve detected is that [they believe] Iran is on the verge of change, and that this agreement is a transformational event that will lead to a new Iran, an Iran that wants to take its place among the community of nations,” Gold said. “If that was true, that would be great. But unfortunately, all the evidence points in the opposite direction.”

Gold spent most of his talk outlining the ways Iran has become increasingly militant, expansionist and underhanded. He cited examples from Lebanon to Syria to Iraq of the ways in which Iran is funding terrorism through radical Islamic proxy organizations such as Hezbollah and Hamas, and how the economic “windfall” created by the collapse of U.S. sanctions would only bolster its regional ambitions and interventions, while concomitantly strengthening the terror organizations that live on Israel’s borders. “That is why we are making such a big deal about this deal,” he said. “We are not shy in telling what we think is the truth.”

But if Gold expected this crowd to nod in agreement, he miscalculated. The diversity of opinion quickly became evident in a lively back-and-forth. Why is it, one guest wondered, that the P5+1 sees things so differently from Israel? How could the U.S. and some of our closest allies be so blind?

“These people aren’t stupid,” another guest chimed in. “The governments of Germany, France, Britain, the United States — they aren’t stupid.”

“I never said they were stupid,” Gold replied. “But there has been a school of thought in Washington over many years that Iran’s radical course was because of foolish mistakes made in United States policy in the past; and that if America took a different approach to Iran, then Iranian behavior might change.” 

But rather than “give peace a chance,” as one guest put it, Gold said the world cannot afford to take a diplomatic risk with Iran, whose leadership cannot be trusted. He made it clear he believes the Iranians will almost certainly cheat on the deal and, as in years past, hide their military endeavors from inspectors. 

In addition to his field experience as a foreign policy adviser, Gold is also a historian and scholar. He breezed through a long list of instances when, in anticipation of International Atomic Energy Agency inspectors, Iranians covered any tracks of weaponizing their nuclear activity: In 2004, they destroyed a number of buildings at a previously undeclared site, Lavizan-Shian, and dug out 6 meters of top soil so radioactive material could not be tested; and in 2013, the Institute for Science and International Security, an anti-proliferation monitoring group, revealed satellite images of Iran spreading asphalt over the Parchin site, a weapons-testing lab U.N. inspectors had tried — unsuccessfully — to visit for years.

Gold reiterated Israeli concerns that the inspection and monitoring mechanisms of the current deal are not robust enough. In some cases, the current agreement allows Iran up to 24 days of advance notice to anticipate inspections. In which case, Gold said, “Any incriminating evidence in undeclared sites is going to be sanitized.”

Lawrence Bender, a film producer best known for his collaborations with Quentin Tarantino and an active supporter of Democratic politics, challenged Gold on Israel’s overall calculus. 

“We’re actually better off today than we were two years ago when we started negotiating,” Bender said, adding that Iran has since reduced its number of centrifuges, converted some enriched uranium to solid materials and reduced the amount of plutonium produced by its Arak heavy-water reactor. “If we were to say today that the U.S. won’t do this deal, as you would like, I would say that Israel would be in a disastrous situation.”

For a casual Sunday evening, Gold was put on the defensive more than the jet-lagged diplomat anticipated and it showed. But to his credit, he soldiered on, parrying questions for nearly 90 minutes. He stood for most of it, until finally the group wore him down and he plopped onto a white-leather divan.

I asked Gold whether Iran might potentially follow in the footfalls of Saudi Arabia, which Gold once considered the greatest sponsor of global terrorism. Today he refers to Saudi Arabia as his “partner,” even Israel’s ally. What accounted for that shift, I wondered. 

Gold acknowledged that Saudi Arabia eventually “woke up” when, in 2003, the terror organizations they had been supporting ultimately turned on them, rocking the capital city of Riyadh with compound suicide bombings. But he scoffed at the notion that Iran might follow a similar path, or that ISIS was an example of Iranian-backed jihadi gone awry: “Just because it happened with Saudi Arabia doesn’t mean the same exact thing will happen to Iran.”

So, are negotiations hopeless? Gold insisted all Israel wants is a better deal: improved access for monitoring and inspections; further reduction of nuclear infrastructure; disclosure of weaponization programs and tough limits on missiles. “Our Arab neighbors, I even call them Arab allies, have the same exact view as we do,” he said. 

