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April 6, 2016

Jewish education for a two-figure tuition

Late one recent afternoon in Beverlywood, a first-grader named Ben was learning about the story of the golden calf. Not happy about what he was hearing, Ben asked his teacher, incredulously: “They made a new god?!”

Across the hall, eight fourth-graders were learning the Purim story, calling out as many characters as they could from the Megillah. One boy, Yagel, who wore a kippah and tzitzit, excitedly yelled out names in a perfect Israeli accent while correcting his fellow students’ “mis-annunciations.”

These scenes are noteworthy because they didn’t take place at any Sunday school, day school or yeshiva. They took place at Nagel Jewish Academy, a  daily after-school Orthodox program, which officials believe offers a solution to the problem of expensive tuition for private Jewish education.

Unlike a traditional day school, Nagel Jewish Academy, which has three locations, operates two hours a day Monday through Thursday, after public schools let out. It focuses exclusively on Jewish and Hebrew education and costs only $25 per month, per child, for supplies and snacks provided by the school. Its budget this year is $400,000, a 166 percent increase from the 2014-15 budget of $150,000, which was financed almost entirely by founder Levi Nagel. 

Nagel said he has wanted for years to create an academy serving Jewish children who attend public schools. He says thousands of Jewish parents who want to send their children to Jewish schools don’t, and that high tuitions have other negative impacts on Jewish families, particularly Orthodox ones. 

“Families have been shrinking. People are having much [fewer] kids now than they used to because of the cost of tuition,” Nagel said in a recent interview at Shiloh’s restaurant in Pico-Robertson. 

Betty Winn, director of the Center for Excellence in Day School Education at Builders of Jewish Education (BJE), said annual K-8 tuition for the 37 private schools in L.A. within the BJE network range from $6,000 to $34,700, with a median tuition of $20,185. She also pointed out, though, that over half of families receive financial aid.

“So many of our schools really have extended the amount of need-based assistance that they give … so I think some of the families that are choosing other avenues may not have even explored the day school options,” she said. “I’m sure some have, but I’m also sure some haven’t.”

Nagel, 36, who is married and lives in the Hancock Park/La Brea area, knows all about the expense of Jewish education from personal experience. The financial manager — who was named No. 2 by business website On Wall Street in its 2015 list of top 40 advisers under 40 — pays $80,000 in annual tuition for his four young children to attend Jewish day school.

He opened Nagel Academy’s first location in September 2014 at the property owned by Chabad of Beverlywood. It has since expanded to two more locations — in Beverly Hills and Tarzana — serving a total of 265 students. They come from families with different levels of religious observance and range in age from 5 to 12 and grades kindergarten through sixth.

Nagel’s goal is for his schools’ students to be as well-versed in Judaism as students at any of the local Orthodox day schools. Its curriculum includes written and spoken Hebrew, the Jewish prayer book, the annual holidays and the weekly Torah portion. He said Nagel Academy is “still a little behind,” but argues that the two hours a day of Jewish studies students get at his schools isn’t much less than the proportion of each day spent on Jewish studies at day schools, where each day is split between Jewish and secular studies, not to mention things like lunch and physical education. 

At the school’s Tarzana location, which is provided rent-free by the Beith David Educational Center & Synagogue, more than 40 students were split up and learning in four different classes one recent afternoon. The class with fifth- and sixth-graders was learning in the synagogue’s spacious beit midrash, with five girls and one boy seated at a long table while the teacher walked her students through the Hebrew alphabet and vocabulary.

“Not only can I read this, I understand what it means!” exclaimed Eden, an 11-year-old girl whose sister, Lea, is in fourth grade and also attends Nagel Academy. 

Shlomo, an 11-year-old student in fifth grade, told the Journal that he attends Wilbur Avenue Elementary School during the day. He briefly tried another Hebrew school before his parents found Nagel Academy, which has helped him learn to read and write Hebrew words as long as four letters (so far). 

Elsewhere, a group of kindergarteners and first-graders were making their own tzedakah boxes and the second- and third-graders were playing a game of trivia about tzedakah (the theme of the week) and kashrut. 

“When do we give tzedakah?” the teacher asked one team.

After deliberating as a group, Team Tzedakah gave the correct answer: Jews traditionally make a donation every day before the morning prayer service.

In the main entrance hall of Beith David, Mahnaz Danyan, a Jewish woman from Iran, waited for school to let out at 4 p.m. Two of her children just enrolled at Nagel Academy. During the day, Melody, 11, attends Gaspar De Portola Middle School in Tarzana, and Michael, 9, goes to Nestle Elementary School.

“They need to know they’re Jewish. We were looking … everywhere, so we found out here are Hebrew classes,” Danyan said. “[Jewish day] school is perfect, but it’s expensive for us, so here is better.”

