fbpx

September 9, 2015

The year of the creative in Jewish education

This week, countless young children in Jewish schools of all varieties will bring home familiar handmade crafts for the Jewish New Year: paper towel tube shofarot, “stained glass” honey dishes made of plastic bowls and colored with markers, and decorated “Shanah Tovah” cards. Many busy parents will not lift their gaze to look at these crafts as they respond on autopilot, “Oh, that’s beautiful,” as they do to most art projects their children make in school.

We need a whole new way of thinking about creative learning in Jewish education. These crafts are intended to engage young learners in holiday themes, in making their own symbols that they will hold dear. But without creative engagement with ideas, not just materials, they may be making their own shofar or honey dish, but without achieving deep understanding or a new perspective or interpretation of their own.

Focusing on creativity is a disruptive and uncomfortable notion for many schools. In his groundbreaking new book about the need for school change, “Creative Schools,” Ken Robinson dispels the myth that creativity is simply “about having off-the-wall ideas and letting your imagination run free.” Creativity, Robinson argues, also involves developing a critical, discerning mind and requires drafting, crafting and refining. Creativity is defined as the process of having original ideas that have value. Creativity is not a euphemism for frivolity or meaningless play. Creativity happens through intentional play and the application of imagination. It is a natural part of learning and living.

Another myth about creativity is that it can’t be taught. In my experience, that is only true if the school refuses to teach it.

The question is: Who is prepared to teach creativity? 

Dream Lab is a creativity think tank and pedagogy test kitchen at the Graduate Center for Jewish Education of American Jewish University, which is poised to answer this question. Los Angeles has an untapped mine of natural resources to attend to the task of teaching through creativity: one of the most creative Jewish populations concentrated in one city. There are Jewish creatives and artists who specialize in music, visual art, theater, digital media, cooking, movement and more who are currently freelancing in teaching roles as occasional workshop providers. They have much to offer, and we should take their potential contribution as a serious opportunity to revitalize Jewish life against the landscape of a particularly creative moment in secular culture.

Dream Lab’s theory of change is that if artists and creatives play a more central role in facilitating authentic learning — and by authentic learning I mean accessing, interpreting, applying and making meaning of ideas and concepts — then perhaps Jewish education could achieve radically different outcomes. Learners will turn to Jewish tools for confronting questions and problem solving. By widening the possibilities of Jewish expression beyond basic writing and discussion modes, Jewish learning will become Jewish thriving.  

This fall, seven creatives will begin a yearlong Dream Lab fellowship at American Jewish University to explore how to redefine the form and function of a Jewish educator as a facilitator of creativity, interpretation and personal Jewish expression. They will meet monthly to delve into Jewish ideas and texts about life’s ultimate questions, study pedagogy and human development, and incubate new creative methodologies of facilitating learning through creative processes.

As a result of the fellowship, the creatives will acquire the teaching and planning skills to implement high-quality creative Jewish learning experiences that are more Judaically rich and designed with a deeper understanding of and attention to the needs of learners. They will be co-planning new lessons, courses and curricula to bring to supplementary schools, day schools, youth groups and camps. Within a year, they will be sowing the seeds for a field of creative Jewish education, disseminating their teaching tools, and recruiting and mentoring additional artists who may be curious about Jewish teaching and learning.

Although some traditionalists might worry that introducing creative process into Jewish learning might disrupt the delicate continuity of cultural inheritance from one generation to the next, our history suggests the opposite can be true. As the pre-eminent expert on the American-Jewish experience, Jonathan Sarna, has argued, “Continuity may depend on discontinuity.” The greatest gift Jewish education can give our children is not simply a pre-packaged tradition, but a variety of tools to engage in creative dialogue with the tradition so that they may revitalize Jewish culture, practice and community throughout their lives.

By next Rosh Hashanah, the Dream Lab faculty and fellows hope to provoke a process of real creative interpretation and production among young Jews and partner with educators to rethink how to integrate arts into their curriculum. Often on the margins of Jewish life, Jewish artists are stepping into the core to redefine teaching and learning. Let this be the year of the creative in Jewish life. 

Miriam Heller Stern is dean of the Graduate Center for Jewish Education at American Jewish University.

The year of the creative in Jewish education Read More »

Obituaries: Week of September 11th

Bernard Aronson died Aug. 16 at 98. Survived by daughters Marcy (Al) Welland, Laurie (Chuck) Mondrus; 6 grandchildren; 2 great-grandchildren. Hillside

Irwin Avers died Aug. 18, at 90. Survived by wife Eileen; daughter Joanne (Modi) Mordechai; 3 grandchildren; 5 great-grandchildren. Mount Sinai

Eva Baron died Aug. 15 at 84. Survived by husband Murray; daughter Andrea (Bob) Spears; 3 grandchildren. Mount Sinai

Harold Berger died Aug. 15 at 88. Survived by nephew Rick Webster. Hillside

Geraldine Berres died Aug. 16 at 98. Survived by daughters Diane (Roy Gardiner) Berres-Gardiner; Susan (Jamie) Paddock; son Michael (Kristen); 9 grandchildren; 11 great-grandchildren. Mount Sinai

Ruth Bershak died Aug. 19 at 97. Survived by daughter Judith; son Mark (Bette); 1 granddaughter. Hillside

Lynne Ann Cohen died Aug. 16 at 83. Survived by daughter Linda (Eric Robins) Robins; son Jeffrey; 3 grandchildren; brother Harold (Sue) Kasper; many nieces. Groman Eden

Roger Davis died Aug. 16 at 92. Survived by wife Laura; son Roger Davis Jr., daughter Shelley Browning; 7 grandchildren; 2 great-grandchildren. Hillside

Gilbert Dreyfuss died Aug. 16 at 88. Survived by wife Evelyn; daughter Melanie; sons Lee (Kellie), Randy (Pamela); 3 grandchildren. Mount Sinai

Amnon Edelstein died on Aug. 16 at 63. Survived by wife Ilana; sons Joe (Christi), Roy; mother Esther; brother Moshe (Yael). Mount Sinai

Milton Fenton died Aug. 16 at 93. Survived by sons Robert (Debra Givner), James; daughter Susan (Bruce Robertson); 7 grandchildren. Mount Sinai

Dorothy Pearl Freed died Aug. 16 at 85. Survived by husband Richard Nomer; sons Robert, Bennett; 2 grandsons; sister Carol (Bruce) Wiener; 2 nieces. Mount Sinai

Howard Gershan died Aug. 13 at 85. Survived by fiancée Raelynne Rien; sons Kevin, Glenn; stepdaughters Kimberly Marsolek, Rachel; stepson Adam; sister Bette Klein; former wives Jan (Ed) Toppel, Candy Dooly. Mount Sinai

