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September 27, 2016

Is Israeli society healthy or afflicted?

Rosh Hashanah, the Jewish New Year, is an opportunity to stop and ponder how much we love to forget or forget to love. The season enables us to temporarily sever contact with the daily grind that's characterized by its sudden jerking from idle to full speed. During Rosh Hashanah, our existential state shifts, liberating us from our enslavement to the here and now, and allowing us to gain a wider perspective on our lives by not fixating on its details.

This break from reality isn't only critical to the individual, but to a nation's well-being.

Holiday prayers remind us of our inherent vulnerability: “…Which nations will live by the sword and which nations by peace, which will go hungry and which will be sated” (Rosh Hashanah liturgy). This verse drives home the random, transient and fragile nature of the supreme organizing institution of the Jewish People:  Israel. As such, this year's shofar blasts must awaken within each of us the desire to evaluate the state of affairs in Israel and our connection to it.

During the first few decades of Israel as the sovereign Jewish state, we were primarily in survival mode.  We lived our lives in a permanent state of siege, exemplified by continuous threats to “throw us into the sea.” As a result, the nation marshalled its forces, united and succeeded in confronting these existential challenges.

In subsequent decades, once Israel's security situation stabilized and its continued existence was secured, we reverted to more “normal” behavior and to every citizen becoming increasingly focused on his/her personal and sectorial needs. Across the country, the feeling that revolutionary Zionism had exhausted itself began to pervade. For many Israelis, the individual and/or the “tribe” became their new center – not the state.  The result is that societal, ideological, and identity-based tensions developed and have come to define the Israeli public.

In recent years, this trend has entered a dangerous new stage: we are neglecting what must be our basic and instinctual understanding that social cohesion and devotion to the state are necessary, even crucial, conditions for our survival. Sadly, Israeli democracy is limping along, from crisis to crisis, and we are not internalizing the need to rekindle the ever-diminishing flame of national unity.

Israel today is being attacked from different directions: individual rights are obsessed over by the ruling liberal narrative at the expense of the broader national interest.  Israeli politics revolves around different population groups, each one with its own special interests and areas of concern. Simultaneously, presumptive guardians of wider, national interests are simply ignored.

This creeping individualization of our society is also echoed by the state itself.  The Israeli government has washed its hands of large parts of its basic responsibility for such classic public goods as education and health. Increasingly, such services are being transferred into private hands.  

These and other attacks on the collective good are effectively castrating our natural inclinations towards patriotism, which has historically proven to be a crucial component in Israel's national security.

It is obvious that the spirit of individualism, group identification and entrepreneurism must not be repressed. However, they must not be placed on a higher pedestal than that of the national collective. After all, the ability of individuals, groups and entrepreneurs to thrive is wholly dependent on national solidarity.

Israeli society has upset the delicate balance between individual, group and state. The pursuit of personal material gain, growing tensions fueled by an increasingly balkanized society, and growing economic alienation might ultimately combine to form a perfect storm that will make Israel dangerously vulnerable. The signs are already there in the public's overwhelming disapproval of Israel's political system, the lack of faith that many Israelis have in the judiciary, the difficulty of the government to fulfill its mandate to govern, and lately, the growing criticism of the heads of the IDF, fueled by rivals on both sides of the ongoing cultural war.

And so this Rosh Hashanah we must renew our solemn pledge to our country, Israel. To do so, we should begin by remembering that the state is the most effective way for us to cope with much of the uncertainty in our lives.

“Whoever is hungry and whoever is thirsty; whoever is healthy and whoever is afflicted…” (Rosh Hashanah liturgy). 


Prof. Yedidia Stern is Vice President of Research at the Israel Democracy Institute.

Is Israeli society healthy or afflicted? Read More »

In Rosh Hashanah call with rabbis, Obama says Jewish role in civil rights can inspire healing

President Barack Obama told rabbis in a pre-High Holidays call that Jews should share their story of working to advance civil rights as a means of inspiring change at a time of racial tensions.

Obama spoke Monday with over 600 rabbis from the Reform, Conservative, Orthodox and Reconstructionist movements. His tone on the last such call before he leaves office was reflective.