“So, what can we do?” asked one woman who said she was against the deal.

“That’s a boundary I don’t want to cross,” Gold said. 

And then, in a play out of his boss’ playbook, he did. 

“If you feel what I am saying is true, you’re citizens of the United States … you participate in your political system here. I don’t have to teach you civics.” 

Israel’s foreign ministry director Dore Gold gets grilled in Los Angeles Read More »

3 top Jewish Democrats in House oppose Iran nuclear deal

Three top Jewish Democrats in the U.S. House of Representatives came out in opposition to the Iran nuclear deal.

Reps. Nita Lowey and Steve Israel, both of New York, and Ted Deutch of Florida announced their opposition on Tuesday afternoon. Lowey is the senior Democrat on the House Appropriations Committee; Deutch is the top Democrat on the House Middle East subcommittee; and Israel until last year led the House Democratic reelection effort.

They are the first leading Democrats and the first Jews in their party to oppose the deal.

Until now, the deal had garnered opposition only from four Democrats, none in the leadership.

A larger number of Democrats have declared for the deal, among them Jews who are in the leadership or are veterans in Congress: Reps. Jan Schakowsky of Illinois and Sander Levin of Michigan, and Sen. Dianne Feinstein of California. On Tuesday, the junior senator from California,  Barbara Boxer, came out for the agreement.

Congress has until mid-late September to consider whether to exercise legislation that would kill the deal. President Barack Obama has promised to veto any such bill, meaning that two-thirds of both chambers would be needed to override his veto.

Most Republicans oppose the deal, so the battleground will be among Democrats.

Obama and his Cabinet, backed by an array of liberal groups, including J Street, are campaigning for the deal. Israeli Prime Minister Benjamin Netanyahu, backed by the American Israel Public Affairs Committee, vehemently opposes the deal.

Lowey, Israel and Deutch, in statements and Op-Eds in hometown newspapers, said they considered carefully before arriving at their decisions.

“This agreement will leave the international community with limited options in 15 years to prevent nuclear breakout in Iran, which will be an internationally-recognized nuclear threshold state, capable of producing highly enriched uranium,” Lowey said in a statement. “I am greatly concerned that the agreement lacks a crystal clear statement that the international community reserves the right to take all military, economic, and diplomatic measures necessary during the course of the deal and beyond to deter Iran from ever developing a nuclear weapon.”

 

Boxer, in her statement favoring the accord, said, “If we walk away from this deal, Iran would have no constraints on its nuclear program and the international sanctions that helped bring the Iranians to the table would collapse. The strong support from the international community — including the announcement this week by the Gulf states [in favor of the deal] — underscores how this deal is the only viable alternative to war with Iran.”

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Visiting the Elderly is Madness

I’ve been visiting the elderly since long before I reached the age of bat mitzvah. It started when my sister and I would visit our grandmother z”l in San Francisco in the summer. She lived in an apartment across the hall from Mrs. Louie, an elderly widow who lived alone. On a regular basis, she would send the two of us across the hall for a visit.

I don’t know that Grandma ever told us why she had us go talk to Mrs. Louie. She never mentioned the word mitzvah when she sent us, any more than she mentioned it when we visited the Wertheimers, who I thought had the coolest furniture ever. It wasn’t until years later that I realized the Wertheimers were morbidly obese, and they had to have special furniture because the regular kind wouldn’t hold their weight. Grandma never mentioned the words “obese,” or “fat,” or “overweight,” any more than she ever used the word “mitzvah,” or ever implied we were doing anyone a favor by visiting. It’s just what we did.

A couple of years before I was trained by the Bay Area Jewish Healing Center to be a spiritual care provider, I began visiting an elderly congregant named Susi who was confined to a wheelchair and wasn’t able to get out much. After I was trained, I started visiting other people. Elderly people.

And the thing about visiting elderly people is this: They die. They may live for a few years; you may, like with Susi, get to visit them for as many as five years or more. But that doesn’t solve the problem. Because the more time you have with them, the better you get to know them, the more they become a part of your life, and it hurts when they die, even though you know going in it’s going to happen.

It’s madness to set yourself up like this, to get to know and love someone, with the full realization that they’re approaching the end of their life. You’d have to be crazy or masochistic or something to do it on purpose.

