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February 7, 2018

Transparency, Trust and Transformation

Everything about the offices of the Los Angeles City Controller is exactly as you might imagine: soft footfalls in the hallways, beige carpeting, people working studiously at their bland cubicles. It has that air of an office whose job it is to crunch numbers, issue reports and balance budgets.

And then you walk into Ron Galperin’s office, where light pours in from the downtown city streets, and the controller is dressed in an ocher suit with a striped orange tie and matching striped socks.

He exudes warmth and joyous energy before rising from his desk and hobbling forward. A pair of crutches is pushed up against the wall but he doesn’t use them. Galperin is recovering from being hit by a car but says he’s fine. We move to a small table at the far side of his office, where suddenly it feels like we’re having a chat around the dinner table rather than a formal interview.

The 54-year-old attorney took over the office of the controller in July 2013, breaking with convention to become the first Neighborhood Council member to be elected to a city office. But then nothing about Galperin is conventional.

Coming from a long line of rabbis (his father, grandfather and great-grandfather were rabbis), Galperin also is known for his cantorial skills, which he honed over 20 years as a chazzan at B’nai Emet in Montebello. He is married to Temple Akiba Rabbi Zachary Shapiro and the couple recently celebrated 20 years together.

While Galperin is delighted to discuss his work, he prefers to spend some time talking about his husband, “because Zach is my favorite subject.” He recalls how within 10 seconds of meeting Shapiro at a Yom Kippur break-fast meal at what was then University Synagogue, “I decided this would be the person I wanted to spend the rest of my life with … which sounds insane.”

Nonetheless, when the couple went on their first date, Shapiro told Galperin his mission in life was to bring goodness into the world. “I thought he’s either the biggest Pollyanna I’ve ever met or he’s the most incredible person, and he’s actually both in many ways,” Galperin said. “He has this unbridled optimism and this unbelievable faith in people.”

The irony doesn’t escape Galperin that although he didn’t follow his family lineage to the pulpit, he wound up marrying a rabbi. Then he laughs long and loud, noting, “They say the two things you’re not supposed to talk about at the dinner table are politics and religion, but what else are [Zach and I] going to talk about?”

Galperin’s unique Jewish background informs much of his work today. His father was a Holocaust survivor from Romania and his mother was Israeli.

“They both fought in the war of Independence,” Gallperin said. “My mother was in the Haganah and was a strong, passionate person of tremendous principle. Both my parents were dedicated to working in the community.”

He argues it’s no accident that “you have so many people who are Jewish that are involved in public service. It’s an integral part of the fabric of what Jewish values are.”

Even before he was elected, Galperin said he became obsessed with where the city’s money was going. “For me, that came down to, How do you make any government a lot more accountable and make sure that somehow our scarce resources are being used to their very best?”

The answer was implementing what he calls his “three T’s”: transparency, trust and transformation. When it came to transparency, barely three months into his term, Galperin established ControlPanel LA, where people can log on to the city’s first open-data portal and learn everything about the city’s financial data, from expenditures and revenues to payrolls and special funds. He followed that up with a UtilityPanel, GeoPanel, EcomonyPanel and PropertyPanel.

“In the past, not a lot of people went on to the controller’s site,” he said. “It was kind of a yawn. But we’ve had millions of page views. We’ve tried to make it much more accessible but also interesting and useful. For example, we mapped the marijuana dispensaries. I wanted to point out which dispensaries are being compliant and paying taxes and which are the ones that are being pursued by the city attorney’s office. We also have a dashboard about LAX, which tracks flights taking off and landing in real time as well as noise emissions, which many people are interested in.”

The “trust” element, he said, is important because, “I think those who are serving the people must constantly earn the trust of people, and you do that by being open and delivering and keeping your promises.”

“In the past, not a lot of people went on to the controller’s site. It was kind of a yawn. But we’ve had millions of page views.” — L.A. City Controller Ron Galperin

When it comes to transformation, Galperin said, “The city did many things in a particular way because that’s how it was done for the last 25 years, and that’s not a good reason. Everyone is being more techie; everyone has their smartphones and apps and people want much more responsiveness.”

Among his top priorities is tackling the homelessness crisis, which he admits can’t be solved overnight. “But as an elected official,” he said, “all of us will be rightfully judged on how we responded to this crisis.”