Beatrice Glazier died Aug. 10 at 88. Survived by son Bill (Laura); 2 grandchildren; 4 great-grandchildren; sisters Sally (Arthur) Green, Ella Mae Boardman, Cecilia Lessem. Mount Sinai

Paul Goldenberg died Aug. 13 at 87. Survived by son Douglas (Stacey); 1 granddaughter; former wife Toni. Mount Sinai

Arline Goldstein died Aug. 19 at 77. Survived by husband Laurence; daughters Jill (Kerry) Samovar, Romi (Randy) Matik; 6 grandchildren; brother Leon (Barbara) Goodman. Hillside

Rose Gordon died Aug. 11 at 88. Survived by husband Stanley; daughters Deidre (Steven) Taneman, Candace Gordon; sons Reed (Susan), Paul (Sandra); 9 grandchildren; 5 great- grandchildren. Mount Sinai

Natalie Grossman died Aug. 14 at 85. Survived by husband Aaron; sons Marc (Shirley), David; daughter Sheryl (Larry); 6 grandchildren. Groman Eden

Anthony Immarco died Aug. 10 at 93. Survived by wife Regina; daughters Gail (Bob) Israel, Lisa; sons Ben Davidson, Peter; 2 grandchildren. Groman Eden

Henny Lucoff died Aug. 18 at 95. Survived by sons Terry (Gwen), Bruce; 2 grandchildren; 4 great-grandchildren. Hillside

Sandra Lurie died Aug. 16 at 79. Survived by husband Harold; daughter Karen (Ian) Malatesta; sons Steven (Andrea), Robert (Nancy); 7 grandchildren; brother Bruce (Alice) Schultz. Mount Sinai

Simon Outmesguine died Aug. 16 at 76. Survived by wife Jan; son Michael (Angela); daughter Jennifer (Daniel) Marr; 4 grandchildren; many nieces and nephews. Groman Eden

William Rosenweig died Aug. 17 at 84. Survived by wife Marilyn; daughter Linda; sons Robert (Alison), Richard (Jamie); 2 grandchildren. Mount Sinai

Martha Marianna Simon died Aug. 18 at 78. Survived by son Adrian (Jodi); 5 grandchildren. Groman Eden

Aldo Spaccia died Aug. 13 at 76. Survived by wife Roberta; mother-in-law Hilda Grinker, sons David (Sheila), Jonathan (Heather Eckhoff); 4 grandchildren. Hillside

Gladys Steinberg died Aug. 18 at 92. Survived by daughters Roberta (Ray) Klein, Jane (Dan) Gold; 4 grandchildren; 3 great-grandchildren; brother Martin (Charlotte) Kanter. Hillside

Henri Uzan died Aug. 16 at 85. Survived by wife Margalit; sons Ronnie (Tonya), Eddie, Joseph, Tony (Sandy); 5 grandchildren; brothers Moshe, Chaim. Hillside

Steven M. Wasserman died Aug. 17 at 50. Survived by wife Leslie; daughters Hannah, Emily; sisters Jill (Diane Verdugo); Leslie. Mount Sinai

Alvin Wernick died Aug. 15 at 88. Survived by daughter Candace. Hillside

Ruth H. Zuckerbraun died Aug. 12 at 89. Survived by daughters Jodi (Alan Melcher) Zuckerbraun Melcher, Andrea; sons Erik, Alan, Lance (Cristina), Mark, Eliezer (Alison); 15 grandchildren; 1 great-granddaughter. Mount Sinai

Obituaries: Week of September 11th Read More »

Paying to pray? Not quite

We’ve all heard this story, and some of us have lived it: A Jewish individual or couple, new in town or newly seeking to reconnect with the Jewish community, walks into a worship space just before the start time of a High Holy Days service and starts to enter the sanctuary, only to be stopped by an usher, who asks, “Do you have a ticket?”

If the answer is no, the would-be worshiper is directed to a table in the lobby, where he or she is offered admission to the service in exchange for a stated amount of money. 

How many Jews have been turned off from participation in synagogue life because this has happened? It’s a classic recipe for alienation. The stranger may be offended by what seems to be a crass business transaction at what’s supposed to be the holiest time on the Jewish calendar. He or she may not be able to afford the admission price. The person staffing the table may come off as officious or unfriendly. And, heaven forbid, the stranger doesn’t look particularly Jewish… This doesn’t happen in our bend of the river, of course. But it happens, and it’s always a horror story when it does.

This is a time of nervousness and heightened security measures, when you don’t know what kind of nut might walk through the door. But we who gather in congregations that are outlets for our Jewish spiritual and communal impulses have a responsibility even at the High Holy Days — especially at the High Holy Days — to make sure every single newcomer who turns up on the doorstep is welcomed warmly and unconditionally. I’ll get to how in a moment.

First, I would like those of you reading this column who are not affiliated with a congregation to understand why most synagogues ask for donations from nonmembers who want to attend High Holy Days services. It’s mostly to offset the greater expenses that congregations incur during the holidays. These can include space rental; additional personnel (from extra security guards to cantors and other professional musicians); food service for a crowd several times larger than usual; printing of bulletins, prayer-book supplements, memorial booklets. Keep in mind, too, that Rosh Hashanah and Yom Kippur are the only services for which congregations ask a specific donation. For every other visit to a temple’s sanctuary during the Jewish year — every Shabbat, every festival, every commemoration — the newcomer is asked for nothing but fellowship.

When you make a donation to a congregation in order to attend High Holy Days services, you aren’t paying to pray. (After all, you can do that for free, anywhere.) You’re supporting the ability of that congregation to provide a spiritually meaningful, aesthetically pleasing worship experience led by people who have trained for years and are working hard to express both the gravitas and celebration of the holiday season. You’re supporting the profoundly communal nature of Judaism, making yourself part of the minyan, if only for a couple of hours. And it’s tax-deductible.

The responsibility of the worship group, then, is to offer a sacred space and atmosphere that will embrace you and make you want to come back. The congregations that do this best at holiday time enlist their friendliest, warmest members to sit at the ticket table, take tickets at the door and hang out in the lobby, keeping an eye out for newbies. At least three types of people, all wearing big “Ask me” or “Let me help you” tags.

Collecting money from nonmembers is a much lower priority. Nonmembers who walk in without tickets should be directed smilingly to the ticket table, where they are told not that the ticket price for one service is X and for all the services is Y, but that the congregation asks nonmembers for a donation; this year, the suggested amount is Z. If the potential congregants offer a smaller donation, it should be accepted graciously. If they say they can’t afford any donation or aren’t carrying what they need to make a transaction, the volunteer member should hand them tickets and a stamped, addressed donation envelope, saying something along the lines of, “No problem. Here’s an envelope if you can send something later. We’re glad you can be with us for the holiday.” The odds of receiving a check? Unknown. Mitzvah points? Priceless.