Still, it’s an incredible privilege to visit people near the end of their life. It’s an honor to have spent time with a woman who was rescued on the Kindertransport, to speak with a man who fought for the US during World War II, to hear about ballroom dances and teenage plans to run away to pre-Israel Palestine, and dinner parties, and the time they first met the person they would later marry.

Every minute spent with a person in hospice is a treasure, even when the person is so far into dementia they are not capable of holding a conversation with you.

And when they die, like Susi did last weekend, it’s sad. It’s wrenching. I’m reminded again how it’s sheer madness to put myself in a position to feel this pain, predictably, serially, on purpose.

Yet at the same time, I wouldn’t trade a moment of it; not a moment. And I won’t hesitate to do it again, the next time I get an offer to visit another person embarking on this journey.

—————-
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The Cultural Jew exchange, part 3: ‘Israel’s secular Jews are still steeped in Jewish tradition’

Roberta Rosenthal Kwall is the Raymond P. Niro Professor at DePaul University College of Law. An internationally renowned scholar and lecturer, Kwall has published books and articles on a wide variety of topics including Jewish law and culture, property law, and intellectual property. She is the author of The Soul of Creativity: Forging a Moral Rights Law for the United States (Stanford University Press), a seminal work on moral rights law. Professor Kwall has received numerous awards for teaching and scholarship, and in 2006 she was designated as one of the 10 Best Law Professors in Illinois by Chicago Lawyer magazine. In addition to her law degree, Kwall also has a Master’s Degree in Jewish Studies.

This exchange focuses on Professor Kwall’s recent book, The Myth of the Cultural Jew: Culture and Law in Jewish Tradition (Oxford University Press, 2015). Parts one and two can be found here and here.

***

Dear Professor Kwall,

In your last response you stated that “in Israel, where the majority of Jews claim to be secular, it is far easier to create and maintain Jewish identity.”

This made me think about how for many secular Israelis the very term ‘halakhah’ conjures orthodox values, rules, and regulations which they can easily ignore without their Judaism being in jeopardy.

Your approach stresses the importance of maintaining a dialogue between Jewish culture and the halakhic tradition when it comes to Jewish continuity. But it seems that secular Israelis can generally afford to not really bother themselves with adherence to the halakhah, simply because they live in a country in which intermarriage and assimilation is not a real concern.

My question: doesn’t secular Israel show that a measure of not-necessarily-halakhah-dependent Jewish peoplehood and secular Jewish environment can be a viable substitute to taking Jewish law more seriously (which is not a live option for most of those who don’t take it seriously to begin with)?  

I’d like to thank you again for participating in this exchange.

Yours,

Shmuel.

***

Dear Shmuel,

In Israel, the surrounding culture is steeped in the Jewish tradition, including the halakhic elements. As a result, the “secular Jewish environment” there enables most Israelis to lead very Jewish lives, even if they do not feel bound by the commandments. Most secular Israelis take this for granted and do not even realize the extent to which these elements surround them and shape their existence. Such is not the case with secular Jews living outside of Israel (in the Diaspora), and, therefore, the secular Jewish environment in Israel cannot furnish a viable model for Diaspora Jews.

When Jews live as a minority culture, they are not exposed to the rhythm of the Jewish tradition in their daily lives. Just a couple of weeks ago, Jews around the world marked the saddest day of the Jewish calendar, Tisha b’Av, the ninth of Av. This fast day commemorates the destruction of the two Temples in Jerusalem and is also a time to remember many of the atrocities to which the Jewish people have been subjected. In the United States, few Jews other than those who are fairly traditional are even aware of the day, let alone observe it in some fashion. In contrast, Israeli Jews cannot help but have an awareness of the day, even if they are not engaged in observing its rituals. Many restaurants in Israel close and those that remain open tend to be less busy. There are no theatre performances. A similar atmosphere pervades Israel on Yom Kippur. In fact, a level of awareness exists in Israel for virtually every holiday mandated by halakhah. This reality calls into question the assumption that the secular Israeli environment is independent of halakhah, even if a sizeable segment of the population does not observe these holidays in a traditional fashion.