Yulia Edelshtein, who lives in Pico-Robertson with her husband and two children, enrolled her son Eli, 7, in Nagel Academy’s Beverlywood location when it opened in 2014; her daughter Ziona, 6, followed in kindergarten this year. During the day, both of them attend Canfield Elementary, a public school in Pico-Robertson with relatively high numbers of religious Jews. 

Edelshtein described herself and her Israeli husband as a “traditional, observant” family that observes Shabbat and keeps kosher. She said they would send their kids to Jewish day schools if they could afford it.

“We’re a young family and still building ourselves, so it would’ve been impossible for us to go to a private school,” Edelshtein said. “I really feel like it’s the best of both worlds — and I really love Canfield — to give the kids a secular education and a Hebrew education, and I feel that Nagel makes this possible.”

For parents like Lisa Arnold, Nagel Academy’s appeal isn’t just its affordability. The Beverlywood mother of three said that two of her children, Noah, 10, and Shaine, 8, have learning needs that local Jewish day schools haven’t been able to meet. So, for general education, her kids go to charter schools, and they use Nagel Academy for their Jewish education.

“What’s so unusual about it is the excitement and the joy for learning that’s showing itself,” Arnold said. “It’s not associated with school. It’s almost like a preferred activity if you’d drop your kid off at karate or dance.”

Is it possible that Nagel Academy could lead to an exodus of students from private Jewish schools to public alternatives? Nagel and the school’s head educational consultant, Rabbi Leibel Korf, said the answer is a resounding “no” and that it was never the intent. 

“The naysayers, before we started … they were saying, ‘Hey you’re going to take kids out of private schools and move [them] to public school,’ ” Nagel said. “The fact is every one of the kids came from public school. We didn’t take [them] from private school.”

Nagel cited one example in particular that he feels shows Nagel Academy is helping families that simply can’t afford private school, rather than giving parents an excuse to save money on tuition they’re already paying.  

“What was [a] little sad was the majority of the women dropping off their kids [at the Beverlywood site] are so religious that they cover their hair. But their kids did not know the Aleph Bet or know how to read Hebrew,” Nagel said, an indication, he feels, that their children only attend public school during the day because there’s no other option. 

Korf, who runs the Chabad of Greater Los Feliz, where Nagel attended before he moved in 2005, said the school exists because it’s needed. 

“The reality is so many children are not getting Jewish education because of the fact that people who would [otherwise] send [their children] to Jewish schools are not sending them. This is the fact,” Korf said during a recent interview at the school’s Beverlywood location. “We’re not creating an alternative for Jewish schools. We’re [responding to] a fact.”

That said, Korf suggested that nothing can completely substitute for a Jewish day school education, which is what his four kids receive at Cheder Menachem and Bais Chaya Mushka, which are Chabad boys and girls schools, respectively. 

“I’ll take the shirt and pants off me and I’ll sell my house and I’ll live in a small apartment,” Korf told the Journal. “You can’t send your kids to a public school and not jeopardize basic Jewish observances.”

Students at Nagel Academy in Beverly Hills. 

For their part, Nagel and his wife, Chaiky, send their four kids, ages 4 to 11, to Maimonides Academy. And while he said he’d rather send his kids to public school and Nagel Academy — and use the difference to sponsor more Jewish students at Nagel Academy — his wife insisted on private school.

“It’s a waste of money … but my wife has the final say,” Nagel said. 

Nagel Academy’s main expense is its teachers. Right now, there is only one full-time employee, and all of the 15 Orthodox teachers work on a part-time basis. Nagel approximates that one student costs about $1,250 per year, and he said he is working furiously to raise enough money to open three more locations for the 2016-17 academic year — in Westwood, Santa Monica and another in the San Fernando Valley.

He’s been pitching Nagel Academy to major local donors with the goal of each one sponsoring at least 100 kids a year. Nagel said philanthropist and entrepreneur Frank Menlo recently came on board, and businessmen and philanthropists Sam Nazarian and Shlomo Rechnitz have made pledges.

One way Nagel Academy keeps costs down is having a very low ceiling for rent expenses. The only location where it pays a usage fee is the Beverlywood location, which Nagel Academy Director Chana Leah Margolis said is “super-minimal rent.” Nagel added that, going forward, a condition of using any facility is that it’s provided rent-free.

“There are millions of square feet of empty Jewish real estate during those hours,” Nagel said, referring to the time of day Nagel Academy is operating. “So if it’s a community that needs it, they have to invite us in and give us a location for free. What we’re doing is paying for the teachers.”

He thinks Nagel Academy could grow to 1,000 to 2,000 students per year with enough word of mouth and enough fundraising, and he’s already talking about future locations in Brentwood, Los Feliz and even more throughout the Valley.

“We should, at a minimum, provide enough space for a thousand kids,” Nagel said. “We have the obligation to make it available.” 