Last September, Galperin issued a 37-page report recommending the use of city land for emergency campgrounds, along with providing more policing and offering showers and bathrooms to homeless people.

He’s aware that for all the things he wants to work on, he can offer only recommendations and reports, as he doesn’t have the power to make policy. However, that doesn’t stop him thinking outside the box.

“A big priority for me is taking this office from just producing reports and being a vital part of making things happen,” Galperin said. “I’ve worked a lot with the city council, the mayor’s office and various departments to make sure we have recommendations that are doable. Also, when we are writing reports, we will sometimes give a choice to a department. [We’ll say], ‘We can write how X is not being done or we can write a report about how you initiated doing something.’ ”

Galperin said his big-picture goals include looking back and saying, “I left the city a much more forward-thinking and innovative place, one that welcomes new ideas, change and embraces it.”

He sees Los Angeles and its government “as something of a supertanker. You may want to move it in a particular way very quickly, although if you do, it can turn on its side. [It’s about] managing change and moving the needle in a significant way as quickly as you can but also as thoughtfully as you can.”

Transparency, Trust and Transformation Read More »

The Sephardic Answer to Gefilte Fish

Although I’m an only child, I was compensated for this unfortunate circumstance in the form of cousins whom I regard as brothers and sisters. The dynamics of a relationship with a cousin can be an extraordinary thing. You have enough diluted shared DNA to recognize a family resemblance, but you don’t have the competitive baggage that siblings often have. It’s like having the best of all worlds: a deep and binding sibling-like shared history without the tension that can come from growing up in the same household.

My cousin Dudi and I barely knew each other until recently, yet we share a connection that feels like it was cultivated over a lifetime. When my parents immigrated to the U.S., Dudi was not yet born. Our 10-year age gap prevented us from getting to know each other until a few years ago.

Dudi’s grandmother and my maternal grandmother were sisters, and they had a love-hate relationship until Dudi’s grandmother’s death. According to Dudi, they would fight on the phone and hang up on each other regularly, like two little girls, full of drama even as old women. My mother adored her Aunt Adela and would often spend weekends off from the army at Adela’s house, which was near where she served. She often speaks of the food she ate there, mainly the Romanian Ashkenazi classics such as sarma and kozunak.

While both of our grandmothers focused on Romanian food, their daughters, my mother and Dudi’s, ventured in the opposite direction. My mother married into a Sephardic family of Bulgarian cooks, while her cousin, surrounded by Moroccan Jewish neighbors, developed a passion for Sephardic cuisine and ignited that hunger in Dudi.

While both of our grandmothers focused on Romanian food, their daughters, my mother and Dudi’s, ventured in the opposite direction.

Although we didn’t grow up together, Dudi and I are shockingly similar. We had mothers who worked full time and can trace our love of kitchen work back to childhood when we preferred cooking the family meal to doing our homework. Like me, Dudi came to professional cooking relatively late in life. Four years ago, at the age of 40, he left Israel and an established career in engineering to join our cousin Marion and his wife, Angelina, in their incredible restaurant La Luna in Nosara, Costa Rica.

Similarly, at around the same age, I left my corporate job at The New York Times to pursue my own business in Israel. A few years later, my husband’s new post brought me to Uganda, where finally I was able to focus on my passion for cooking. For Dudi and me, the idea of working in the food space was a faraway dream until an unexpected turn led us to take the ultimate plunge, culminating with my opening my restaurants and now serving as a chef at the American embassy, and Dudi opening his first restaurant later this year in Costa Rica.

We regularly find ourselves making the same dish and swapping stories about kitchen life. Neither of us feels right when we are away from cooking for long, and although we love to travel, we feel happiest in the action and intensity of a kitchen. We lean toward Sephardic food, preferring chraime to gefilte fish but we love that, too. We have cookbooks on our bedside tables and read them for fun like novels. We eat mostly for the condiments and possess an infuriating struggle for perfection, playing with a recipe or a food concept until we drive ourselves and others mad.

Unsurprisingly, Dudi and I make chraime (fish in spicy tomato sauce) almost identically. I’ve merged our recipes so you can benefit from both. Dudi calls this dish “fish for lazy people” because it’s so simple to prepare. And that’s true — it’s a straightforward recipe I often make in my paella pan from Spain to add an extra Sephardic touch. Dudi likes it with bread, preferably challah, not sliced but torn straight from the loaf. I love eating chraime with plain, white rice cooked in some chicken fat and broth from chicken soup.