Moreover, the “not-necessarily-halakhah-dependent Jewish peoplehood” has a flavor in Israel unlike anywhere else. You can find a very compelling illustration of this point by watching the YouTube video showing how drivers on a highway in Israel come to a complete stop in response to the two-minute national siren blast on the morning of Yom Hasho’ah, Holocaust Remembrance Day.  During this period, the entire country shuts down and engages in meditation and prayer. This remarkable manifestation of Jewish peoplehood is completely unthinkable and unavailable in the Diaspora.

The early secular Zionists did not embrace the rabbinic tradition, but they definitely relied upon Judaism’s biblical roots and revamped these elements with a new, nationalistic perspective. The late rabbi David Hartman noted that these individuals invoked the Jewish heritage as a major source of the guiding ethical norms that were seen as vital for a rebirth and rebuilding of their ancient homeland. As a result, these norms were, and still are, part of the country’s “public domain” in a visceral sense. For example, Israel is often a first responder when natural disasters and tragedies occur in other countries, a testament to the Jewish tradition’s long-standing concern for social justice.               

Although many Jews seem to be experiencing a need for increased spirituality, those experiencing a “spiritual awakening” in Israel are increasingly looking to their Jewish roots to satisfy their spiritual needs. Israeli society boasts popular quasi-religious venues such as the unofficial Kabbalat Shabbat (welcoming of the Sabbath) celebration in Jerusalem at the First Train Station. This weekly celebration features mixed seating, beer, dancing and musical instruments, but because it takes place prior to sundown, it does not violate halakhic norms. Organized by a local non-profit group, this celebration’s initial purpose was to provide Jerusalem with a pluralistic opportunity for unity. In recent years, grass-roots community prayer groups also have sprung up in Israel, providing secular (and sometimes even more traditional) Israelis with an outlet for their spiritual searches that are steeped in Israeli poetry and song, as well as traditional prayer. Israelis also are flocking to a growing number of self-described “secular” institutions of classical Jewish learning. There is even a burgeoning movement of Israeli rock musicians who are turning to the Jewish tradition for inspiration.

Just as cultural Jews come in many shapes and sizes, the same is true for secular Israeli Jews. According to Professors Asher Cohen and Bernard Susser, one version of secular Jewish identity that is often overlooked is the “forgotten center.” These “traditional” Jews prize the same sources and observances as those who consider themselves religiously observant. Still, they distinguish themselves to the extent they do not care about the theological grounding of their convictions or the consistency of their halakhic practices.

In sum, the secular identity of Israeli Jews looks and feels very different from the secular identity of Jews in the Diaspora. This difference exists for a good reason: secular Israelis have been reared in a nation that is, in its very core, Jewish. Interestingly, evidence shows that when Israeli Jews move away from Israel, they often manage to find a greater religious identity as they find themselves liberated from the politics and the perceived religiously coercive characteristics of life in Israel. Although Diaspora Jews can visit Israel and spend portions of time in the country, their day-to-day experience in the United States and elsewhere is in no way comparable.

To conclude our exchange, I want to emphasize that a culturally nuanced perspective of the Jewish tradition values the preservation of the entirety of the Jewish experience, which includes both the cultural and the religious. Both are a testament to Jewish ingenuity and survival and manifest the particularity of our people. For this reason, those who claim to be “culturally Jewish” must be educated to grapple with halakhah. We must understand its origins and struggle with its present day applications. As an academic, I am all too familiar with frightening manifestations of anti-Semitism on college campuses throughout the United States. Paradoxically, however, I see an increased fascination among both students and faculty from a variety of backgrounds with the wisdom of the Jewish tradition. As Jews, we must remain faithful stewards of the entirety of this tradition. I am grateful to you for asking me to participate in this exchange, and I have very much enjoyed the opportunity you have given me to share my perspective with your readers.

Kol tuv,

Roberta Kwall

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How to Improve the Relationship With Your Parents Forever & Bring Generational Healing

Last year I learned a secret that transformed the relationship with my parents. I would like to share it with you. But first, a 10 Commandments soundbite: “I.. am a zealous God, who – for the haters – remembers the sins of the fathers up to the third and fourth generations” (Deut 5:9). Ouch. Do you remember having the thought “I will never be like my parents”? Then, sometime later, “Oh no! I am behaving just like my mother/father!”. Unless we transform our negative behaviour patterns, we are destined to pass them on for many generations.