Obama was introduced by Rabbi Leonard Matanky, the honorary president of the Rabbinical Council of America, an Orthodox umbrella.

“Rosh Hashanah is a time for reflection, and I’m not exempt from that,” Obama said in his opening remarks, which were on the record. “So, looking back on the last eight years, I’m both proud of what we’ve accomplished together, but also mindful of the work we have before us.”

His brief opening remarks covered the $38 billion defense assistance package he recently announced for Israel and what he described as the success of last year’s deal between Iran and the international community, swapping sanctions relief for safeguards that Iran would not obtain a nuclear weapon. He also spoke of his administration’s efforts to combat anti-Semitism and its allocation of resources to assist elderly Holocaust survivors.

Rabbi Jonah Pesner, who directs the Reform movement’s Religious Action Center, asked Obama what meaningful action he would recommend to heal wounds stoked by centuries of racism.

Obama recommended, among other things, registering voters, working with clergy in other denominations to reach out to racial minorities and advocating for better-trained police.

The president said relating the story of the black struggle was key, adding that the Jewish community had a unique role. He said that telling the story of the Jewish role in the civil rights era was a means of inspiring change.

Obama referred to the opening on the National Mall last weekend of the Museum of African American History and Culture.

“It is incredibly powerful that telling a story of both tragedy but ultimately triumph, and the Jewish community … played such a central role and continue to play such a central role when it comes to civil rights,” he said.

Asked by Rabbi Julie Schonfeld, who directs the Conservative movement’s Rabbinical Assembly, what he would describe as his achievements in the U.S.-Israel relationship, Obama listed his efforts to bolster Israeli security, including the recent 10-year defense assistance agreement.

He also listed the Iran deal, although he recognized that Israel opposed the deal, and said he regretted not being able to make greater progress on advancing Israeli-Palestinian peace.

Rabbi Elyse Wechterman of the Reconstrucionist Rabbinical Association asked what Obama was doing to end the refugee crisis. He said the priority was ending the violence in Syria, but also noted his plans to bring in 110,000 refugees next year.

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Why did we have to stand so long?

Standing. … Just standing. 

So tired.

Too long.

Still standing.

… grumbled the Israelites, as Moses spoke on and on. This was to be a powerful moment, when God promised, as Moses declared, that the brit (covenant) between God and the Israelite people would last for all time. 

Standing.  … Still standing.

Was something supposed to happen? 

Moses spoke again, “Atem nitzavim hayom kulchem lifnei Adonai Eloheichem. You stand here this day — all of you — before the Eternal your God.” Everyone was included in the brit. 

Men and women, and everyone in between. The leaders and the followers, and those who marched to the beat of their own drummers. The citizens and the noncitizens, and those caught in limbo in between. Everyone was included in the brit. 

Those with means and those without, and the ever-shrinking group in the middle. Those who lived in the fancy tents in the center and those who lived on the outskirts, and those who lived in decrepit hovels that no one ever wanted to admit still existed. Everyone. 

Both those who stood in rapt attention and those who were bored out of their minds, and those who wondered why it was taking God (through Moses) so long to make the point because they just wanted to sit down. 

Everyone. 

One young man wondered why the people had to stand so long: Was it to ensure we paid attention to what Moses had to say? That we would so completely internalize the message that even as we strayed from God’s path, we would understand that God would be there always to forgive our transgressions and welcome us back?

His friend, a young woman, countered that perhaps we had to stand so long, not so that we would be ready, but rather because God still hadn’t fully decided if God really, really wanted to enter into a covenant for all time with this people.

The young man continued her thought: Yes, we are a cranky people, given to lapses in faith, judgment and trust. We are more apt to undermine one another than to come together for a common purpose. From the trek through the wilderness alone, it is clear that we have elevated kvetching to an art form, turned moralizing into a career move, and sat comfortably while others suffered and struggled.

The young woman wondered if God was grappling with the foolhardiness of expecting a people to take responsibility for their own ethical behavior. Would the people who just endured 400-plus years of servitude and victimhood be able to rise, amid the comfort and wealth to come, to stand unwaveringly for those values most central to Torah? 