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Artist finds peace, family in Brazil through philanthropic photography of Yanomami indians

Anyone traveling to Brazil — perhaps for this summer’s Olympic soccer competition — should make a point to stop at the Inhotim contemporary art center in Brumadinho, which at 5,000 acres is considered the largest art park in the world. 

There, among works by contemporary artists from around the globe, the center’s newest pavilion focuses on the work of Claudia Andujar, a woman whose kinship with the Yanomami peoples of northern Brazil was precipitated by her own personal loss in the Holocaust.

“I have absolutely no family,” Andujar said. “My family are the Yanomami. I feel at home with them.”

Claudia Andujar in the Andujar pavilion. Photo by Rossana Magri

Born in Switzerland in 1931 to a Hungarian-Jewish father and Swiss-born mother, Andujar has lived and worked in Brazil since 1954. As the humanist photographer describes it: “I spent the first 13 years of my life between [what was at various times part of] Romania and Hungary, in Nagyvarad, Transylvania. In 1944, all my father’s family were taken to Dachau concentration camp where they died … all of them. 

“My mother and I escaped, avoiding the camps. I was very shaken by what was happening. It is something that stayed with me until today. I think my pursuing and working with the Amazon’s indigenous Yanomami Indian group, to defend them and give them the opportunity to survive is … a way of dealing with my youth.”

The artist is a co-founder of Comissão Pró-Yanomami (CCPY), a Brazilian organization dedicated to preserving Yanomami culture and territorial rights. She has worked to help the Yanomami survive decimation from disease brought by the outside world, such as polio and measles, and has fought the destruction of their lands brought about by gold mining and deforestation. 

Throughout the 1970s and ’80s, Andujar spent long periods of time among the Yanomami on their lands, mostly in the basin of the Catrimani River, a tributary of the Branco River near the northern Brazilian border.

“There are about 20,000 Yanomami. … I only know part of them,” she said. “I have known them for 30 to 40 years. They call me ‘Mother.’ That’s wonderful!”

Andujar explained that the Yanomami were very sensitive to outside exposure. 

“They were getting all kinds of diseases, and many died because of this. We decided to have a health project, and I accompanied two doctors to vaccinate them and do whatever was necessary for them to survive. 

“The Yanomami knew that many had died, and that we were trying to help them. In their culture there is no such thing as doctors or vaccinations. Many knew me, so they accepted my help.”

Inhotim is located outside of Belo Horizonte, Brazil’s third-largest city (and home to one of the seven venues in six Brazilian host cities for the 2016 Olympic soccer competition). Art is displayed in various pavilions and galleries, as well as outdoors among botanical gardens, forest landscapes, trails and more. 

At present, there are 19 permanent pavilions at the Inhotim center and more than 20 stand-alone pieces, four galleries with rotating exhibits, with more pavilions contracted for the future. Internationally known contemporary artists, from Yayoi Kusama and Chris Burden to Brazilian superstar Tunga, get to choose a location from among the park’s hills, fields, meadows or forest, then team up with a noted architect to design a site-specific structure, space or pavilion.

The Claudia Andujar pavilion at the Inhotim contemporary art center in Brazil

The newest and second-largest pavilion, opened in November 2015, is devoted to the works of Andujar. The opening show in the Andujar pavilion, the result of a five-year collaborative effort between the artist and the Inhotim center, consists of more than 400 photographs Andujar produced between 1970 and 2010. Among these are works from her Marcados series, some of which were published in her 2009 book, “Marcados.” 

“The Marcados are the Yanomami who … are all numbered. When we started working with the Yanomami, they had to be identified to be able to do the health project because the Yanomami culture does not have names. They call each other mother, father, brother … by their family connection. I photographed every Yanomami who was examined by the doctor and given a vaccination.”  

The photos have a raw quality, as if the viewer is invading the private lives and thoughts of the Yanomami. These are a people who are totally unfamiliar with cameras and photographs, and just as unfamiliar with outsiders. One can almost see the Yanomami’s apprehension, their wondering, “Why are you looking at me?”  

In some cases, the viewer can see joy, delight, even. Others are quietly watching, waiting to see what will happen next, and still others seem to have a complete discomfort with the situation. 

Andujar said that her pavilion “is organized into four sections according to ‘Amazonian nature’: portraits; the way the Yanomami live and their culture; Shaminism; and the Yanomami’s history since I began working with them. … This is the first time I have between 400-500 photos [displayed] in one place.” 

Andujar, who has contributed to many publications, documentary projects and exhibitions on the Amazon and its indigenous peoples, has been featured in solo and group exhibitions across the globe. Her photographs have been published in Life, Fortune and other magazines, and are in the collections of places such as the Museum of Modern Art in New York.