This Sephardic mainstay dish uses any variety of firm, white fish. In Israel, it’s usually made with Nile perch or grouper and is a must for Sephardic Jews on Rosh Hashanah and Passover. While Dudi lives on the beach in Costa Rica and is spoiled for choice, I live on the shores of Lake Victoria and am limited to using tilapia or Nile perch, whichever of the two is freshest in the market that day.

I’ve found that the flavor of this dish dramatically improves if you cook it with fish that still has its bones attached so they can impart the sauce with a more unctuous texture and flavor. Dudi makes his chraime with fillets, but you can buy yourself a whole fish and ask your fishmonger to fillet it for you keeping the head and tail to stew in the sauce along with the fillets. That way, like a perfect cousin mind meld, you too can enjoy the best of all worlds.

CHRAIME:
SPICY SEPHARDIC FISH
½ cup light olive oil
8 cloves garlic, chopped or sliced
½ large fresh sweet red pepper, chopped
1 15-ounce can chopped Italian tomatoes
or 4 very ripe red tomatoes
with their juice
2 heaping tablespoons sweet paprika
1 heaping tablespoon hot paprika
(or to taste — we like it spicy)
1 tablespoon ground cumin
1½ teaspoons ground turmeric
½ teaspoon dried red chili flakes
(optional)
3 heaping tablespoons tomato paste
1½ cups boiling water
Juice of 1 lemon (about 4 tablespoons)
Sea salt and freshly ground black pepper
to taste
1½ pounds firm white fish (fillets or
bone-in steaks)
1 bunch fresh cilantro (optional, roughly
chopped for garnish)
Lemon wedges for serving

Heat olive oil on low heat in a medium-size saucepan (a paella pan is ideal for this). Add garlic while the oil is cold and cook on low heat until fragrant but not brown. Add chopped red pepper and canned or fresh tomatoes with their juice and saute until reduced. Add the dry spices and tomato paste and cook until oil is bright red, about 1 minute. Add boiling water and lemon juice and cook partially covered until sauce has reduced and thickened and oil is beginning to pool around the sides of the pan. Season with salt and pepper to taste.

Place fish into the sauce and turn up the heat to medium-low. Cover pan and cook approximately 15 minutes or until cooked through. Uncover and gently simmer on low heat to reduce the liquid produced by the fish until the sauce is thick. Add chopped cilantro, if using. Let fish rest in the pan a few minutes. Serve warm with lemon wedges and plenty of bread or rice and for mopping up the sauce.

Makes 4 servings.


Yamit Behar Wood, an Israeli-American food and travel writer, is the executive chef at the U.S. Embassy in Kampala, Uganda, and founder of the New York Kitchen Catering Co.

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Love Is All

In this wondrous world
of wedded opposites,
of paradox after paradox
I wonder what it is
that pardons so much polarity?
If all is One how can there be so many Twos —
inhale, exhale, in, out, my body, yours?

What holds these twos together?
Is it not the same force which pulls
lover to lover, one to one to make two,
ultimately to make one once more?
Did the unity of nothingness not promise
the timely return from somethingness?
The singular to the many back to the singular?
Is this not our destiny? Set in the stars,
in big bangs and big crunches.

Love is all. It is this unshakable urge,
this urge which makes saints lie with sinners
and city dwellers with rambling fields of gold;
It is this Love of Loves which pulls together
apparently disparate parts —
helping to re-member forgotten limbs;
it is this Love of Loves which has made joy
so very taken by tears that it will do all it can
to return into one’s heart space for even a mere glimpse
of that enchanting, silvery goddess,
as honest and true as the sky is blue;
that lonely goddess, ever calling out for her beloved,
that lovely goddess known as sadness, ever worthy,
ever bound by Love of Love.
It is true, joy itself is a love song to sadness,
as sadness is the same for joy.

Even our decision to turn from our nature,
to refuse to accept that opposites were meant to dance
in harmony and not in anarchy,
(even now, I, too, am refusing in my own preference for harmony over anarchy)
even our bewildered dissent from the truth
that we are all just crazy in Love with Love;
that our inhales and exhales, keeper of all dualities,
from birth to death, are inextricably bound to one another —
one another as one as one as one;
even this apparent turn from truth,
is the wedding dance of the fool and the sage.