The young man considered the question and asked his own: When the time came, would we Israelites remain courageous and true … 

To chesed, that unending, overflowing, unconditioned, unconditional love of one another, that is the beginning, end and essence of Torah? Would we act with chesed toward those on the other side of the camp, and outside the camp? Those we know and those we don’t? Those we like and those … ?

To emet, speaking the truth, living the truth, even when it was awkward, even when it forced us outside our comfort zone? Would we speak emet to our own people, even when they did not want to hear it? Calling out those who bend the truth to their own purpose or lie through their teeth just because they believe they can get away with it?

To tzedek, that sense of justice that we must pursue both at its ends and through its means, that ignores the color of the skin or the weight of the purse, that demands equality under the law for everyone, since we all — Israelites and non-Israelites — were standing there together listening to Moses. 

Was God wondering if, when we were called to stand up, needing to be counted, we would even show up?

“Atem nitzavim hayom,” Moses said.

Darned right. We were standing. 

It was a test. 

To see if we would actually fulfill our part of the brit. 

Just by standing up.

Hayom.

That day. 

This day. 

Every day.

Are you standing up?


Rabbi Paul Kipnes is spiritual leader of Congregation Or Ami in Calabasas. He and his wife, Michelle November, are authors of “Jewish Spiritual Parenting” (Jewish Lights Publishing, 2015). He blogs at paulkipnes.com and tweets @RabbiKip.

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Charles Boxenbaum, banking exec, philanthropist, 87

Charles (Chuck) Howard Boxenbaum, real estate and banking executive and philanthropist, died Sept. 21 of natural causes. He was 87. 

Born June 13, 1929, in New York City to Ziskind and Lillian (nee Katz) Boxenbaum, he attended schools in New York, including the Bronx High School of Science, and received his bachelor’s degree from the University of Chicago in 1949. After graduation, he lived on a kibbutz in the newly formed State of Israel, where he became a founding member of Kibbutz Gesher Haziv in the Western Galilee. After returning to the U.S., Boxenbaum served in the Korean War, then in 1959 moved to California, where he began his career in real estate. Not long after getting his first job as a real estate agent, Boxenbaum moved on to commercial real estate and eventually to syndication. In 1966, he founded the mortgage brokerage and banking firm National Partnership Investment Corp. (NAPICO), which eventually managed some 67,000 housing units. In 1974, he became one of the founders, and served as director of, First Los Angeles Bank (now City National Bank).

An active participant in and generous donor to various Jewish community organizations, Boxenbaum served as chairman of The Jewish Federation of Greater Los Angeles’ 1989 and 1990 annual campaigns. Along with his wife Kharlene, he has supported the Jewish Community Foundation (serving on the board of trustees and advisory board), Crossroads School for the Arts and Sciences, and Aish Los Angeles, among others. 

In 2002, Chuck, Kharlene and son Scott became the benefactors of the Boxenbaum Aish L.A. Jewish Educational Outreach Center in Los Angeles; the building is Aish L.A.’s flagship that anchors its educational activities throughout Southern California.

Boxenbaum is survived by his wife, Kharlene; son Scott; and brother Lewis. He was predeceased by his son Peter.

Funeral services will be held at 11 a.m. Sept. 23  at Hillside Memorial Park, 6001 W. Centinela Ave., Los Angeles.

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Remembering Chuck Boxenbaum

On Sept. 21, a great cedar fell. Charles Howard Boxenbaum was one of the quiet leaders not just of Los Angeles Jewry but of humanity. His charity and generosity of spirit knew no bounds. He would buy meals for down-and-out people sitting across from him at a lunch counter, and try to answer every solicitation sent his way.

Chuck was raised during the Great Depression in New York in a proud Zionist family. His father, Ziskind, after hearing a fiery appeal from David Ben-Gurion, took out a loan to help buy armaments for the fledging Jewish state when he barely had enough money for his family. In that tradition, Chuck, upon completing his undergraduate degree at the University of Chicago in  two years, went to Israel to live on a kibbutz in 1949. Chuck loved the nonmaterial, agricultural life and being part of the creation of the State of Israel. That was interrupted when he was drafted into the Korean War for two years. Upon his return, he decided a career in his father’s drapery and bedspread business couldn’t compete with the adventure and excitement of the real estate boom in Los Angeles. Chuck flourished, syndicating apartment buildings. He was an expert in reading financials and in explaining complex deals. People did business with Chuck because of his integrity and transparency. On many occasions, Chuck left money on the table and walked away from transactions because they lacked legitimacy. He was a mentor to many, giving freely of what he knew.