The most expedient way to get to Inhotim from the United States is through Sao Paolo. Nonstop flights from Sao Paolo to Belo Horizonte take about one hour; shuttle or bus service from Belo Horizonte to Inhotim takes another hour or so. 

Visitors should note that the Centers for Disease Control and Prevention has issued a Level 2 travel advisory for Brazil to caution travelers about the Zika virus, which is transmitted through mosquito bites.

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‘Look at Us Now, Mother!’ redefines Jewish stereotype

Sometimes, art can be the best means of revenge — or of healing.

When filmmaker Gayle Kirschenbaum was 8, her mother ordered her brother to put her on top of the refrigerator so she couldn’t climb down. She wanted Gayle out of the way. “Then they all laughed at me,” Kirschenbaum recalls in her new documentary, “Look at Us Now, Mother!”  The 83-minute film tells the story of Kirschenbaum’s traumatic childhood and how she finally made peace with her mother, Mildred, now 92, who was hardly the stereotypical, nurturing Jewish mama. 

These are some examples of what Mildred told young Gayle, in so many words: Your nose is a schnozzola, so get a nose job (a rite of passage for girls in their Long Island Jewish community). Fifteen-year-old Gayle refused.

Your breasts are too small, so wear falsies.

While Mildred coddled Kirschenbaum’s older brothers like Jewish princes, she treated Gayle “like Cinderella,” the New York-based filmmaker said in a telephone interview.  When Mildred found Gayle’s diaries, she showed them to other people.

And when Gayle once arrived home after curfew, Mildred threw a cold glass of water in her face and ordered her to walk the dog. “I don’t care if you get raped — if you haven’t already,” she told the girl. Then she pulled all of Gayle’s clothes out of the closet and screamed at her to put everything back.

As a result of the abuse, Kirschenbaum was so fearful of her mother throughout her childhood that she suffered frequent headaches, vomiting and dizzy spells, as well as a binge-eating disorder. Most of her symptoms ceased when she escaped from home, at 17, to attend the State University of New York at Binghamton.

But the emotional scars persisted into middle age. “I remember thinking to myself that I was never going to let anybody hurt me like that again,” said Kirschenbaum, now 61, who has never married or had children. “So you don’t really let anybody in.”

Even so, Kirschenbaum thrived at university and in her subsequent career as a producer for such TV shows as “America’s Most Wanted” and  “Mysteries of the Bible.” Then, in 2007, she made her first short film, “A Dog’s Life:  A Dogumentary,” about her rescue shih tzu, Chelsea, which aired on HBO. “I saved Chelsea and she saved me,” Kirschenbaum said.  “She offered me unconditional love.”

After Mildred saw her daughter talking about her work on a national TV talk show, Mildred told Gayle she needed elocution lessons because she sounded too Jewish. “But Mom, I am Jewish,” Kirschenbaum replied.

Then, around 2010, Kirschenbaum finally agreed to visit plastic surgeons — with Mildred in tow — to discuss a possible nose job, so long as she could bring along a camera crew. The result was Kirschenbaum’s widely acclaimed, humorous short documentary, “My Nose,” which was written up on the front page of the Washington Post’s Style section. If you have a mother like Gayle Kirschenbaum’s, the article said, you’d better get yourself into psychoanalysis.

The filmmaker did not ultimately agree to the surgery, and many “My Nose” viewers applauded her decision. “After the question-and-answer sessions, people would say, ‘I love your nose; don’t touch it,’ ‘I can’t stand your mother’ and ‘How do you talk to her?’ ” Kirschenbaum said.

These comments helped lead her to realize that she needed to forgive her mother in order to fully heal. After Mildred agreed to attend therapy with her daughter, on camera, Kirschenbaum embarked upon “Look at Us Now, Mother!” in 2011.

In the film, Mildred appears outgoing,with a feisty sense of humor, as well as “a piece of work,” as one of her friends puts it. Asked why she was so hard on her daughter, Mildred retorts that Gayle was “a bitchy little girl.”

Through the making of the documentary, Kirschenbaum learns about her mother’s own traumatic childhood, including a father who twice attempted suicide and a sister who died young. “I began to look at her as a wounded child,” Kirschenbaum said. As to why Mildred was so obsessed with Gayle’s ethnic looks, the filmmaker theorizes, she was part of a Jewish generation preoccupied with “fitting in and passing” in the United States.

Rabbi David Wolpe of Sinai Temple will conduct a question-and-answer session with Kirschenbaum after a screening of “Look at Us Now, Mother!” at Laemmle Monica Film Center on April 10; Kirschenbaum has known the rabbi since she worked on “Mysteries of the Bible” in the 1990s, when he was her go-to interviewee regarding midrash

“What strikes me about the documentary is how deeply we come to understand a very unappealing ‘type’ — the judgmental, intrusive Jewish mother,” Wolpe wrote of the film in an email.   