During my years as a Jewish adult, I’ve been a temple board member eyeing the budget for the High Holy Days, and I’ve been the gal at the ticket table. I’ve been the cantor hired for the holidays and I am currently rabbi of a congregation-without-walls that needs to rent walls for the holidays. And I’ve been the stranger seeking a spiritual home for Rosh Hashanah and Yom Kippur. Even when I was young and my financial resources minimal, the sense of being home was always worth supporting. 

If congregations and unaffiliated Jews alike approach the High Holy Days in a spirit of generosity, support and welcome, worship spaces everywhere will be filled with an extra radiance of joy and wholeness. L’shanah tovah um’tukah tikateivu: May you be inscribed in the Book of Life for a good and sweet year. And may you find your spiritual home in 5776.

Rabbi Cantor Ellen Jaffe-Gill (ellenjaffegill.com) is rabbi of Tidewater Chavurah, based in Virginia Beach, Va., and editor of “The Jewish Woman’s Book of Wisdom.” This column appeared first in Jewish News of Southeastern Virginia. Reprinted with permission.

Paying to pray? Not quite Read More »

At Rosh Hashanah and Hajj, bridging two cultures through common roots

“Use words. Help me understand.” As mothers, we have both found this phrase useful from time to time in helping our children navigate the terrain of conflicting emotions. As people deeply engaged in conflict resolution and building relationships among Jews and Muslims, we also find the articulation of emotion through thoughtful language central to our work at NewGround, which convenes public programs and sponsors a professional fellowship and a high school leadership council (MAJIC: Muslims and Jews Inspiring Change). These programs empower participants with the skills, resources and relationships to strengthen Muslim-Jewish relations in America and advance a shared agenda of being able to work on areas of common concern.

This year, the Jewish Aseret Yamei Tesh-uvah (10 Days of Repentance) from Rosh Hashanah to Yom Kippur coincides with the hajj (annual Islamic pilgrimage to Mecca) and Eid al-Adha (the Festival of Sacrifice). We wrote the following piece together, because we believe this convergence in our calendars provides a fruitful opportunity to explore wisdom from each of our traditions about how best to use our words.

During the Days of Repentance, Jews reflect upon the missteps we’ve made over the past year. Words are most frequently at the heart of what needs repair: Words we used, words we misused, and even words we failed to use. Jews use language in different ways as part of our teshuvah to apologize to one another and to accept apologies — in liturgy, we repeat lists of countless things for which we might need to atone. 

As it happens, Muslims are also moving into a time of deep reflection, also requiring humility — and proper speech. This year, between Rosh Hashanah and Yom Kippur, 2 million Muslims will perform the hajj, a requirement for all who are able to afford the journey. Prior to the journey, pilgrims employ language to explicitly ask for forgiveness from others. This is followed with a declaration of intention, prayers, atonement for past sins and asking for God’s mercy. This ritual journey ends with Eid al-Adha, commemorating the time — also deeply resonant to Jews during this period — when our mutual forefather, Abraham, painstakingly agreed to sacrifice his son and was granted the offering of an animal instead. 

For Jews, the story of Abraham and Isaac is a many-layered story of their relationship to God, a story of loyalty, faith and covenant. For Muslims, it is a story that challenges them to be willing to give up what they love the most in service of selfless love of the Almighty, to fix their communication with one another through acts of selfless repentance. To illustrate how we work together in bringing our different perspectives to the same text, we begin with the foundational stories of our common ancestors.

Torah reflection: 

The beginning of the Torah provides models of how to use language to build, as well as cautionary tales. God creates through speech. God begins with, “Let there be light,” and the universe unfolds from there. Through speech, God creates a world of order and deems it “very good.” By the time Adam and Eve have been ejected from the Garden (as a result of their response to the snake’s speech), we find ourselves embroiled in the story of entrenched sibling rivalry — which leads to the first murder — perhaps through a failure of speech.

The story of Cain and Abel, our common ancestors, can teach us to control anger and find better ways to work toward common interests. 

In the story of Cain and Abel, the brothers each bring a sacrifice to God. Cain’s comes first — but it is not of his first or best (according to Rashi); Abel’s comes second, but it is “from the choicest” of his flock. Cain is understandably disappointed. God reminds Cain that he can choose to improve himself, but he should be mindful of the pitfalls if he doesn’t. As Cain comes to address his brother, the Torah presents us with a grammatical problem: “Cain said to his brother, Abel … and when they were in the field, Cain set upon his brother Abel and killed him” (Genesis 4:8). The Torah uses the word vayomer, which functions like the word “said,” as opposed to the word vayidaber, best translated as “spoke” — the former demanding a direct quote of some sort. But the Torah provides none in our case. The midrash pours almost every human conflict imaginable into this pregnant gap: They were fighting over land and property, over the location of the Temple, over their mother’s love. Rashi adds that the reason itself doesn’t matter because, “Cain was only looking for a pretext to kill his brother.” These are all useful possibilities. 

Perhaps the reason Torah does not include Cain’s words, however, is because there aren’t any. In this scenario, Cain approaches his brother with the intent to talk. He stammers, stutters, sputters and then — instead of expressing frustration, anger, jealousy, resentment, guilt, remorse — his emotions erupt in action … and then Abel is dead. Perhaps God felt this cautionary tale of conflict resolution might be an instructive story for humans, right here at the beginning of the book — shedding light on the notion of “using our words wisely.” We might draw out from it the lesson Rambam teaches at the opening of his letter to his son: “Habituate yourself to always speaking gently to everyone; this will prevent you from anger.” Cain’s mistake wasn’t necessarily in approaching his brother to talk through his anger and resentment — a crucial element of building strong relationships is learning to talk through conflict. Cain’s mistake was in moving from “gentle” language right past “violent” language to physical violence itself. We need to be very conscious of how we engage one another through word and through action — especially in the most heated moments. In Rambam’s estimation, it helps to practice nuanced speech so that we are ready to take on those heated moments.

Quranic reflection:

According to the Quran, human beginnings start with God naming all creation and then commanding Adam to name all animals and all things (Quran 2:30-39). After Adam and Eve disobey God, God shows Adam how to use words and actions to repent, and grants him forgiveness: “Thereupon Adam received from His Lord certain words [of guidance], and He accepted his repentance.” (Quran 2:37). God literally gives Adam words to seek forgiveness of the Almighty. Modeling and telling Adam to practice saying those words — first by naming creation and becoming comfortable with language and then using specific words to seek forgiveness. To err is human. And yet when one falls into error, God coaches Adam through meaningful repentance. It requires both speech and a shift in behavior — an attempt to make it right. In both of these instances, the Almighty stresses the importance of language and discernment: first in identifying creation and then in purposefully asking for forgiveness. God models for us first, that as humans we have the power to identify issues, naming them as we see them. God’s second lesson is that when we misstep, an important part of being in a relationship is respectfully asking for, and granting, reconciliation. 