Love Is All Read More »

The Kurdish Dilemma

Recep Tayyip Erdogan might be a strong leader of Turkey, but consistency is not his strongest suit. He embraces Hamas but calls Kurdish forces “terrorists.” He supports Palestinian peoplehood, but deploys Turkish forces and goes to war when there’s even a hint of Kurdish peoplehood, no matter where.

The Turkish president is at war now, one whose aim is to thwart any hope for a Kurdish sovereignty in northern Syria. Turkey considers the Kurds in Syria to be terrorists because of their ties with Turkey’s Kurds, and attacks them with great force. The Kurdish militia is puzzled by the attack, but even more so it is frustrated with Washington. Before he was elected, President Donald Trump declared himself to be a “fan of Kurds” and vowed to repair the fraught relations between Turkey and the Kurds. All the Kurds get from Trump today, as they are attacked by the Turks, is a call for restraint. He is their fan the same way he is a Patriots fan. He will cheer them when they win, but this doesn’t mean that he will tackle the Eagles when the game is played.

The Kurds were useful warriors in the fight against ISIS, and as they sent their men to war, their hope was for some kind of reward. Alas, in the international game of power, memories are short and players are cynical. Yesterday’s most important ally is no longer necessary. In fact, it might even become a burden. The Kurds were abandoned by the Trump administration, wrote Israeli Middle East expert Eyal Zisser of Tel Aviv University. They were abandoned by Trump the same way Egypt’s Hosni Mubarak was abandoned by President Barack Obama in 2011.

Do you still remember 2011 and the high rhetoric of the Arab Spring? In the Middle East, people do remember. Countries remember. Governments do. In fact, even in America there are some who still remember these days of elation and delusion: “Obama’s embrace of the Tahrir Square protesters’ demand for Mubarak’s immediate departure was idealistic, popular and understandable at the time. But it was arguably among the biggest mistakes of Obama’s presidency,” wrote Washington Post columnist David Ignatius about a year ago.

All the Kurds get from Trump today, as they are attacked by the Turks, is a call for restraint.

That’s a generous assessment. Obama was not idealistic in making Mubarak leave. He was cynical. He was also not as “understandable” as Ignatius wants you to believe. The Saudis were terrified by Obama’s move and believed that they might be next in line for abandonment. Many Israelis and Israel’s government also were puzzled by this move. They looked at Obama and realized that trusting him was problematic. They looked at him and realized that he does not understand the Middle East and doesn’t much know what to do to keep it stable. They looked at him abandoning Mubarak, and then at Russian President Vladimir Putin sticking with Syrian President Bashar Assad and knew they had a problem.

The seeds of the agreement with Iran were planted in the Arab Spring. They were planted when the Iranians realized that Obama has no tendency to stay loyal to America’s allies. Obama erred twice in abandoning Mubarak: It did not work for his as a realist, to abandon the leader who could keep Egypt relatively stable, and it did not work for him as an idealist, because he ended up getting an Islamist replacing Mubarak. And then another revolution.

Trump does not have the same tendency to play the role of the idealist. He wears his cynicism on his sleeve. His abandonment of the Kurds is thus more consistent with his general attitude: to support the winners and let the losers fend for themselves. He might be fond of the Kurds and might be irritated by Erdogan (everybody is irritated by Erdogan), but this does not change much when he crafts his foreign policy agenda. The Kurds, no doubt, deserve better, but their ability to cause trouble is currently limited. The Turkish government, no doubt, deserves worse. But it has the power to put U.S forces and interests at risk.

This is as sad and as condemnable and as non-idealistic as it is predictable. You can say one thing for Trump: What you see is what you get. He does not pretend to be what he is not. And, of course, this carries an important lesson that Israel never misses. In the Middle East, only those who have power survive. In the Middle East, American promises have value only when the party involved is strong enough for the U.S. to worry about. The “special relations” are important, but they can last only as long as Israel can make trouble.

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Staying in Israel at Great Cost

Lysann Bendel was in the middle of her conversion process to Judaism when she caught a glimpse of her grandfather on a TV screen.