Chuck was proficient in simplifying the most multifaceted issues in all matters. He never fudged. When he didn’t know something, he would tell you. He also was a great listener. 

And gutsy. In his late 50s, he took up Torah study with Aish Los Angeles and skiing around the world. In his 80s, he was still going off of the cornice at his beloved Mammoth. But after he couldn’t ski anymore, he moved on, like he did in all things in life, with no regrets, eyeing the next challenge. 

Chuck was a realist. At Aish L.A., we had a board meeting focused on our fledging building campaign. Chuck turned to the attendees and said, “Boys, if this room doesn’t put up a million now, this campaign is over.” Within seven minutes, a million dollars was raised and the Boxenbaums named the project the Boxenbaum Aish L.A. Jewish Educational Outreach Center. His fundraising at The Jewish Federation of Greater Los Angeles was legendary. 

Chuck never promised, he accomplished. He never complained, he endured. He never gave up, he withstood. He loved natural beauty, the Jewish people, the downtrodden, a good laugh, fine wine, forthright people and a new opportunity. He was proud of sons Scott and Peter (of blessed memory), who predeceased him, and he cherished Kharlene, whom he married on his birthday so the two most important days of his life would forever be one. With appreciation and in gratitude, Chuck, we are better for knowing you and miss you deeply.


Rabbi Aryeh Markman is executive director of Aish Los Angeles.

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Obituaries: Week of Sept. 30

Max Finkelstein died Aug. 23 at 101. Survived by daughter Sandy (Gilad) Ben-Artzi; son David (Naomi); 4 grandchildren; 6 great-grandchildren. Mount Sinai

Carl Elliot Green died Aug. 22 at 71. Survived by wife Eileen; daughters Michelle, Stephanie (Mark); sister Gayle (Marty) Golden. Groman Eden

George Kaczender died Aug. 24 at 83. Survived by wife Joan; son Justin George. Mount Sinai

Manuel Martin Kalter died Aug. 24 at 76. Survived by 6 cousins. Groman Eden

Ilene Kaufman died Aug. 23 at 85. Survived by daughter Robin (Walter) Courtney; sons Joseph (Marla), Kenneth (Avishag), Howard (Christa); 8 grandchildren; 1 great-grandchild. Hillside

Margye Kaufman died Aug. 10 at 92. Survived by sons Richard (Gayle) Kaufman, Robert Kaufman; 2 granddaughters. Mount Sinai

Lawrence Labinger died Aug. 22 at 100.  Survived by sons Jerald, Harvey; 4 grandchildren; 2 great-grandchildren. Mount Sinai

Lya Levy died Aug. 23 at 88. Survived by son Alexander (Nancy). Hillside

Henrietta Mirell died Aug. 22 at 91. Survived by son Douglas (Laurie Levenson); 3 grandchildren; sister Audrey Leider. Hillside

Margot Rechnitz died Aug. 22 at 91. Survived by daughter Eleanor (Herman) Shuster; 2 grandchildren; 3 great-grandchildren. Mount Sinai 

Herbert Riceberg died Aug. 23 at 93. Survived by wife Louise; daughters Gail (Lloyd) King, Diane (Harry) Paul; 1 grandchild; 2 great-grandchildren. Hillside

Joseph Scheer died Aug. 26 at 89. Survived by wife Regina; daughters Sari (Eric Frank), Elaine;  1 grandchild. Mount Sinai

Michael Schiller died Aug. 22 at 103. Survived by his nephew Sidney Berenson. Mount Sinai

Doris Schwager died Aug. 21 at 85.  Survived by son Brian; 1 grandchild; sister Rion (Herman) Ablon. Mount Sinai

Rosalyn Senkfor died Aug. 22 at 95. Survived by sons Burton (Jo Ann), Michael Senkfor; 2 granchildren; sister Edith Ballonoff. Mount Sinai

Franchon Waldman died Aug. 20 at 68. Survived by husband Harvey; daughters Eve, Dvorah. Mount Sinai