Contemporary Quranic scholar Fathi Osman illuminates the cause of the violence between Adam and Eve’s children. He is concerned that they were caught up in a conflict of “power due to superiority/inferiority complexes” (Osman 70). “And convey to them truthfully the story of the two sons of Adam: When each offered a sacrifice [for God], and it was accepted from one of them, whereas it was not accepted from the other, ‘I will surely kill you,’ said one. [The other] said ‘God accepts only of those who are conscious of Him. Even if you stretch out your hand to kill me, I will not stretch my hand to kill you: I fear God, the Lord of all the worlds (Quran 5:27-31). One brother kills the other because his gift is rejected by God — evoking deep feelings of hurt and pride that lead to rage. 

We have an extraordinary opportunity, as did Cain and Abel. Although the Quran does not specify which brother made an offering from the earth, it is clear the Quran is upholding the model of the brother whose offering was accepted. He both brings his best and, when provoked, does not take the bait, even if the consequence is death. The example is to offer your best to those around you, and even when they try to hurt you, use words instead of force, and remain conscious of God — the consciousness being a deep awareness of your own motivation, so that you do not respond from a place of pride and rage. 

Lessons from the text:

At NewGround: A Muslim Jewish Partnership for Change, we use words to build relationships and work through differences of opinion. We draw from the wisdom of Muslim and Jewish tradition, as well as contemporary conflict resolution strategies, in helping us to illuminate how to listen deeply, hear the other, offer value to the relationship and problem-solve together. 

L: Andrea Hodos, R: Aziza Hasan

For all of us, just as in the stories of biblical human beginnings above, it is incredibly challenging to overcome our own pride and self when we feel that what we have offered was rejected. It hurts, and it can paralyze our curiosity and language — the very tools we need to better understand how we wronged another party and how we might actually, meaningfully rectify the situation. Cain went to his brother to talk, but he couldn’t use his words. Many times, when in a charged and heated moment, we lose our ability to reason and find words. In these moments it is best to pause and give ourselves time to find the language — to ask questions that are curious instead of provocative — to both advocate for ourselves and make sure we fully understand the concerns of the other. We express our understanding as we see it, ask questions that lead to greater clarity around how the other sees the same situation differently, and ask more questions about how we might offer a solution of value to one another — recognizing that it hurts when we feel that what we have already offered is not adequate or enough. A hurt that requires us to look past our own egos in service of a greater goal can lead to reconciliation. Indeed, it can make our relationship deeper and stronger.

In both of our traditions, the story of Adam and Eve’s children leaves us with some important models for overcoming our egos in our interactions with one another. In both contexts, the story reminds us to watch for the obstacles that might stand in the way of slowing down our reactions and modulating ourselves in the heat of the moment. Ultimately, when provoked, it is a choice to take the bait or not, and we can choose the path of forgiveness and mercy. 

The rituals associated with each of our holidays also give us clues about how to tame our egos and speak with one another from a place of reflection. The hajj, the most important pilgrimage in Islam, incorporates an exercise of running in another’s shoes. All pilgrims, from every corner of the earth, must run between two hills, the Safa and the Marwa, seven times, to relive the sacrifice of Hagar, a mother, chasing mirages in search of water to quench the thirst of her baby, Ishmail — a humbling exercise required of all who seek to cleanse their spirit. Muslims will be cleansing their souls anew through intention, words and action — and literally running in the shoes of another. After engaging in this exercise of empathy, they will ask for the forgiveness and mercy of the Almighty. They emerge pure, as if newly born. 

As Jews stand in synagogue, from Slichot services to Yom Kippur, pounding their chests, uttering the famous formula, “For the sin which we have committed before You …” they will bear in mind Rambam’s method for achieving full repentance: identifying the sin, removing it from one’s thinking, resolving never to do it again, declaring it out loud and, finally, when faced with the same situation again, making a different choice. As part of their cleansing process, they will need to speak words of reconciliation out loud — both to people with whom they need to make amends, as well as to God. When the gates of repentance close for the year, they will emerge cleansed and ready to engage the world and one another more productively and clearly.

It is a blessing for us that, during this time, every individual from both of our communities — Muslim and Jewish — has the opportunity to reflect and make changes to begin anew. To think about how we use our words for good, to heal rather than to harm, as building blocks rather than as weapons.

Aziza Hasan is the executive director of NewGround: A Muslim-Jewish Partnership for Change, a community-building nonprofit organization that creates, connects and empowers Jewish and Muslim change-makers.

Andrea Hodos is an alumna of NewGround’s professional fellowship and the Jewish facilitator for MAJIC: Muslims and Jews Inspiring Change. She also directs “Sinai and Sunna,” a performance-based project designed for Muslim and Jewish women to collaboratively explore the intersection of their traditions and contemporary society.

At Rosh Hashanah and Hajj, bridging two cultures through common roots Read More »

Revisiting the year in news: Keep worrying

Twelve months in a year, 12 articles or events I want to revisit at the end of the Jewish year. 

Tishrei:

Last year, right after Rosh Hashanah, I wrote the following paragraph about the strategy of Palestinian President Mahmoud Abbas:

Abbas is in a defiant mood and believes that rocking the boat, even violently, is his only hope of moving the boat forward. He believes that using force is the only way he can squeeze concessions out of Israel and that using force is the only way he can push the United States back into a more active role in helping the Palestinians get what they want.

The context was similar to what we face today: Abbas’ United Nations speech. And if anyone wants proof that little changes in the Middle East, Abbas’ annual speech of defiance is a good place to start looking. Last year, Abbas was hoping to get some attention by being defiant. It did not help much. The Palestinian problem was cast aside because of other, more urgent problems. Now Abbas is, reportedly, going to try again by declaring “an end to the Oslo process.” Does he think this will do the trick while hundreds of thousands of refugees are flocking to Europe seeking refuge, and not because of Israel or the Israeli-Palestinian conflict? I wonder. But there’s always next year’s speech.

Cheshvan:

In early November, the U.S. elected a Republican Senate. So, I wrote this:

As negotiations with Iran over its nuclear program reach their peak this week — with the Nov. 24 deadline getting closer — the political situation in the U.S. is much different from that of a week and a half ago. This raises the obvious question: Does a new, Republican and more combative Senate impact negotiations and a future agreement with Iran? 

So did it have any impact? If one wants to be positive, one might say: Had there not been a Republican majority breathing down the Obama administration’s neck, the agreement with Iran would have been even worse than it is today. If one wants to be less positive about the impact of a Republican majority on the agreement with Iran, one might say: Worse? It is hard to imagine a worse agreement, and it is thus reasonable to conclude that the new Republican majority had no impact on the final outcome of the negotiations.