“This mother is not the warm, smothering, chicken soup mother of caricature, but one whose emotional life was itself quashed, with generational consequences. Because both her mother and Gayle are such Jewish types, even struggling with ‘Jewish hair and Jewish nose,’ the battle takes on a particularly Jewish complexion. It is funny, and heartbreaking.”

Kirschenbaum believes Mildred agreed to participate in the film because “she loves any kind of attention.” But the process was not one of vanity for the filmmaker. Rereading her own childhood diaries as research, for example, proved traumatic for Kirschenbaum. “I basically cried for a year,” she said.  She also developed an autoimmune disease that caused the skin on her hands to crack and bleed.

But there was also healing, and as a result of the film, Kirschenbaum hopes now to develop an online community dedicated to mending fraught bonds between mothers and daughters. She is also conducting seminars on how to heal from difficult relationships.

Along the way, her relationship with her own mother has evolved. “We love each other, even though we fight like cats and dogs,” Kirschenbaum said. “We can curse each other out and hang up on each other. But it’s like I’m her mother now. I have a wild child who needs attention at all costs, and who loves to be the star of the party.”

Mildred also has a sense of humor about how she is depicted in the film. After viewing the movie for the first time, she told Kirschenbaum, “I never knew I was such a bitch.”

“Look at Us Now, Mother!” opens in theaters in Los Angeles on April 8. The filmmaker will talk with Rabbi David Wolpe of Sinai Temple at Laemmle Monica Film Center on April 10 after the 7:20 p.m. screening. 

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Bloom puts forth California anti-BDS bill in Assembly

State Rep. Richard Bloom (D-Santa Monica) has officially introduced legislation in Sacramento aimed at combating the Boycott, Divestment and Sanctions (BDS) movement against Israel.

Assembly Bill (AB) 2844 is titled, “California Combating the Boycott, Divestment, and Sanctions of Israel Act of 2016.” Introduced April 4, it prohibits public contracts with companies participating in a boycott of Israel.

Bloom’s bill states that California companies’ participation in boycotts against Israel undermines the relationship between Israel and California, and it is thus in the interest of the state to not enter into contracts with companies boycotting the Jewish state. Israel is California’s 18th largest export partner. 

Its introduction is not without controversy. Bloom had agreed to co-author a similar anti-BDS bill introduced several months ago by State Rep. Travis Allen (R-Huntington Beach) before he withdrew his support. 

Bloom drew up his own bill because, as he said, he believed a bill drafted with the support of the California Jewish Legislative Caucus — which had not signed on to Allen’s legislation — would have a greater chance of passage. The two bills are virtually identical, the Journal reported. 

Boycotts of Israel are part of the larger BDS movement, which opposes Israel’s activity in the West Bank and has gained momentum on college campuses, in the University of California system in particular. Bloom, for his part, has previously spoken out against the BDS movement at UCLA. 

Bloom is a member of the California Legislative Jewish Caucus.

American Jewish Committee (AJC) applauded the bill. “AJC commends Assemblymember Bloom and all members of the California legislature who take a clear stand against BDS,” AJC Regional Director Janna Weinstein Smith said in a statement on April 4. “The aim of the BDS movement is not a negotiated peace between Israel and the Palestinians, but to delegitimize the existence of Israel, our democratic ally in the Middle East.”

Bloom’s bill likely will have its first committee hearing later this month, a press release said.

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New pledge urges official policies on abuse at Jewish camps, schools

More than a dozen philanthropists and funding organizations have signed a pledge to only support Jewish day camps and schools that have child sexual abuse policies in place in the hopes of raising awareness and supporting best practices. 

The pledge, which was introduced April 3 and can be viewed in its entirety at New pledge urges official policies on abuse at Jewish camps, schools Read More »

Myron Gordon and Samuel E. Goldfarb: A musical bridge between father and son

Every Jew worth his weight in latkes knows “I Have a Little Dreidel,” aka “The Dreidel Song,” but Myron Gordon knows the holiday ditty better than most. That song, written nearly 90 years ago by his father, Samuel E. Goldfarb, has become both a family legacy and a bridge to a kind of personal healing.

“I heard all these songs while my father was composing them, and they had a certain meaning for me at the time,” said Gordon, 95. “Subsequently, I realized that these songs had a very almost sad and nostalgic feeling.”

Now the popular Chanukah tune is the title track for “Dreidel I Shall Play,” a collection of Goldfarb’s children’s songs and liturgical music. Working with veteran Los Angeles musician and producer Craig Taubman, the New York-based Gordon co-produced the album to contribute to the Jewish community, but also as a way of coming to terms with a painful part of his past that included being abandoned by his father.

“I finally decided, after all these years, to try to listen to the songs in a different way that would not have so much yearning and nostalgia to them,” Gordon said.