Lorraine Weinberg died on Aug. 25 at 89. Survived by sons Michael (Marty), Brian (Jeanette), Lawrence (Linda), Steven (Sherry); sister Genevieve Liner. Mount Sinai

Bernice Wetstein died Aug. 24 at 95. Survived by sons Stephen, Craig; 3 grandchildren. Hillside

Robert H. Zilz died Aug. 22 at 95. Survived by wife Nora; daughter Cathy (Umberto) Bagnara; sons Michael (Megan), Leonard (Anni); 5 grandchildren; sister Ruth. Mount Sinai 

Obituaries: Week of Sept. 30 Read More »

Social media and the war against radicalization

One of the central questions during a recent expert panel discussion on the topic of social media and terrorist propaganda was simple: Who determines what content stays online and what is taken down?

Answering that question during the Sept. 20 event at the Skirball Cultural Center, “Fueling Extremism in a Wired World,” proved to be much more difficult.

Panelist David Kaye, special rapporteur on freedom of opinion and expression for the United Nations and law professor at UC Irvine, explained that social media platforms such as Facebook, Pinterest and Twitter are simply that — platforms — and not traditional media companies. 

“Legally, social media companies argue that they are intermediaries, and that’s a good argument,” he said. “Can we realistically ask social media companies to be liable for taking down the totality of the vitriol espoused through the platform when you’re talking about 1.7 billion users?” 

Kaye likened it to suddenly making the phone companies liable for the conversations conducted over their hardware. Even if companies did go after individual extremist social media accounts — something akin to “playing whack-a-mole, or more accurately ‘whack-a-troll,’ ” he said — there would be other ramifications.

“More importantly, by limiting what’s posted on these platforms, we reduce the effectiveness of the platforms as ways of sharing information. This information acts as an intelligence boon to law enforcement, as well,” he said. 

About 200 people attended the eighth annual Linda and Tony Rubin Lecture to discuss the role of social media and telecommunications technology in the recruitment of radical Islamists, and how to stop it. The panel, co-presented by the United States Holocaust Memorial Museum and Loyola Marymount University, was moderated by Janine Zacharia, a journalist and a visiting lecturer at Stanford University.

Mouafac Harb, a panelist and independent media and political consultant who is former news director of two U.S. government-funded Arabic-language news outlets, argued that unlike phone lines, social media accounts require users to abide by user content agreements that forbid certain behavior, making the companies responsible for ensuring their community guidelines aren’t being violated.

And while it’s unclear how many people are radicalized solely through the internet (it’s currently being studied), it’s clear that the internet, much like radio during the Nazi regime, is helping disseminate dangerous ideologies.  

“We have to interrupt the process of indoctrination and vaccinate the vulnerable against this ideology [of Islamic extremism],” he said. “The internet speeds up the process of self-radicalization, turning a militant into a ‘weapons grade’ terrorist often before we have a chance to get them on our security radar. We don’t have the intellectual luxury of sorting through this slowly while people might be killed.”

Since the founding of our country, the balance between speech and security has been fraught with tension. According to the First Amendment of the U.S. Constitution, unpopular ideologies and the venomous vitriol of fringe individuals and communities are completely legal forms of expression as long as they do not present an imminent threat. And a 1969 landmark Supreme Court case, Brandenburg v. Ohio, ruled that merely advocating violence is not illegal.

But what if an ideology is intrinsically violent? Harb suggested that the only way to deal with ISIS in the United States is to outright ban its ideology.

Kaye answered, “What you just said makes me really uncomfortable” — to which Harb responded, “It was supposed to make you uncomfortable.” 

However, Harb didn’t back off his suggestion that the ideology be banned, and with it, all promotional materials, including the relatively “peaceful” propaganda produced by ISIS, which makes up a large part of its international branding campaign.

According to the third panelist, Steven Luckert, senior program curator of digital learning and new media at the United States Holocaust Memorial Museum, only 5 to 20 percent of videos produced by ISIS for the purpose of recruitment are the violent videos seen in the West. 