Kislev:

In early December, when Israel was gearing up for its elections, I wrote the following paragraph under the headline “Pity Israel’s Mainstream Voters”:

The failure of the current coalition is what makes the voters’ dilemma more pronounced. In the last round, Israelis could dream of a kumbaya coalition — the reasonable right and the hawkish-enough center-left, the Jewishly sensitive seculars and the moderate religious. Leaving out the disliked Charedis, leftists, Arabs. Building bridges between the parties of the mainstream Zionist majority. Alas, this formula did not work… Israel’s mainstream voters (a mainstream that includes voters from Likud, Habayit Hayehudi, Yesh Atid, Israel Beiteinu, Hatnuah, Labor, Kadima and Cahlon) face a … difficult choice: Since they could not get what they wanted, they’ll have to consider a lesser option. And that would be either a stable coalition that is tilted more to the right, or another coalition that could be unstable and schizophrenic. 

Ultimately, we got the worst of both worlds: a coalition that is both tilting to the right and narrow to the point of being unstable. One should never underestimate the ability of the political world to surprise. 

Tevet:

When 2015 was still very young, I wrote about European Jews:

Jews of France, considering their next move, are afraid, as recent studies have shown. Conversing with some of their leaders leads to the conclusion that their faith in their government is not very high. They know that the government of France does not want the Jews of France to get hurt — but they aren’t sure that there is sufficient determination within the government to prevent that from recurring. The higher the price all of France has to pay for protecting its Jews, the higher the risk that, at some point, other segments of the French public will feel that the Jews are more a burden than an asset.

Jews in France, and in other European countries, had a tough year. The government of France, thus far, is doing what you’d expect it to do to protect the lives of Jews. But the situation in Europe is getting more complicated by the day, and the recent influx of immigrants from the Middle East is not going to make it less complicated. Surely, all that these miserable Syrians who are coming to Germany and Austria and other places want is a refuge from war. But the presence of Middle Eastern Arab communities in Europe, at least thus far, has been a source of trouble for Jewish communities and individuals. 

Shevat:

In early February, in the context of the decision by Prime Minister Benjamin Netanyahu to speak in the U.S. Congress about Iran, I asked: What does Netanyahu gain by running against President Barack Obama?

Israelis are highly suspicious of Obama and thus find it hard to truly be angry with Netanyahu’s contrarian approach to relations with him. They agree with Netanyahu’s assessment that Obama is going to make a deal with Iran that is bad for Israel. Most important, those who are inclined to vote for Netanyahu are not going to abandon him because of the speech.

The past year was not good for U.S.-Israel relations. And for the most part, Israelis even many of the Israelis who do not think very highly of Netanyahu blame Obama for this. They think he is naïve, they think he is incompetent in world affairs, and many of them, sadly, even think he is hostile to Israel. You see, very few Israeli politicians praise Obama or use him as an example of the kind of leader Israel ought to have, because they recognize the sentiments of most of the Israeli voters. Obama is probably the American president least liked ever by Israelis.

Adar:

Not long after Purim, an appropriate time, I asked who represents the Jewish people and if Netanyahu was the one:

If “representation” means having an official representative role, then Netanyahu clearly does not have such a role. If “representation” refers to perception, then many non-Jews (possibly a majority of them) and many Jews (surely a fair number of Israeli Jews) do see Netanyahu as the most representative leader of the Jewish world. If “representation” refers to the views of Jews, then Netanyahu can claim representation on some issues and not on others.

The issue of representation will not be resolved this year or the next but the past year brought it to the fore in many ways: in France and the interests of the Jews there, for one, but also vis-à-vis Iran and the claim Israel has (or does not have) on representing an overwhelming Jewish interest. 

Nisan:

In late March, I wrote a short article about something that will be on everyone’s mind next year an election year in America: Which president is good for Israel, and if Obama, indeed, has not been a very good one which is what Israelis tend to think should we eagerly await Obama’s successor?:

Everyone — the papers, the pundits, the experts, off-the-record officials — more or less agrees: The next two years, while Obama is still in office, and Netanyahu is Israel’s prime minister, are going to be tough. That is, until Obama says goodbye. Enter my fellow traveler, the American, with his penetrating question. Why two years? Did anyone promise Israel, did anyone whisper to Netanyahu that after Obama a more understanding president is a done deal?

I’m one of those who think that Obama’s policies do not benefit Israel. I’m also one of those who tries very hard not to fall into the trap of thinking about this president as an enemy of Israel he is not. 

And I still think Obama is not necessarily the worst option from an Israeli point of view. A couple of days ago, I highlighted some of the troubling emails that emerged from the Clinton State Department. I do not know for certain that Hillary Clinton would adopt policies more to the liking of Israel than Obama’s nor do I know this for certain about anyone else. Surely, I can make an educated guess based on past statements. But I know from experience that past statements don’t always guarantee the nature of future policies. 

Iyar:

At the end of April, when Israel did not yet have a coalition, I wrote an article about Israel’s “minority majority problem.” Israel, I said, lacks a mainstream majority and pays a heavy price for it:

The real problem is the tendency of too many Israelis — and their representatives — to also think and act in their daily lives as a minority. Namely, to think about what is good for the group they belong to rather than about the country. To frequently engage in unnecessary turf battles with other groups. To fear other groups, often to the extent of demonizing them. To lack the confidence in action that is typical of a majority.

Maybe this will change in the next election? It is very possible that, by Rosh Hashanah of next year, there will be a date for a next election or a new government in place.

Sivan:

I wrote about the protest of the Israeli-Ethiopian community, and about the assumption that the problems this community is having are all because of Israeli “racism”:

While racism might contribute to the problem, it isn’t the problem. The problem stems from a combination of many other things: a measure of neglect, a measure of incompetence, a measure of helplessness, possibly a kernel of fatigue, and a political attention span that befits only problems that can be solved within one election cycle. Israel needs to do things better. It needs to have a better police force, and it needs to come up with a better plan for solving the issues that bother Ethiopian Jews. And it needs to refrain from pretending that these are problems that are easy to solve (“Let’s just all be less racist and everything else will fall into place.”). No — these are not issues that are easy to resolve, even if there’s no racism, even if everyone has the best of intentions.

Allegations of Israeli racism, or an Israeli tendency toward theocratic behavior, or Israeli lack of morals were common this year. They were also common last year and are likely to be common next year. Israel’s real problem is not any of the above. Its problem is that it got out of fashion or, to put it the other way around, that it became fashionable for people in many quarters to point fingers at Israel and look at it with suspicion. And that is not an easy problem to solve.

Tammuz:

In June, I interviewed Michael Oren on his new book, “Ally: My Journey Across the American-Israeli Divide,” thus beginning (although this was not really the beginning) a summer of dealing with the Iran agreement and U.S.-Israel relations:

Rosner: So, this is about something that you clearly imply in your book, you even write it in some way, but you never say it explicitly. Has President Obama damaged Israel’s security?