Living in Israel, she was watching German television as it documented the 2001 inauguration of the new synagogue in her hometown of Dresden on the site of the old synagogue, which the Nazis burned to the ground during the 1938 Kristallnacht pogroms. She always knew her grandfather was a Dresden firefighter who tried to battle of the infamous 1945 firestorm that destroyed Dresden’s Baroque Old City, and which took the lives of his first wife and two children.

She never knew until that moment that her grandfather could have been one of three firefighters who saved the only remnant of the synagogue: the golden Jewish star ornament. Her research confirmed that he was involved in hiding it during the war.

“I’ve been asking myself very often why should he actually risk his family’s life,” the blue-eyed Bendel said at a Tel Aviv café, sporting a funky, dirty-blond buzz cut. Her tan is a testament to her life in Israel. “I never had an idea of being Jewish or part of that. So I asked myself what brings his family to rescue the Star of David, hiding it from the Nazis, for eff-ing sake. I seriously believe that my grandfather knew about his Jewish roots. There is no other thing that makes sense to me.”

Bendel, 38, didn’t think she had Jewish roots when she moved to Israel on a whim in 1999. Her last name is the only real clue. She describes her childhood growing up in the former East German city as “beautiful.” Back then, Dresden was hardly rebuilt, and she fondly remembers driving in a “Trabi” (East German car brand Trabant) to surrounding lakes. But she never felt like she truly belonged. Germans are known for being reserved and withdrawn. She’s talkative and inquisitive, perhaps a symptom of her “Jewish soul.”

But life in Israel, while spiritually satisfying, has not been easy. She persisted through the intifadas and wars because of her love for the place. Currently, she works at an entry-level position at a software company to make ends meet, having had to abandon Holocaust studies at Bar-Ilan University. She paints in her free time in her Tel Aviv flat, but lately has been catching herself wondering what life would be like in Germany. Sometimes, she even has a case of “Ostalgia,” “nostalgia” for the communal life of East Germany.

“Tel Aviv is the only place my individuality stays the way it is. ” — Lysann Bendel

“To stay in Israel comes at a great cost,” she said. A few months ago, she suffered a stroke, arguably from stress. “I understood in the last two years that we pay a price for everything we do; for me, it’s health and finance. It’s much harder in Israel to make your dreams come true than in Germany. There, I would have never stopped my Ph.D. to make money.”

But no matter how stressful life is in Israel, this creative spirit feels at home, especially in Tel Aviv.

“Tel Aviv is the only place my individuality stays the way it is. In others place I’ve lived in Israel so far, I’m ‘the German,’ ‘the blonde,’ ‘the cute girl.’ ”

Her divorced parents still live in Dresden, unable to truly identify with her Zionism. She considers herself a type of ambassador for both countries, continuing an ongoing process of reconciliation between the Jewish people and Germany.

“Actually, the first years in Israel, I was always asked about, ‘What did your grandparents do?’ Now, it’s: ‘What are you doing here?’ ”

In her case, it’s because of her grandfather that a firestorm still rages in her heart for Israel. He died when she was young, but he always reminded her of the pain and destruction of World War II, and how the next generations must make sure it never happens again.

“I believe he’s my guardian angel in life. Everything seems to be linked to him.”

Staying in Israel at Great Cost Read More »

A Charedi Sitcom that Teaches Co-Existence

Our world is in the midst of a massive social experiment. “Shababnikim,” the surprisingly popular Israeli sitcom about the lives of four yeshiva students, is a perfect laboratory to conduct some analysis.

For almost all of human history, diversity was not a value — it did not even exist. A principal culture ruled each place and time. Minority cultures were assimilated into the dominant culture and communities were not multiethnic societies.

This evolved into the American melting pot. Popularized by Israel Zangwill’s play “The Melting Pot” in 1908, America was not a dominant culture absorbing others, it was an amalgamation created by millions of immigrants contributing to the greater whole. For 200 years, this ethos built America. The tired, poor and huddled masses immigrated to the New World and melted into Americans — e pluribus unum, out of many, one.

Zangwill’s vision echoes one Jewish tradition about the coming of the Jewish Messiah. In the future, all the nations of the world will assimilate into a moral universe, and the world will be one.

A new ethos is now emerging. It’s less like a melting pot and is more like a kaleidoscope. The new ethos values diversity and seeks to create a multicultural society built on principles of tolerance and respect among groups. No one culture is privileged with dominance — not even the new American culture. Instead of assimilating, we co-exist. No melting required.