One film shown at the event, “Peaceful in Nineveh,” was produced for an Iraqi audience and takes a different tone. It showed a theme park with children and families playing, and then a member of ISIS interviewing children about whether or not life was better after its occupation. If you believed what the youths were saying, then it truly sounded like ISIS saved Iraqi citizens from a far more oppressive regime.

“Just like the Nazis were good at niche branding with ads aimed specifically at women, youth and workers in different industries, so, too, is [ISIS] good at tailoring its campaign material to individuals,” Luckert said. 

Helping them is the fact that we all leave a personality footprint when we interact with the internet, making it all too easy for groups such as ISIS to target prospective recruits with emotional appeals based on their psychological (and Facebook) profile. The group understands that not everyone responds to violence. According to Luckert, creating positive feelings and empathy are an important part of its public relations plan. 

All three panelists, as well as Zacharia, agreed that countering violent extremism (CVE) initiatives are the most effective way to stop radicalization. The U.S. Department of Homeland Security defines CVE as addressing “the root causes of violent extremism by providing resources to communities to build and sustain local prevention efforts and [promoting] the use of counter-narratives to confront violent extremist messaging online.” 

Luckert and Zacharia felt that, at least domestically, media literacy and critical analysis of media need to be at the core of CVE.

“I’m teaching university students, and let me tell you,” Zacharia said, “you can’t start teaching them to think critically about sources and information too early.”

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Baseball more than a game in ‘going … going … GONE!’

In 1958, the Dodgers’ first season in Los Angeles, 8-year-old Ken Levine got a hometown baseball team and his first taste of legendary play-by-play announcer Vin Scully. The rest is history. 

“Most kids grow up wanting to be ballplayers. When I first heard (Scully), I knew I wanted to be an announcer,” Levine said, beaming from behind a plate of eggs and biscuits inside John O’Groats on Pico Boulevard. 

The press box of a Los Angeles baseball stadium provides the backdrop for Levine’s third playwriting effort, “Going … Going … GONE!” The baseball-centered stage play is set for its world premiere at the Hudson Guild Theatre in Hollywood on Oct. 1, continuing through Nov. 6. 

In a television, film and broadcasting career that has spanned more than 30 years, the Emmy-winning Levine, 66, has served as the head writer of “M*A*S*H,” produced “Cheers,” co-created three sitcoms of his own, and has spent the last 20 years doing radio/TV play-by-play for the Baltimore Orioles, Seattle Mariners and San Diego Padres. He also served as host of “Dodger Talk” on the Los Angeles sports radio station KLAC-AM for eight years. Levine even shared broadcasting duties via simulcast for a Dodgers spring training game with his idol Scully — the crown jewel of his accomplishments, he says. 

Levine’s play blends poignancy and Neil Simon-esque comedy and is grounded in rich characterizations. Set over the course of one long, extra-inning game, the lives of four very different sports media personalities — Shana, a female sideline reporter; Dennis, a first-time official scorer; Big Jim, a blogger; and Mason, an L.A. Times reporter — are changed forever while covering the game. 

The central idea of the play was the impetus for Levine, rather than characters or plot — a rarity in Levine’s writing process. 

“I wrote the play backward in the sense that usually when I write anything — a television episode, a film or a play — I have an idea and see the potential of it. I work on characters and plot out the story, then start writing it. As I write it, theme generally emerges. You see what it’s really about. On this one, I started with the theme first. I started with the notion of how we all want to be remembered, which I call my mid-AARP crisis.” 

The sharp-edged, rhythmic banter of Levine’s characters makes for an engaging avenue to explore the concept of legacy. A shocking twist near the end then brings the conversation to a head, raising questions we all find ourselves asking at times — at least inwardly. 

“How important is it to be remembered? What are we trying to be remembered for? How does chasing your legacy impact how you live your life now? That seemed to me like an interesting area for a play,” Levine said. 

For Levine, baseball felt like the natural backdrop. But he foresaw one issue early on: how to show the game being played. The solution he concocted provided the play’s unique take on a baseball narrative. 

“I landed upon baseball because it’s a sport built around history and milestones and passing that on from generation to generation more than any other sport. As it just so happens, I’ve been a baseball announcer for close to 30 years. It’s a subject I know well. The problem with baseball plays or movies is usually you need to see the game. I figured out a way of seeing the game without seeing the field. Once I decided to center it on the press box, the play began taking shape.” 