Oren: We are less secure today than we were five years ago.

R: Because of President Obama’s policies?

O: We’re less secure than we were five years ago. I mean, it takes two to tango; there are some things that we did, but yes …

Today, the deal seems to be a done deal, and Israel will have to find a way to maintain its security. One of the interesting things about the Iran debate is how not one of the supporters of the agreement cares to agree that, yes, it makes Israel less secure. Had an American leader come forward to say that although the agreement is not very good for Israel, it is good for America hence, an American government has to make the deal that would not be as problematic. I would still disagree with him because I also think the deal is not good for America but I would appreciate the honesty. 

Av:

A decision was made to release Jonathan Pollard. So I wrote this:

Israel gains nothing from Pollard’s release. Nothing. Netanyahu gains nothing from it. In fact, for Israel, the release is a distraction from the battle to stop the Iran deal. 

Israel does not gain, because the release is a reminder to Americans — at a crucial time — that Israel, while an ally, is also a country with interests that aren’t always compatible with those of the U.S. When battling over Iran, Pollard is a disruptive symbol.

Here is something on which I hope to have a chance to write next year. Here is something that will give yet another reason for Jews to disagree with one another.

Elul:

I wrote several articles in August, but not many, because of a long visit to Australia as a guest of Australia’s Zionist Federation. So, at the end of this month, and of this year, let me revisit my Rosh Hashanah article of last year. We Jews have an inclination “to have communal concerns,” I wrote a year ago. 

Communal concerns were the main intention behind the Pew Research Center study. Whether the community can still hold and grow, when the substance of what “Jew” means becomes unclear. … Communal concerns were also a focus of Israeli life in many instances this year. In October of last year, I wrote about Israel’s “anxiety of exodus” — Israel’s not-always-rational fear of emigration. … Communal concerns over the Israel-Diaspora circle were raised many times during the year on matters large and small.

We end this year with even more communal concerns. We worry about the Jews in Europe, and about the way Israel handles its complicated social realities, and about the relations between Israel and other Jews, and about relations between Jews within the Jewish community the debate about Iran, as we all know, is making things more complicated for the community. 

We hope that next year will be a year of peace and calm. But if it isn’t, then we should hope for a year in which we all keep worrying about all the aforementioned things as unpleasant as they might be. That is because as long as we worry, it means that we still care and are still involved. 

Shanah tovah. 

Revisiting the year in news: Keep worrying Read More »

Rabbis’ High Holy Days sermons to emphasize spirituality, not politics

Over the last several weeks, Rabbi Yonah Bookstein of Pico Shul and Rabbi Kalman Topp of Beth Jacob Congregation have been gathering signatures from rabbis across the country opposed to the Iran nuclear agreement. So far, more than 1,200 have signed on. 

Bookstein has blogged about the deal, filled his Facebook followers’ news feeds with critiques and even hosted Rabbi Shmuley Boteach, a fierce opponent of the agreement, at his synagogue to discuss it with his youthful congregation during a recent Shabbat service. 

When the High Holy Days arrive, however, the Orthodox rabbi said he will take a break from talking about the topic that has dominated conversations throughout the Jewish community. Instead, he plans to return to his principle of not mixing politics with preaching, discussing instead the broader issue of engaging in spiritual activism.

Bookstein said he will  address “the mandate to make the world a better place, help our fellow who is in need and stand up for the Jewish people — as opposed to just focusing on the current Iran situation.”

Rabbis across all denominations and political leanings have been wrestling with the question of whether — and how — to speak about the Iran nuclear deal as they prepare their High Holy Days sermons this year. The debate over the agreement, which was announced in July, has monopolized conversation in the Jewish world. As the Sept. 17 congressional deadline to vote draws close, rabbis who strongly oppose the agreement, and those strongly for it, have not been shy about making their opinions known. They have participated in rallies, lent their names to petitions and advertisements, held lectures and debates in their synagogues and sermonized on the deal from the pulpit.

Judging from interviews with numerous area rabbis, local clergy will be responding to the issue in a multiplicity of ways during the High Holy Days.

At Temple Emanuel of Beverly Hills, the leadership sent a mass email to congregants, letting them know that upcoming services will be an Iran-free zone, in an effort to avoid acrimony during this season of repentance and awe. “Looking forward to the High Holy Days, we know that this issue will still be looming large; yet, you will not be hearing about this issue from your clergy team on the bima,” it stated.

Senior Rabbi Laura Geller, who said she supports the deal, said the letter to her congregants was a way to set expectations for people in her community before they come to synagogue.

“The High Holy Days [are] a time for us to focus on our own spiritual work and yet to connect ourselves to the larger Jewish community,” she told the Journal. “It is not the time to take a stand about an issue like this that might be divisive. That’s not what the High Holy Days are for. The conversation needs to take place, but to take place in a multiplicity of voices. In a High Holy Days sermon, there is no multiplicity of voices.” 

By contrast, Rabbi Boruch Shlomo Cunin, director of Chabad West Coast, said he has no choice but to speak about the topic directly from the bimah. An opponent of the agreement, he plans to bring up Iran during the High Holy Days when he leads services at Chabad West Coast headquarters in Westwood. 

“It’s not politics, it’s [about] the life of our people,” Cunin said.

At Temple Israel of Hollywood, Senior Rabbi John Rosove, who has expressed support of the deal in these pages and elsewhere, plans to reiterate that support only briefly in a sermon he will deliver on Rosh Hashanah morning titled “Fighting for the Soul of the Jewish People.”

 “I’m not arguing the Iran deal; that’s not what my sermon is about. I am arguing the larger issue of the state of the Jewish community vis-à-vis the State of Israel and what we’re doing as a people, what the state of our people is vis-à-vis each other,” he said. 

Whether they feel the Iran deal represents an existential threat to Israel or the best agreement available, many rabbis are opting not to speak about it. Rabbi Mordecai Finley of Ohr HaTorah said doing so would only take away from the purpose of the occasion.

 “The main thing I talk about is moral and spiritual well-being, how to live well with others, how to solve struggles, spiritual wholeness,” said Finley, who opposes the deal. “If I start advocating positions, if I start saying positions, I alienate people who need to hear other things I want to say.”

Rabbi Ed Feinstein of Valley Beth Shalom in Encino, one of the synagogues that has sponsored discussions about the Iran deal, said his sermon will express his dismay over the lack of respectful discourse in the community in the wake of the uproar over the agreement.

“What I am going to talk about on the holiday is how Jews argue,” said Feinstein, who has not taken a position on the deal. “What disturbs me the most about it is how divided and vicious this conversation has become, and I think the community has forgotten its core values — why community matters, why solidarity matters, and why you don’t sacrifice Jewish community solidarity and respect no matter how serious the issues we’re debating. That’s what I want to address.”