This is the world of “Shababnikim.”

Instead of assimilating, we co-exist. No melting required.

It is remarkable that a secular Israeli society loves a show about Charedi yeshiva students. “Shababnikim” tells an empathetic story about the authentic struggles and triumphs of people living in that world. The show is a hit because it feels real. The jokes the yeshiva boys tell, the way they see the world, the way they see themselves, and the way they speak in conversation is remarkably authentic. Equally important to the show’s success is that there is no agenda to vilify Charedi society or create any antipathy in “Shababnikim.” If anything, the show humanizes yeshiva students so well that I predict it will inspire greater empathy for the Charedi community.

In one scene, a secular Israeli woman with a crush on a yeshiva student remarks how much she admires his chastity and appreciates being seen as a person as opposed to an object. “You’re in the ’50s,” she says with a smirk. But the show immediately reminds us that the ’50s are not ideal, either. In the following scene, Meir, one of the yeshiva boys from a simple, poor family, confides to his friend that he wants to date a girl from a very prestigious family. The friend is from an upper-crust family and he not-so-gently explains that “his kind” does not marry “Meir’s kind.” The 50’s giveth and the 50’s taketh.

On a meta level, “Shababnikim” is really about the challenge of multiculturalism. We are accustomed to the challenge of Jewish assimilation expressed as the tension between maintaining Jewish identity vs. blending into society. “Shababnikim” turns this idea on its head. Their challenge of assimilation is the tension between the opportunities of the outside world vs. their inability to engage it.

To an outsider, it can seem easier to melt into society’s pot, but the yeshiva boys are proud of their religious identity and commitment. While off on one of their misadventures, the most pious of the group exclaims, “I don’t need to see the world — I love my world of the yeshiva!” It is true, the young men have their struggles, but they do not wish to abandon the yeshiva. They want to access the rest of the world, and in a kaleidoscope world it is possible to maintain one’s unique cultural identity while living in the bigger world. But it does make things more difficult on both ends. It’s hard to be a non-insular yeshiva student and it is hard to be a yeshiva student in a multicultural world.

“Shababnikim” reconfigures the multi-cultural experiment as a page of Talmud. Using talmudic tools like questions, debates and anecdotes, “Shababnikim” gently appropriates from the yeshiva to inspire our world.

Perhaps that is the formula for multi-culturalism’s success.


Eli Fink is a rabbi, writer and managing supervisor at the Jewish Journal.

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The Jewish Love Affair With Chocolate

To me, Valentine’s Day is best celebrated as a single person. As part of a couple, you have expectations; even if you dismiss Valentine’s Day as just another hype-driven exercise in consumerism and anxiety, you still want your partner to buy you flowers. Or make dinner reservations, and profess his love in some new, astounding way, ideally aided by chocolate.

Without a partner, you’re relieved from all these hopes. And the dashing of them. And the self-judgment for getting roped in once again by the romantic-industrial complex.

Since getting divorced, Valentine’s Day has become my favorite holiday. Being single gave me space to think about all the other kinds of love in my life — and the other people who could use a show of caring. I now see Valentine’s Day as a time to celebrate love broadly. For the past four years, my son and I have baked cookies for people without partners, for overwhelmed mothers, for friends and colleagues. I like this holiday as a single person because the minute you stop fretting about whether you’re adequately cherished, you can start focusing on making sure others feel the love.

But whether I’m single or in a relationship, one thing never changes: my abiding ardor for chocolate. In little boxes. Or a bar. Preferably dark. Perhaps with sea salt. The chocolate part of Valentine’s Day, it turns out, also has a significant Jewish history.

We’re all familiar with culturally Jewish uses of chocolate: the chocolate egg cream, the chocolate babka, the chocolate rugelach, the chocolate gelt. (Elite chocolate gelt is so integrated into our culture that you can do a calorie search on myfitnesspal.com. One bag = 80 calories.) But cacao and chocolate have also played an important role in the economic and philanthropic lives of the Jewish people, it turns out.

“Chocolate provided business and trade opportunities to refugees in their new locations. Their success enabled them to support synagogues and philanthropic endeavors in their communities,” said Rabbi Deborah Prinz, author of “On the Chocolate Trail: A Delicious Adventure Connecting Jews, Religions, History, Travel, Rituals and Recipes to the Magic of Cacao.” Her book is also the basis of an exhibition currently on view at the Bernard Museum of Temple Emanu-El in Manhattan.