Some adults maintain a childlike relationship with their parents and then complain they are treated just like children. Philip Roth nailed it in Portnoy’s Complaint: “Good Christ, a Jewish man with parents alive is a fifteen-year-old boy, and will remain a fifteen-year-old boy till they die!”.

Here is one rule to improve the relationship with your parents. It worked wonders for me. When you go to visit your parents, Act Like a Guest, Not Like You Own the Place*. That is it. Be polite to your parents and act like a guest. Guests do not answer back like teenagers or tell their hosts how to live. Guests act with gratitude and do not overstay their welcome. Simply, if you don’t behave like a teenager, you won't get treated like one. This may take practice but can yield astronomical results.
When we heal a negative pattern in our family – and prevent it lasting for three, four or more generations – we bring generational healing not only for ourselves but for our successors and predecessors. Your ancestors stand with you as you rewrite your future.

“I will call into the past [to my ancestors]. Far back to the beginning of time, and beg them to come and help me… I will reach back and draw them into me. And they must come. For at this point I am the whole reason they have existed at all.” – Amistad.

love & blessing-

Marcus
________________________

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A Settler on Settler Violence

On February 25, 1994, the 8:00 news reported that dozens of Palestinians had been murdered at the Cave of the Patriarchs in Hebron. Even before verifying any of the details, I knew instinctively that the man who had opened fire on Muslims attending Salat al-Fajr, the early-morning prayer service for the second Friday of Ramadan, was an Orthodox Jew like myself, a man whose knitted kipa would have closely resembled mine.

On November 5, 1995, I received a call from my in-laws, who had heard before I did that Prime Minister Yitzhak Rabin had been murdered, following a massive rally in support of the Oslo process in Tel Aviv. Again, I did not have to be told that Yigal Amir was a member in good standing of the religious Zionist world, the same community I had come to as an adult and joined voluntarily when I made Aliya two years prior.

On July 2, 2014, when news hit that Mohammed Abu Khdeir had been kidnapped and burned alive in a revenge attack for the murder of Eyal Yifrah, Gil-Ad Sha'ar and Naftali Fraenkel, I understood immediately that the killers were ostensibly Orthodox Jews, individuals who supposedly valued the same Torah I did. Two days earlier, when I heard that packs of Israelis were roaming the streets of Jerusalem during the funeral of Yifrah, Sha’ar and Fraenkel, I did not need to wait for confirmation to know that the attackers came from religious communities

**

I came to Orthodoxy late in life, as a teenager and young adult, to the consternation of much of my family, for whom the word “orthodox” was a synonym for “sub-par” and “repressive restrictions.” As second-generation American Jews, my father, uncles, grandparents and extended family saw little value in kosher food or sabbath observance, but I could not understand how they could fail to see the beauty that I did in Jewish tradition and law.

Whereas they saw only oppressive religious restrictions over what I could eat and how I spent my Saturdays, I celebrated my connection to Jewish law and history, and especially the deep humanity and compassion of the halachic system. I was inspired by halachot like the requirement to leave the corner of a field unharvested, for the benefit of the poor.

Similarly, the law of pikuach nefesh  – the insistence that human life takes precedence over virtually all Torah laws – was evidence to me that God was indeed to be found inside this exalted system of ritual and law. Shabbat served as a weekly opportunity to stop and appreciate God’s creation; Pesach and Sukkot were occasion to re-live the exodus from Egypt and to celebrate eternal ideas of freedom.

All of which makes the current reality of Orthodoxy today that much more painful. Even before the murder of 18-month-old Ali Dawabshe and the stabbing of six participants in the Jerusalem gay pride parade the previous day, the family of one Druze IDF soldier told me that their son wanted to leave his position in an elite combat unit because of the poor treatment he receives from Jewish soldiers. “Especially the Orthodox ones,” they said. “He says that many of the yeshiva students treat him like he’s not even human.”

I’ve heard that message far too many times, in far too many settings, around Israel. Non-Jewish clergy in the Old City of Jerusalem say they are routinely spat on by Orthodox Jews. Palestinians of Hebron say they have learned to identify when “trouble” is on the way from new IDF units that come to serve in the troubled city: “When we see soldiers with kipot and ‘those strings hanging down’, we know they are going to harass us, and that the settlers will attack us with even more impunity than usual,” one man told me.