Rabbi Sharon Brous of the egalitarian spiritual community IKAR supports the deal, but she, like many other rabbis, will focus more on the community’s response to the proposed agreement. 

“I would be shocked if we don’t hear a lot of people in the community talking about growing divisiveness in the community and how dangerous that is,” Brous said.

Conservative Sinai Temple will hold breakout conversations on Yom Kippur, at one of which Rabbi Bradley Artson, dean of the Ziegler School of Rabbinic Studies at American Jewish University, will talk about how we disagree with one another, especially how we can do so without character assassination. Artson, who is leading services during the High Holy Days in Sinai Temple’s Barad Hall, said he is deeply concerned about the problem of discourse.

“As in a marriage, the important thing isn’t if you fight or not, but if you speak to each other during the fight in a way that makes it possible to hold each other after the fight is over,” he said. “I would like Jews to speak to each other in a way that they could embrace after the fight is over.”

Artson also said that it is difficult to imagine a political sermon about Iran having any of the “rabbinic value” that is essential for any High Holy Days sermon. 

“I have strong personal opinions, but there is nothing of rabbinic value in those, so what I try to do is mobilize Torah wisdom,” he said. “If there are things people can say that enhance people’s lives or help them develop questions for things they need to develop opinions about, I would focus on those.” 

Others concerned about the divide in the community — as evidenced, for example, by the backlash to The Jewish Federation of Greater Los Angeles’ July 21 statement of opposition to the deal, encouraging all in the community to lobby Congress against it — include Congregation Kol Ami’s Rabbi Denise Eger. She plans to lead a prayer of unity on Kol Nidre. 

“Mostly, we will be saying we have permission to pray together with those who support and those who oppose and to try to create one community. That is the only reference I will make to [Iran] during the holidays. It will not be in a sermon. It will be in a prayerful meditation at the beginning of worship on Kol Nidre,” said Eger, who, as president of the Central Conference of American Rabbis, the largest organization of Reform rabbis in North America, signed a letter that declined to take a position on the agreement. 

Stephen Wise Temple Senior Rabbi Yoshi Zweiback said he will give a nod to people’s passion about the deal without offering his own opinions. (The Reform temple’s leadership issued a statement on Aug. 19 that declined to take a position.)

 “I think there is a difference between going into the nuts and bolts of the deal and mentioning that moment, and even praying for that moment. Whatever you feel about the deal, whether you are in favor or against or ambivalent, [saying], ‘We join in prayer, with hopes that our elected officials …’ — that kind of conversation — it is referencing the deal and talking about the deal without going into, [for example], the five reasons I am concerned,” Zweiback said. “Because I am going to address it, but not in an ‘I favor’ or ‘I am against, and here is what we should do’ fashion.”

Rabbi Aaron Panken, president of Hebrew Union College-Jewish Institute of Religion, said he understands rabbis’ obvious aversion to tackling the difficult topic head-on, but he said he thinks it is possible for a rabbi to deliver a sermon that addresses the issue without demonizing those who may disagree — as long as the rabbi knows the audience.

“I can absolutely see both sides of the argument, and I think rabbis need to know their communities, and they need to understand what their communities can tolerate in terms of discourse and have to really make a thoughtful judgment about that,” he said.

Rabbi David Wolpe of Sinai Temple, who spoke at a July 26 “Stop Iran” rally at the Federal Building in West Los Angeles, said he will not deliver a High Holy Days sermon about Iran because he has already made his feelings known in writings and during public appearances. 

“My position is already well known. I have spoken and written about it and … it’s the High Holy Days. It’s not a time, to me at least, for political mobilization [but a time] for people to learn Torah and understand their souls better,” he said. “As important as the issue is, I think both the synagogue, and also I, have done what we need to do, and these are the High Holy Days.”

Still, Wolpe said he is unable to resist discussing broader topics related to the controversial topic.

“Without giving you too much detail,” he said in a recent phone interview, “I am going to talk about the Jewish root of the way we talk about Israel and the debate about Israel. So it has implications for the discussion about Iran, but it’s going to be Torah, not nuclear throw-weight.”

In other words, he continued, “It’s not going to be about reactors. It’s going to be about Torah.”

Rabbis’ High Holy Days sermons to emphasize spirituality, not politics Read More »

Animal commissioners express support for humane treatment of chickens used for kapparot

The city of Los Angeles Animal Services department “will be ready and available” to respond to animal cruelty calls about kapparot, Mark Salazar, director of field operations at L.A. Animal Services said on the evening of Sept. 8 at a Los Angeles Board of Animal Services Commissioners meeting.

In a public setting where the humane treatment of Los Angeles’ varied animal population is often on the agenda, the subject was chickens and how they are treated in preparation for the annual ritual of kapparot. For the ritual to expiate sins, practiced by some Orthodox Jews between Rosh Hashanah and Yom Kippur, a live chicken is swung overhead for each person, then slaughtered according to the laws of kashrut.

At Animal Services Commissioners meeting, held at the Best Friends Animal Society shelter in Mission Hills, Salazar, director of field operations at L.A. Animal Services, opened the discussion by detailing to the commissioners his department’s position on animal cruelty crimes.

Speaking of the city’s prosecution rates in humane mistreatment cases, he said, “We take it very seriously,” and added that some violators have received jail time.

Asked specifically about kapparot by Commissioner Jennifer Brent, Salazar said, “We respond to all types of humane violations the same, it doesn’t make a difference what activity is going on, or not. Our concern is for the animal.” Approximately 70 people attended the public meeting; about half came to hear how the city plans to enforce animal cruelty laws with regards to the religious ritual of kapparot.

During the public comment period after Salazar’s presentation, among the many who spoke about the cruelty to the chickens used in the kapparot ceremony, were Rabbi Jonathan Klein leader of Faith Action for Animals, and David Simon, who has filed a lawsuit against several defendants who practice kapparot with chickens.

Also speaking was Sherstin Rosenberg, a Jewish veterinarian who runs along with her daughter Zoe the Happy Hen Chicken Rescue in San Louis Obispo, which Zoe founded 2014 when she was only 11. “The hens that are used in the kapparot ceremony are taken from the egg industry,” Rosenberg told the commissioners. “These are spent hens” many of which she found to “suffer from severe osteoporosis,” she said.

During kapparot, when the hen’s wings are pulled back, and the hen swung around, she said, “most of these hens probably suffer multiple bone fractures. That constitutes extreme animal cruelty.”

Rosenberg said that in 2014 she rescued several hens that planned to be used in the annual ritual.

She has also rescued hundreds of hens from the egg industry, she said, but among the kapparot chickens, she “had never seen such stark terror,” she said.

Though the public comment period was open to anyone who attended, no one spoke in defense of kapparot.