The book and exhibition are filled with tales of New World Jewish community leaders who rose to prominence in part through chocolate. Tracing the Jewish Diaspora through the trading of chocolate also gives an upbeat view of our shared past, as Prinz told the crowd gathered on the opening night of the book’s museum incarnation. “While some historians of Jewish life identify history of the Jewish people from a lachrymose view — from a focus on tragedy and sadness — these are stories of resilience and of opportunity.”

Aaron Lopez, for example, was an 18th-century immigrant to the Colonies from Portugal. He established himself as an importer of cacao beans and a retailer of chocolate, among other things, in Newport, R.I., soon becoming one of the city’s wealthiest men. He helped found the city’s first synagogue and led the way in charitable giving. One item included in food donations? Balls of hard chocolate that were ground into a beverage at the time.

Prinz describes her own relationship with chocolate as constant and devoted. “I eat chocolates almost every day. I eat it religiously,”  she said.

Her book also looks at the ritual role of chocolate across religions, and she traveled with her husband to places where chocolate was incorporated into spiritual practices by Jews, Catholics, Quakers and Mayans. “I had no idea that there were so many ritual uses of chocolate, so many historic connections,” she said.

“Yes, separate milk from meat…But do not separate Jews from chocolate.” — A.J. Jacobs

For most of its history, chocolate was consumed as a drink, and Prinz found stories of Jews who left Portugal and Spain for New Spain in the 16th and 17th centuries, and adopted some of the indigenous practices around grinding cacao and drinking chocolate.

“This got worked into Jewish ritual practice, such as using drinking chocolate for Kiddush Friday nights instead of wine,” Prinz said. “They were also drinking chocolate before the fast of Yom Kippur and at the break-fast, and they used the balls for meals of consolation for mourners. The food given to mourners is supposed to be round, and they’d include chocolate balls.”

Prinz found some evidence, while traveling through Belgium, that the giving of chocolate gelt might stem from a ritual associated with the Protestant Festival of St. Nicholas.

As far as Valentine’s Day specifically? Prinz sees the summer holiday of Tu b’Av, the 15th Day of Av, as the closest Jewish equivalent. Tu b’Av is an ancient full-moon holiday that was a matchmaking day for unmarried women and has been somewhat revived as a Jewish Valentine’s Day, particularly in Israel.

Whether celebrated in February or midsummer, Prinz encourages people to find more lasting ways to show caring and affection.

“Is the best way to express love by sending flowers and — I shouldn’t say this — chocolate? Or going out on a night when there are no reservations to be had?” the rabbi said. “Perhaps we can express our love for others in ways that are akin to Jewish life, like giving tzedakah and working on behalf of Jewish organizations.”

Neither of which, in my mind, conflicts with decorating cookies or eating clearance-rack boxes of chocolates on Feb. 15.

Or, to quote writer A.J. Jacobs, commenting on Prinz’s book, “Yes, separate milk from meat. And wool from linen. But do not separate Jews from chocolate. They shall be yoked together for all time.”


Wendy Paris is the author of “Splitopia: Dispatches From Today’s Good Divorce” and the co-author, with Jane Mosbacher Morris, of “Buy the Change You Want to See: Harnessing Our Purchasing Power for Good.”

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Everyone Counts

Flashlight — check. Map — check. Safety rules — check. Police phone numbers — check.

Our four-person team jumped into the SUV and took off. No, we weren’t going on a wilderness trek. Our mission was to count the homeless — in Beverly Hills.

My journey through dark alleys that I didn’t know existed began when I received an email in early January from The Jewish Federation of Greater Los Angeles asking for volunteers to join the Los Angeles Homeless Service Authority (LAHSA), which each year conducts a three-day mission to count our homeless neighbors across Los Angeles. Knowing how many homeless people live throughout the county factors into how much funding is needed for community services. An important and sensible reason, but I was just curious — who are the homeless? Where do they sleep? Are there many children living on the streets?

As the lead agency for the regional planning body that coordinates housing and services for homeless families and individuals in Los Angeles County, LAHSA manages more than $243 million annually for programs that provide shelter, housing and services to homeless people in Los Angeles city and county.