And so I look at this creature called Orthodoxy, and especially at religious Zionism, an ideal to which I have dedicated my entire life – and I find myself a stranger. I lose sleep over the notion that the Judaism I have always celebrated has become an angry caricature of itself – otherwise good people, in Efrat and elsewhere, are unbothered not only by evil individuals, but by the fact that the criminals justify their actions from the Torah system that I have always associated with justice and compassion and respect and humility. Nearly every commentator this week compared the Judea and Samaria community to ISIS and to radical Islam, and for the first time, I could not argue that this is not the case. There are no words to describe the pain I feel at having written those words.

Defenders of our Orthodox community will note, correctly, that Orthodox communities around the world are noteworthy for their deep commitment to exalted values such as charity and volunteering, and they warn not to throw the proverbial baby out with the bathwater. OF course, this is accurate.

But this does not alleviate the fact that our community is ill, and that increasingly, I do not recognise the monster we have created.  As for me, I continue to believe in the divine nature of the halachic system and in the historic mission of the Jewish people returning to our historic land after 2000 years. And I ask myself what my place is here, or even whether I truly have a place here at all.

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Art, Medicine, and a Real Education

More and more doctors today are using methods taught in art class to help diagnose their patients. Yes, art class.

At a time when budget cuts are marching in lockstep to slash, or eliminate, art lessons at the elementary and high school level, universities are embracing the study of art as never before. It is a backlash that's been long overdue.

Scientific studies conducted by major universities throughout the country are proving that training the eye to fully observe, and respond to, a work of art can effectively enhance the observational and diagnostic skills of medical students. I'm hoping these studies (and they are many, as you'll soon see) will have a trickle down influence on the development of art programs for the lower grades as well.

Just as advances in neuroscience have recently shown (what many educators have long known) that simply learning to play an instrument and studying music creates new brain patterns that enhance both math skills and overall academic achievement, proper education in the visual arts achieves an equally positive (if different) effect. For the greater good of humanity, it's time we reintroduced both music and art as essential components of every child's education, from grade school on up.

Acing AP classes and the ACT and SATs does not an educated member of society make. It takes a critical mind — one aware of, and able to contemplate, shades-of-gray nuances and contradictory information — to become a sustainable adult in our increasingly complex world. If our children are to survive the 21st century, we need original thinkers as never before.

How does the study of art enter this picture? Let's go back to 1999, when Yale University School of Medicine faculty member Dr. Irwin Braverman and Linda Friedlaender, curator of education at the Yale Center for British Art (home to the largest collection of British artwork outside the U.K.), jointly developed a course called “The Art of Medicine.” (It went on to become a required visual tutorial for all first-year School of Medicine students.)

By encouraging doctors-in-training to “diagnose” portraits in the collection, the tutorial reinforces essential, and often neglected, patient observation skills. This works in direct contrast to our age's tendency to rely solely on high-tech imaging and tests.

Fully observing a person with one's own eyes and not missing a single detail (as students were quick to discover while contemplating centuries'-old portraits) can't happen while staring fixedly at rows of data on a computer screen. But it can make all the difference between a correct and inaccurate diagnosis … and life and death.

Due to the program's success, over 50 universities around the country now implement similar arts instruction for their physician trainees. Nevertheless, many individual schools of medicine still feel the need to prove the efficacy of their particular version of the program for themselves.

In 2008, Sheila Naghshineh, MD, and her team published a study based on Harvard University's intensive, 10-week elective arts/clinical course for medical students called “Training the Eye.” The course teaches basic art observation and drawing skills (in order to enhance physical exams and diagnoses) at their local art museum, Boston's prestigious Museum of Fine Arts. Museum arts advisor Alexa Miller feels the study of artworks provides a safe way for students to train their eyes and minds to notice and accept ambiguity, and more nuanced interpretations.

As Miller explains: “The arts present a space where we can be in ambiguity in a safe and positive way where nobody is dying and nobody is suffering. Uncertainty is a very authentic part of life and problem solving. Uncertainty is welcome, helpful, and interesting in arts situations.”