Commissioner Larry Gross weighed in on the issue by citing the Chabad website. “It is of utmost importance to treat these chickens humanely and not cause them any pain or suffering,” he said.

He added he believes, “The First Amendment protects the actual ritual.” But the act of forcing chickens “to sit in transport crates and not providing food or water, any care at all, is not protected or condoned by the first amendment,” he said.

“The best way that we can honor the High Holy Days is by joining with these activists, and becoming involved,” said Gross, who along with commissioners Brent, Roger Wolfson, and David Zaft, expressed support for the position of the activists.

“The Day of Atonement should be about embracing and caring, a protective relationship with animals, not destroying them,” Gross said, reading from prepared remarks.

Animal commissioners express support for humane treatment of chickens used for kapparot Read More »

On Iran deal, Biden tells Jews, ‘I promise you it will be enforced’

If the Jewish community can’t find a way to heal its wounds after the bruising Iran deal battle, it’s not because Joe Biden didn’t try.

On Wednesday night, Sept. 9, the vice president and his wife, Dr. Jill Biden, hosted a reception for the Jewish community at their residence on the grounds of the Naval Observatory in Washington, D.C.

A quick scan of the 100 or so guests included some who opposed the deal and some who supported it.  

Among the guests: Democratic Reps. Nita Lowey (New York), Brad Sherman (Sherman Oaks) and Steve Israel (New York), who voted against it; and Reps. Sander Levin (Michigan) and Debbie Wasserman Schultz (Florida), who voted for it. 

Among the Jewish organizational leaders, there was Jonathan Greenblatt, CEO of the Anti-Defamation League, which took a nuanced stance against the deal, Ameinu president, Kenneth Bob, who organized petitions to support it, and Jerry Silverman, CEO of the Jewish Federations of North America, which managed to walk the middle path.

Another very notable guest: Israeli Ambassador Ron Dermer, who has been at the forefront of the Israeli government’s opposition to the deal.

Among those who supported it, it’s fair to say the atmosphere was of a quiet, nongloating victory party — it would have been hard to imagine a similar party atmosphere had the administration’s signature foreign policy effort gone down to defeat.

They packed into the foyer of the stately mansion, and spilled into a dining room and a sitting room, where a Navy quartet performed.  

Outside, as the guests entered, a limousine and black SUV pulled up. Secretary of State John Kerry got out, waved and walked to the porch, where he fell into a conversation with Secretary of Energy Ernest Moniz.

Biden took the microphone in front of the staircase, just behind the vice presidential seal.  He welcomed everyone, then said he wanted to begin by introducing “the mishpacha”— using a Hebrew word for family.

He pointed out Joan and Ron Olivere, whose daughter Hallie is the widow of Beau Biden, the vice president’s son, who died May 30 of brain cancer at 46.

Biden said he and Joan knew each other back in high school.

“I was the Catholic kid, “ he said. “She was the Jewish girl. I still tried. I didn’t get anywhere.”

Biden pointed to Ron Olivere. “He would go through a wall for my son,” Biden said.

Then Biden introduced his other in-laws, Bunny and Stanley Krein, parents of Biden’s son-in-law, Dr. Howard Krein. The Kreins, like the Oliveres, are also Jewish. 

“Our kids signed the ketubah in the rectory,” Biden recounted.   

“Everyone talks about this being an Irish-Catholic family,” Biden said. “I don’t think so.”

The introductions set the personal tone.  The message was: This is not about politics but family.

Then Biden turned to politics.

Launching into a defense of the Iran deal, he acknowledged that many people he respected — many of them in the room — disagreed with him about the deal.  Biden said he was willing to talk through people’s concerns at any point.

“I promise you it will be enforced,” Biden said. “Israel is more secure with this deal than without it.”

Biden said that no president has done more to help keep Israel safe than Barack Obama. 

“Twenty percent of Israel’s defense budget is paid for by the American taxpayer,” he said, adding that the enormous expenditures are to the president’s credit. 

And if Israel wanted more, it could get more, he added.

“We are fully prepared to sit down with the Israeli defense leadership with a menu and say, ‘What do you need?’  We are prepared to do a 10-year MOU [memorandum of understanding] for Israel’s defense.”

The vice president’s Iran-related remarks received appreciative, if not rousing, applause.  The wounds may still be too raw for that.

But after he concluded his Iran comments, Biden returned to addressing the Jewish community as a community.

“You’re the most incredible community I’ve ever dealt with,” he said. “ You’re the only outfit that looks out not only for every Jew in the nation and the world, but everyone else.” 

 He said that, looking out in the audience, he could see so many people who stuck with him when things got really bad. Then the vice president choked up.

“The degree of compassion and understanding that so many of you expressed … you guys get it,” Biden said. “You understand the ineffable things we can’t explain. It’s baked into your DNA.  It really matters.  Those of you who have been through what we’ve been through, you get it.”

Biden apologized for getting too serious.  “We are here to celebrate,” he said. “What I really wanted to say is … Happy New Year.”

Pumped back up, Biden shmoozed the crowd before posing for pictures with the guests.  

At one point, Dermer approached, and the two fell into a hug.

The wine and kosher hors d’oeuvres were passed — little hot dogs with deli mustard, fried eggplant batons, tuna tartare on cucumber rounds, mini burgers — and an atmosphere of community and good will returned, for now.

[You can read more about the night from Jewish Insider.]

On Iran deal, Biden tells Jews, ‘I promise you it will be enforced’ Read More »

Protests greet Netanyahu on British visit

Some 300 demonstrators waving flags and “Free Palestine” banners staged a noisy protest in central London on Wednesday against the two-day visit to Britain this week of Israeli Prime Minster Benjamin Netanyahu.

Minor scuffles with police broke out as they surged into the main road outside the Downing Street residence of British Prime Minister David Cameron who will hold talks with Netanyahu on Thursday morning.

Already 107,000 people in Britain have signed an online petition for Netanyahu's arrest after last year's fighting between Israel and Hamas in Gaza.

“We're here because we feel that Netanyahu should pay for his war crimes,” said 21-year-old student Marion Tehami. “We're here to protest and let him know that he's not welcome in our country.”

A short distance away in a separate cordoned off area, about 50 pro-Israel demonstrators waved the Israeli flag.

Britain says visiting heads of state have immunity from legal process and thus cannot be arrested.

In a statement, the government said on Tuesday: “We recognize that the conflict in Gaza last year took a terrible toll.

“However the prime minister was clear on the UK’s recognition of Israel’s right to take proportionate action to defend itself, within the boundaries of international humanitarian law.”

More than 500 children were among the 2,100 Palestinians, the majority of them civilians, who were killed in last year's conflict. Seventy-three Israelis, almost all soldiers, were killed.

Protests greet Netanyahu on British visit Read More »