Under new arrangements that span barbershop quartet, folk and accoustic, the tracks most certainly sound different. Some of the 16 tracks on “Dreidel I Shall Play,” which were written between 1918 and 1927, are considered standards of the Jewish American songbook. Others are lesser known. 

Goldfarb wrote the melody to “Shalom Aleichem” and “B’sefer Chayim” with his older brother, Israel. And he collaborated with playwright and lyricist Samuel Grossman, who wrote the words to “The Dreidel Song,” on a number of holiday tunes, including the Passover songs “The Burning Bush” and “The Ten Commandments,” and the Purim tunes “I Love the Day of Purim” and “A Merry Purim Song.”

Goldfarb was born in Poland but immigrated to New York at the age of 4. He started learning piano at age 10 and frequently worked with his older brother when Israel was a rabbi at Brooklyn’s Kane Street Synagogue. In 1918, when Goldfarb was the head of the Department of Music at the Jewish Bureau of Education, the brothers put out a book of “Friday Evening Melodies.” That same year, they published the two-volume “Jewish Songster,” a collection of Jewish liturgical and secular songs in Hebrew, Yiddish and English that would become standard in schools and synagogues. 

Gordon, his sister Ruth, their mother, Bella, and Goldfarb. Photo courtesy of Jewish American Songster

Gordon remembers his father singing and playing several of the songs at home, but the music also calls up memories of a childhood from which his father was largely absent.

In 1929, Goldfarb left his wife and two children, moving from New York to Seattle, where he started a family with another woman. Gordon, who was 9 at the time, saw his father infrequently over the next several decades. During one of his father’s visits, however, he taught his 7-year-old granddaughter, Tamar, “The Dreidel Song.”

The nostalgia was mixed with bitterness, said Gordon, who changed his name from Goldfarb in part to distance himself from his father. 

“I’m sure my father liked me, but I think in the back of his mind, he knew he was going to be leaving, and he knew that he wanted to avoid perhaps getting too close to me,” said Gordon, who had a lengthy career in private practice as a clinical psychologist. “I think that in terms of teaching me these songs, he just sang them to me and I’m sure I learned them at his knee. I know the songs. No one else could have taught them to me.”

The musically prolific Goldfarb, who died in 1978, earned recognition during his life, but when he moved West, he settled into a lower-profile role, directing the music program at Temple De Hirsch in Seattle. According to his son, Goldfarb was in no position to call attention to his past achievements. 

“He had to conceal that period of his life because he was in effect concealing his divorce from my mother,” Gordon said. “It’s my theory that his career really fell down a few notches. He did a little composing and he did a lot of arranging songs for the children and for the temple, but it’s my theory that because he had to bury this part of his past, he did not proceed with all cylinders.”

A couple of years ago, when Gordon discovered a box of his father’s memorabilia, he came across letters, songbooks and even 78-rpm gramophone records that were still playable. He decided that the music was ripe for reintroduction within the Jewish musical canon, and contacted Taubman, a veteran musician and producer, who operates the multicultural arts center Pico Union Project near downtown Los Angeles and is the co-founder of the Friday Night Live services at Sinai Temple.

Taubman knew several of the Goldfarb songs, but hadn’t been aware of their origins. Although intrigued, he still wasn’t certain he wanted to be involved in the project. 

“I said, ‘Why me?’ And more importantly, ‘Why you?’ ” Taubman said. “ ‘Why are you doing this? The songs are more or less out there. Why do you want to do it again?’ ”

Once Gordon shared the back story about his father’s life and career, however, Taubman was hooked. 

“As I got deeper and deeper into the story, it was so clear that Myron wasn’t outing his absentee father,” Tubman said. “This was about making peace and closing the loop for him. That, to me, is the fascinating story.”

Taubman lined up friends and colleagues,and recorded the album in Los Angeles. Participants include Rena Strober, Alberto Mizrahi, Rick Recht, Daniel Cainer and Theodore Bikel. The recording of “Little Candle Fires” was one of Bikel’s last recordings before the famous singer and actor died last year.

The CD kicks off with the 1927 recording of “I Have a Little Dreidel” with Goldfarb at the piano and Arthur Fields on vocals. On Track 2, Taubman cuts loose with a rockabilly version of the same song. “Dreidel I Shall Play” contains songs for Passover and Purim as well as liturgical music. In the CD’s liner notes, Gordon recounts the story of his family and his father’s musical legacy. 

Because the Goldfarb brothers originally wrote the songs to help Jewish children learn more about their heritage, Gordon hopes that the reimagined versions serve the same purpose for contemporary Jewish children. Just as important, by revisiting these old songs for a new audience, Gordon has reached a place of healing.

“I guess you could say that by putting them out, I discovered a part of me that was kind of forgiving and understanding of my father’s situation,” he said. 