The count has four components: a street count; a shelter/institutional count of those who are in shelters, transitional housing, hospitals and correctional facilities; a demographic survey; and a youth count of unaccompanied and unsheltered youth and young families younger than 24 years who are experiencing homelessness.

The project resonated with me as a Jew and as a retired clinical social worker who believes that each person has merit and that we are obligated to help those in need. LAHSA believes that “everyone counts.” In Judaism, we believe the same.

I signed up for the street count along with my daughter Elana and our friend Maor with no idea what to expect or where we would be assigned. I had visions — and I think hopes — of walking streets and freeway underpasses looking for and communicating with individuals and families. Instead, our team of four was assigned to — OMG — my neighborhood. My desire for adventure was unfulfilled but the anxiety that accompanied that desire diminished.

The project resonated with me as a Jew and as a retired clinical social worker.

The night began with a training session in City Hall. Looking around the room of volunteers, I was the oldest at age 73. The professional task force in front of us was impressive. Two licensed clinical social workers, police officers and para-professionals. I felt pride that our affluent community cared about the homeless. The presentation displayed great respect for the homeless — for instance, they never force or put demands on anyone to go to a shelter. They are ready to assist any person or family who is ready to accept help. We were told more than once that we shouldn’t intrude if we encounter a homeless individual or enclave. Remember, whatever it looks like, it is still their home. Respect. Human dignity. These words spoke to my humanity, my Jewish values.

And so we set out with flashlights, a map, paper and pen, and tags to wear with emergency phone numbers. Combing a 2-mile radius up and down 10 streets, 30 blocks, and 15 dark alleys; canvassing construction sites and empty lots; we were looking for the telltale signs of the homeless. We were to scrutinize collections of stuff, very large cartons, vans or cars with blankets covering the windows, shopping carts and waste materials.

Maor drove his SUV, I navigated and Elana and a young man sat in the back seat peering out the windows using their flashlights. After several hours of driving the dark alleys and streets, we spotted just one van — an old black-and-white VW van near a construction site. The windows were partially covered, stuff was inside — possibly somebody lived there. We noted this finding.

That such an organized effort took place in an upscale neighborhood impressed me. Over three nights, the 2018 greater Los Angeles homeless count drew 8,608 volunteers to 166 deployment sites, the full findings of which are yet to be tallied. The Beverly Hills effort found 15 homeless individuals, one makeshift shelter and one van.

Los Angeles is sending a message to the homeless, wherever they may live, that they all count.


Ada Horwich is active in The Jewish Federation of Greater Los Angeles and serves as a founding board member of the Jewish Democratic Council of America.

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Report: Israeli Police Will Recommend Indicting Netanyahu

Israeli media is reporting that police will recommend indicting Prime Minister Benjamin Netanyahu for corruption, although Netanyahu is downplaying the recommendations.

According to Ynet, “Police chiefs are in unanimous agreement that there is sufficient evidence to indict Netanyahu for bribe taking in Case 1,000 or the so-called ‘gifts affair.’” The announcement is expected to happen on either Feb. 12 or 13.

The “gifts affair” case involves Netanyahu allegedly accepting “illicit gifts”; for instance there is a report of Netanyahu asking for cigars during a meeting of extending the U.S. visa for Hollywood movie producer Arnon Milchan, who gave Netanyahu “hundreds of thousands of shekels’ worth of cigars and champagne.”

Israeli law allows the prime minister to receive “small” and “reasonable” gifts, but there is some gray area as to what gifts fall under this purview.

Netanyahu assured Israelis in a Facebook video that nothing will come of the recommendation, as the attorney general has to decide whether or not to follow through on the recommendation.

“I am certain that in the end of the day, the legal authorities can only reach one conclusion, the simple truth: There is nothing,” said Netanyahu.

Netanyahu is also being investigated about a possible deal discussed between him and a newspaper publisher of the paper providing more positive coverage of Netanyahu in exchange for the passage of a law that would hurt the paper’s main competitor. The police are expected to punt the issue to state prosecution.

Throughout the investigation into both matters, Netanyahu has maintained that he has not committed any wrongdoing.

“The witch-hunt to topple the government is in full swing but it will fail because of this simple reason: There will be nothing because there was nothing,” Netanyahu’s office said in an August statement.

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