Although the play’s characters are technically on the job, very little actual work is being done, with the game mostly an afterthought. For example, Dennis, the official scorer for the game, often misses key plays on the diamond. A few elements of the game manage to slip into the action up in the press box — some interplay with the announcer and a hilarious gag involving the national anthem come to mind. 

Though Levine admits to exaggerating certain elements for comedic effect, he insists his depiction of the press box — the practical jokes, ruthless digs, blatant sexism and political incorrectness — is mostly true. In fact, the play’s four characters are all loosely based on people Levine has come across while covering baseball. It was territory he mined that felt ripe for theatrics. 

“When I hosted ‘Dodger Talk,’ I would do the pre- and postgame show. During the game, I’d sit in the press box with all the reporters and many, many nights they were way more entertaining than the game.”

On the flip side, the play doesn’t pull punches when alluding to pop culture portrayals of sportswriters and reporters. Even Neil Simon, whom Levine credits as a major influence, can’t escape ridicule. 

Mason, the L.A. Times reporter, at one point remarks, “How could Oscar cover the Mets and still host a weekly poker game?” referencing Walter Matthau’s Oscar Madison character in Simon’s “The Odd Couple.” And Big Jim, a blogger for “Balls dot com,” asks, “How could Ray cover the Yankees and never leave his house?” implicating Ray Romano’s character in “Everybody Loves Raymond.” 

The play is currently in rehearsal under the helm of Andrew Barnicle, the former longtime artistic director of the Laguna Playhouse. Barnicle directed Levine’s last play, “A or B,” for the Falcon Theater. Citing his admiration for Barnicle’s directing style, the familiarity present in the pair’s working relationship and a shared love of baseball, Levine said Barnicle was his clear-cut first choice to direct his latest play. Levine is present at rehearsals, “a fly on the wall,” as he puts it, making minimal changes to the script when called upon. 

“The last thing the actors need is two directors,” Levine said. 

With the play set to premiere Oct. 1, Levine is adamant that baseball simply provides the framework and hopes that his story, its characters and the prevailing comedy will make the production widely accessible. 

“Baseball is just the backdrop of the play. You don’t have to love baseball to enjoy it. This is about the characters and their lives. Hopefully, it’s very funny.”

Levine then pauses, stirs his iced tea with his straw, ruminating on this, and finally adds:

“I was on ‘Cheers’ for nine years. Think of these characters as Norm and Cliff, and all the idiots at the bar.” 

For more information and tickets, visit plays441.com.

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QUEEN OF KATWE *Movie Review*

QUEEN OF KATWE is based on the true story of a girl named Phiona from the slums of Uganda.  She learns to play chess and uses it as a means out of poverty. It stars Oscar winner Lupita Nyong’o as her mother, David Oyelowo as her coach and introduces Madina Nalwanga as Phiona. It’s directed by Mira Nair.

The theme of this hero’s journey is one that spans cultures. While it’s an inspiring and interesting story about Phiona herself, the message translates to anyone. You don’t have to be a certain color or gender to connect with this story and the deeper messages that even the small can become big. Many of the words of wisdom come from Phiona’s chess coach who says things like: if you use your mind and follow your plans then you can find safe squares; losing does not mean you’re a failure it takes time and stamina is the key; and sometimes the place you are used to is not the place you belong, which is one of director Mira Nair’s recurring themes.

Mira Nair is a fantastic director and a lot of her work is about feeling out of place, which is the situation each of the three main characters are in. There’s Phiona, a young girl who learns about a life that she never ever knew existed. She struggles as she’s torn between world that she wants to be part of with the one that exists. Like the real Phiona, the film version’s Madina  Nalwanga also grew up in the slums of Uganda. This is her first film and she conveys such a subtle depth of emotion with her eyes that I was ready to hand her an Oscar. Her performance was utterly moving.

Lupita Nyong’o, plays her mother, and David Oyelowo, as her chess coach, were also amazing. One of the things I loved was that while this is the story of Phiona at first glance, the characters of her mother and Robert were treated equally. They each went through their own evolution and weren’t strictly relegated to cardboard supports. Too often there are supporting stories that can compliment the main one but which are never fully realized and these were. Having these three circle the same theme of self discovery made the film that much more successful.