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Number of anti-Semitic incidents in Austria rises strongly

The number of anti-Semitic incidents reported in Austria increased more than 80 percent last year, with reported internet postings denouncing Jews more than doubling, an Austrian group said on Wednesday.

Jews across Europe have warned of a rising tide of anti-Semitism, fueled by anger at Israeli policy in the Middle East, while far-right movements have gained popularity because of tensions over immigration and concerns following militant Islamist attacks in Paris and Brussels.

The Austrian Forum Against Anti-Semitism, which began monitoring anti-Semitic incidents in 2003, said 465 incidents were recorded during 2015, over 200 of them being internet postings hostile to Jews.

The total number of internet postings reported to Austria's constitutional protection authority as offensive remained stable in 2015, but the number of postings liable to be used in criminal proceedings doubled compared to 2014, according to an interior ministry spokesman.

“The whole picture is terrifying,” Oskar Deutsch, president of the Jewish Communities of Austria (IKG), said.

The European Union Agency for Fundamental Rights (FRA) urged the European Union and its member states in January to increase efforts to combat widespread anti-Semitic cyber hate, arguing that anti-Semitism in the region did not show any sign of waning.

IKG's Secretary General Raimund Fastenbauer said it was difficult to clearly tell who committed some anti-Semitic acts because offenders could not be identified and internet postings were usually anonymous.

But there was a clear trend of increasingly hostile behavior against the 15,000 Jews living in Austria from Muslims, the Jewish community representative said.

“There is an increasing concern in our community that – if the proportion of Muslims in Austria continues to rise due to immigration, due to the refugees – this could become problematic for us,” Fastenbauer said.

Austria has mainly served as a conduit into Germany for refugees and migrants from the Middle East and Africa but has absorbed a similar number of asylum seekers relative to its much smaller population of 8.7 million.

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Poem: Real Poem (Appellation)

“Writing With My Shoes On” is
a title for a poem. “Then I Did
Something Stupid” is better
for a short story. The trash smells
because living things decompose
isn’t the name of anything just
a way of describing these environs.
To say I miss you in French
one says “tu me manques” where
“tu” means you. Do the French
miss less because their you is
there before them? Syntactical
high jinks: methinks Americans
don’t miss the missed-one
so much as feel how absence
crowds the I. Today my others are
far from me. “I”—    is
the name of this feeling.


From “The Pedestrians,” copyright 2014 by Rachel Zucker. Reprinted with permission of the author and Wave Books.

Rachel Zucker is the author of nine books, most recently, a memoir, “MOTHERs,” and a double collection of prose and poetry, “The Pedestrians.” Her book “Museum of Accidents” was a finalist for the National Book Critics Circle Award. She received a National Endowment for the Arts Fellowship in 2013. Zucker teaches poetry at New York University.

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Navigating the Israeli-Palestinian conflict through Airbnb

The first decision an adventurous traveler faces when seeking an Airbnb property in the West Bank is what to type in the search box: “West Bank”? “Judea and Samaria”? “Israel”? “Palestine”? The blinking cursor symbolizes the confusion and controversy surrounding the Israeli-Palestinian conflict. 

On Airbnb’s website, when you zoom in on the map of Israel, you’ll find more than a dozen properties on these contentious lands: in the Jewish settlements of Ma’aleh Adumim, Kfar Adumim, Mitzpe Yericho and Ariel, and also in the Palestinian cities of Bethlehem, Ramallah and Jericho. By this algorithm, Airbnb would seem to subscribe to the “one-state solution.” Then again, “Palestine” also appears in a search — in the West Bank and Gaza. 

Alex and Olga Slobodov rent out a room in their home in Kfar Adumim, a mixed religious-secular settlement east of Jerusalem whose prominent residents include Jewish Home MK Uri Ariel and former MK Aryeh Eldad. Through Airbnb, I arranged to stay with them for one night. 

During my stay, I learned that the couple had no idea that Airbnb efforts like theirs, in Jewish settlements, were making international headlines. But if it were up to some organizations, Israeli properties located beyond the Green Line wouldn’t appear at all on Airbnb. Jewish Voice for Peace (JVP), a supporter of the Boycott, Divestment and Sanctions (BDS) movement, is leading a coalition to petition Airbnb to ban properties like the Slobodovs’, accusing settlements of being built on illegal, stolen land. (Its petition has garnered about 140,000 signatories.)

“In my view,” Alex said in Hebrew at his spacious kitchen table over a dinner of Russian chicken patties, “we’re in Israel. I’m not something outside. I’m in the borders of Israel. I feel no difference. Actually, there is no difference except that Palestinians also drive these roads.” 