Students who participated in seven or more Training the Eye course sessions were found to make 38% more observations than their peers — both in art and clinical settings. Course participants also provided more evidence for these observations. Anyone who's ever watched an episode of House can easily understand how important both careful observation and knowledgeable, reflective deduction can be for proper patient care.

I only became aware of this vital art-and-medicine coupling a few days ago — when my local, public-radio station ran a segment on how the University of Miami (UM) is supplementing the clinical training of all its medical, nursing and physical therapy students with visits to the school's on-campus Lowe Art Museum. At first, my newly “cynical” persona thought: Great! At least now this wonderful art museum — South Florida's first and most comprehensive — has a hard-science, practical reason to continue to exist (the only type that seems to count these days).

And I wasn't all that far off. Despite the results of both the Yale and Harvard studies, as well as arts programs implemented by some of our nation's most prestigious medical training facilities — including Rutgers, Brown and Johns Hopkins — and despite the success and popularity of museum-based workshops run by its own medical school since 2008, UM decided to test its “The Fine Art of Health Care” version of an arts program only this past June.

Not surprisingly, UM's tests are yielding yet more spectacular results. (Also, not surprisingly, Linda Friedlaender, the original Yale-based arts program co-developer, has recently decided to compile a comprehensive study of all arts program research conducted by the growing numbers of university medical/art teams.)

UM's art program is somewhat different in that it tends not to engage with “obvious” human figures (as in classic, representational British portraiture) for student observations. Instead, art gallery visits focus on more contemporary and non-representational large glass sculptures, as well as Baroque and Greek vases, for its diagnostic curriculum.

Hope Torrents, Lowe Art Museum's school programs coordinator, claims that a work of art's ambiguity, in and of itself, makes it “a perfect tool to get people to look harder and think longer.” To help train medical students to look longer and more thoughtfully, she employs Visual Thinking Strategies (VTS) — a series of open-ended questions designed to help museum visitors engage with art, first introduced in the late '70s. A 2011 UT San Antonio VTS study confirmed that students who spent time looking at art also spent more time looking at patient images.

For the University of Miami's study, 80 third-year medical students from UM Miller School of Medicine were divided into groups of 10 or 12. Half of these groups attended five Fine Art workshops; the other half (the control group) spent time visiting Vizcaya Museum & Gardens — a magnificent historical estate brimming with American and European art — but were given no specific art-appreciation training. Both groups of students were then timed on how long they spent collecting medical histories with a standardized set of patients.

Early results show that the VTS-trained students spent more time looking at, and engaging with, their patients, as well as considering a greater number of alternate diagnoses that did not merely conform to what appeared on the charts. In contrast, those who simply “had a nice time at Vizcaya” did not appear to change their more tunnel-vision, computer stats-oriented behavior.

Interviews with med students who'd been through the arts program were overwhelmingly positive. Many pointed to specific instances where their arts training “brought their eyes back to the patient.” It helped them to notice, for instance, a stressed sadness in the eyes, or an unusual growth, which they say they would never have picked up on from studying patient charts alone.

This change in focus is especially vital given a 2013 study by Johns Hopkins that found first-year medical residents spend 12% of their time interacting with patients … and more than 40% of their day glued to a computer screen. With group practices and insurance companies constantly pushing for greater productivity (i.e., seeing more patients in less time) alongside today's medical personnel's need to document and code everything for prior authorization and payment, these lopsided statistics should come as no surprise.

Based on my own recent experiences as a patient (or when accompanying one), I'm surprised if a doctor even looks up at all — other than to say hello upon first entering the room, for all of two minutes. So anything that forces medical practitioners to really see, and listen to, their patients is worthy of serious consideration.

Still, I can't help feeling that, in many ways, the idealism and time-honored goals of the practice of medicine imparted by our great teaching universities lie at cross purposes with the crass factory system even well- and sympathetically trained diagnosticians encounter — once they leave academia for the real world.

As patients, perhaps it's time we step up to our doctors, stare them in the face, and demand they look at us like the “unique works of art” we truly are.

And it certainly wouldn't hurt our society, and the world-at-large, to embrace arts training as a way to facilitate thoughtful, independent observation in everyone. Especially when it comes to the next generation. Let's use what we now know about an arts education to help teach our children well.

© 2015 Mindy Leaf

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

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