The style, the locations and the saturation of color and sound make it feel like you can walk directly through the screen and into this world!

For more about QUEEN OF KATWE, take a look below:

https://www.youtube.com/watch?v=UIufXQbslxc

—>Looking for the direct link to the video?  Click here.

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These High Holy Days, hoping for a future free from Hyde

I teach high school sex ed, and the hardest talk I have with my students isn’t about their views on abortion; it’s about how they can’t expect to access abortion unless they live in the “right” place and have the “right” job. Regardless of their personal feelings about abortion — some are comfortable with it and others wrestle with their beliefs — all of my students express confusion and dismay over the needless politicization of this care.

Unfortunately for my students, the situation is a lot worse than what we discuss in class. September 30 marks the 40th anniversary of the Hyde Amendment. First enacted in 1976 to prohibit abortion care for poor women, Hyde and the many federal abortion coverage restrictions for which it’s paved the way, punish a select group of women for becoming pregnant, with the poorest among us hit hardest. 

Hyde bans coverage for abortion for individuals enrolled in most federal health plans and programs, and is reauthorized by Congress annually as part of the federal appropriations process. Its reach is vast. If my students join the Peace Corps, the military, or work for the federal government in any other capacity, they won’t have the coverage they need to access their basic constitutional right to abortion care.

Worse, only 15 states choose to provide additional coverage for abortion using their own locally raised revenue. Many low-income women enrolled in Medicaid or Medicare don’t have coverage unless they are willing to go through the traumatic process of proving rape, incest or life endangerment. The same applies to low-income women living in the District of Columbia, living in federal prisons or detention centers, and Native American women. Should my students require health care through a federal program outside of California, they will likely experience a dearth of options.

Approximately one in three women will have an abortion before the age of 45. It is one of the most common reproductive health procedures. But the steady closure of low-cost reproductive health clinics across the nation has largely made abortion the privilege of higher income white women. Low-income women, often of color, are effectively forced to delay abortion until it’s too costly and more complicated. A woman who wants to get an abortion but is denied is more likely to fall into poverty than a woman who can get an abortion.

Bans that deny coverage for abortion also strip low-income women of their religious freedom. The majority of people of faith nationwide support access to the full range of reproductive services, but Hyde allows elected officials with specific religious views to impose their beliefs on all of us. Women are being denied the ability to follow their own faith and values when making the decision to become a parent. Taking this decision out of women’s hands also infantilizes us, as we are deemed incapable of making the right decisions for ourselves, in private, with our doctors.

I want my students to have the same religious freedoms and care options wherever they go in the US. This is why I volunteer with the National Council of Jewish Women, Los Angeles (NCJW/LA), which strives for social justice by improving the quality of life for women, children and families. This September 25-October 1, NCJW/LA will join a broad coalition of reproductive rights, health, and justice organizations, as well as faith groups, for a United for Abortion Coverage Week of Action. Our fellow faith organizations include Catholics for Choice, the Religious Coalition for Reproductive Choice and many others.

Our traditions are diverse, but we stand together in opposition to the Hyde Amendment, and in support of the Equal Access to Abortion Coverage in Health Insurance (EACH Woman) Act (HR 2972). The EACH Woman Act will end bans that deny abortion coverage to individuals enrolled in federal health plans and programs.

For the Jewish community, this week of action will culminate with the start of Rosh Hashanah. This is the Jewish new year. It’s a time to reflect on the mistakes of the past and plan for a better future. It is my hope that the future will bring an end to the devastating effects of the Hyde Amendment. A future where women have the resources to make their own decisions about their bodies and families, without political interference and economic coercion.  A future where I can tell my students that they will have the same rights, regardless of their beliefs, wherever they go in the United States.


Rosalind Helfand teaches high school Sex Ed and serves on the Reproductive Justice Committee at the National Council of Jewish Women, Los Angeles (NCJW/LA). She is a recipient of NCJW/LA’s Emerging Leader Award. A nonprofits and government advisor, she frequently consults for the West Hollywood Women’s Leadership Conference, and she’s been a lead organizer of the West Hollywood Human Rights Speakers Series.

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