The widow and widower started a new life together five years ago and sought a practical solution for the bedroom that once housed Alex’s now-deceased in-laws. Alex is a Russian Israeli who recently retired as an auditor for the Department of Housing, and Olga is a non-Jewish Ukrainian Israeli who works as a housekeeper. They are only a few months into their Airbnb operation and have already hosted a handful of people from the United States, Belgium, Australia and Argentina.

For $34 (U.S.) per night, the Slobodovs offer what they describe as a “cozy” room, accessed via a private entrance, equipped with a bed, sofa and a newly refurbished bathroom. Their multilevel country home overlooking the Jordan Valley is similar to those seen in many Jewish settlements and rural towns. A drive with Alex to observation points overlooking Wadi Qelt and the Dead Sea on a clear day reveals why the settlement is an appealing option for travelers and Israeli residents alike: the Judean desert air, expansive views and village vibe. 

A 10-minute drive away is Mitzpe Yericho (loosely translated as Jericho Point), a religious settlement where Judith (last name withheld upon request), an olah (a female who makes aliyah) who emigrated from Germany 28 years ago, decided to try her hand at Airbnb after her children left home. Since June 2015, she’s accommodated about two dozen reservations, largely of German speakers. She, too, was unaware that organizations were lobbying against her mini-business. The only guest who was upset about her location was someone she believes should have known better. 

“One came specifically from Tel Aviv, a new olah from the U.S., in Israel for three to four years, and she told me after that it’s too bad that I don’t write that it’s in West Bank,” Judith said in a phone interview.

Judith was dismayed when a group of European tourists recently canceled its reservation, alleging that the group’s car rental company, TUI Cars, didn’t cover travel into the Palestinian territories. She argued that her village falls within Area C, which is under full Israeli control, but to no avail. She said that once in a while, per request, she’ll discuss Israeli politics, but she doesn’t consider herself “right wing.” She chose Mitzpe Yericho decades ago for its quality of life.

Alex Slobodov

In +972, an online magazine that generally hews to the political views of JVP, a reporter going by “John Brown” posed as “Haled,” an American of Palestinian descent, to determine how his requests would be received by Airbnb hosts in Jewish settlements. He was met with mixed reactions. Hosts in Tekoa in the Gush Etzion Bloc accepted his booking, provided he was willing to go through the procedural security check; others declined because of the tense political situation. 

I decided to see how requests to book a room in Ramallah — as an American Jew living in Tel Aviv — would be received. I also inquired of potential hosts whether they believed I would be safe. One person I contacted declined my request, citing unavailability. A potential host in Bethlehem wrote: “It’s safe as long as you don’t say where you’re from.”

But a different potential host in Ramallah was, eventually, more direct: 

“I doubt there will be any security issues, but unfortunately I can’t host you in my house if you are an Israeli citizen.” I revealed my Israeli citizenship and reasoned, naively perhaps, that the issue was legal. “Is the problem from the Israeli or PA side?” I asked, since Israeli law forbids Israeli citizens from entering Palestinian Area A (although during my past forays into Ramallah and Nablus, no one checked my ID).

“Well, you won’t have any problem from any side,” this person replied. “It’s actually a personal issue. I don’t know if anyone else will host you; as for me, I can’t.” 

When asked for JVP’s opinion on Palestinian Airbnb hosts rejecting Jewish or Israeli guests, JVP Deputy Director Stefanie Fox wrote: “Palestinians living under occupation have the right to use nonviolent tools, such as boycott and non-cooperation, to resist the policies and practices that threaten their lives and their rights.” 

But then I found a host from Bethlehem who immediately accepted my request to book as an “American currently living in Tel Aviv.”

When I told the Slobodovs about my interest in visiting Bethlehem via Airbnb, Olga shook her head, fearing for my safety. She also said she would be wary of hosting an Arab-Muslim Israeli, given the threat in Israel — and elsewhere around the world — of Islamic terror. 

Judith told me that an Arab Israeli from Jerusalem once requested to book her Mitzpe Yericho room for four guests under a reservation for one. 

“I thought: What’s wrong with him?” Judith said, figuring they’d feel more comfortable in Jericho proper. She, too, declined out of safety concerns, but told the potential guest that the room was “unavailable.”

In response to questions from me, Airbnb spokesperson Nick Papas sent the company’s standard reply: “We believe in the transformative power of allowing people to share experiences that can come from sharing a home. … We follow laws on where we can do business and we investigate specific concerns raised about listings and/or discrimination.” 

So, when people browse the listings of Airbnb properties, such as “Cozy room in Jordan Valley” or “Guest house in Bethlehem,” they can imagine either conflict or how life could be: a mosaic of coexistence. Ironically, it’s the people who live closest to one another and are most in need of sitting down for a living-room chat — Israelis and Palestinians — who it appears can’t take advantage of Airbnb’s “transformative power” in Israel, Palestine, the West Bank, Judea and Samaria, or … whatever you choose to call these lands.

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