Thursday, March 31, 2011

Is it Cruel to Force Dogs to Keep Passover? Hammerman on Ethics

Is it Cruel to Force Dogs to Keep Passover? Q - I've heard that pets are supposed to keep Passover. I'm fairly traditional regarding Passover and just got a dog. Isn't it cruel to force an innocent animal to change its entire diet for a whole week? It's hard enough for humans!



A- As the proud owner of two adorable standard poodles, one of whom is extremely neurotic, I can sympathize with you. Let's start by saying that Passover is absolute heaven for dogs. Lots of exotic, tasty table scraps tossed their way by easily manipulated relatives who have no idea how you've been trying to keep your pooches from begging, plus an added bonus: crumbs are everywhere. I believe that in dog language, in fact, Passover is known as "The Festival of the Crumbs." So almost by definition, there will be a week-long love affair between mutts and matzah.



But what about their regular diet? Dogs often have difficulty adjusting to sudden, radical changes in their food, especially those on special diets. But our kitchens need to be hametz-free. On Pesach we are not only required to refrain from eating leavened products, we also can't benefit from them. That goes beyond the regular standards for kashrut year round, when it is fine for pets to eat non-kosher food. Passover is another animal entirely.



Interestingly, dogs play a major role in determining what household products require rabbinic supervision. One standard applied is whether a dog would eat it. The technical term is "Nifsal mayachilat kelev," "unfit even for a dog to eat." Things that are determined to be unfit for canine consumption do not require special Passover certification. That includes dish soap (in many opinions), cosmetics, pure alcohol, as well as burnt bread. That's why we burn the hametz - to render it so disgusting that even Fido would turn up his nose at it.


Several years ago, Rabbi Joseph Soloveitchik (a.k.a. the Rav) ruled that toothpaste is not "fit for a dog to eat" and therefore can be consumed on Passover without special rabbinic certification. After hearing this in class, a student raised his hand and stated that the prior night he had conducted an experiment, leaving an open tube of toothpaste by his dog's bowl. The next morning, the toothpaste was gone, seemingly disproving Soloveitchik's theory. The Rav simply responded, "Your dog is crazy." I know that my dogs probably would also eat the toothpaste, but I follow Soloveitchik's lenient ruling. In rabbinic times, pre Purina, there was no such thing as dog food; table scraps and garbage were all the rage. But in recent years, certified kosher for Passover pet foods like Evangers have hit the market (I wonder which rabbi does the taste test). Soon your dog will be waiting three hours before Milkbones! If you don't want to go that route, keep in mind a few things:

* Table scraps are OK. * Foods that are all-meat need no certification (dogs don't need to keep kosher in that sense).

* Pets are automatically considered Sephardi - in other words, they can consume the kitniyot (legumes, rice, corn, soybeans, etc.) that Ashkenazi Jews don't traditionally eat on Passover. My dogs' regular food is a rice and meat mixture, which is perfectly OK for Passover.

* Take care to buy pet products before Passover begins, when the restrictions on hametz are also more lenient (see my Passover guide for more). The Aish website has some helpful suggestions on how you can make life easier for pets on Pesach. And while you are online, you might want to outfit your dog for the Seder with some Passover pet clothing.



Happy Pesach to all our four legged friends.

Wednesday, March 30, 2011

From the CT Jewish Ledger: Q and A with TBE Scholar-in-Residence Jay Michaelson

Q & A with… Jay Michaelson Posted by JLedger on March 30, 2011



For some Jewish families, the serenity of the Passover seder can seem as elusive as the well-hidden afikomen. With all the physical preparation for the holiday, the spiritual experience can get lost, and the outcome can be more stressful than joyful. But balance is achievable, says Jay Michaelson, and in fact, it is necessary in order to meet the true experience of Passover.

Michaelson will be scholar-in-residence on Friday and Saturday, Apr. 15 and 16, at Temple Beth El in Stamford.

Michaelson is a writer, scholar, educator, and activist whose work focuses on the intersections of spirituality, Judaism, sexuality, and law. He holds a J.D. from Yale Law School, an M.A. in religious studies from The Hebrew University of Jerusalem, and a B.A. Magna Cum Laude from Columbia University. He is currently completing a Ph.D. in Jewish thought at Hebrew University. He is the author of three books, numerous essays, articles, poems, and short stories, and is editor of “Az Yashir Moshe: A Book of Songs and Blessings,” and was the founding editor of “Zeek: A Jewish Journal of Thought and Culture.”


Michaelson has been a visiting professor at Boston University Law School, and has held teaching positions at Yale University and City College of New York. He is a former assistant principal of the Jewish Theological Seminary’s Prozdor School, and has written more than 20 curricula on Jewish life and practice.


Michaelson spoke with the Ledger about creating a more meaningful Passover experience.

How did you come to this topic?


A: The seder is one of the most widely observed of all the Jewish rituals, and even more than the High Holidays, American Jews gather together on Passover. And yet, it really is in large part a do-it-yourself holiday. There are a lot of good guides and classes, but you’re left on your own to create the experience. That’s one reason for its success: people are more interested in taking an active role in their religious and spiritual lives rather than it being handed to us on a silver platter. That provides both a challenge and an opportunity.

Everybody is busy vacuuming their carpets and looking for crumbs, but it was never the intention that we be neurotic about the holiday. The physical cleaning is meant to bring a spiritual introspection and a spiritual cleansing. The seder, most importantly, isn’t meant to be rote recitation and repetition, but rather should include lively conversation that touches on contemporary issues as well. It’s not meant to be a source of stress; it’s meant to be a celebration of freedom. But the preparation can feel like slavery.

How does one create a more balanced seder experience?


A: I think it’s possible, with two key intentions, to make the preparation and the enjoyment go together. One is, be realistic about the physical requirements. There’s a story about the Vilna Gaon, one of the greatest rabbis of all time. His wife became sick and he took over the cooking and cleaning in the house. When she got better, she thought he had made everything traif in the kitchen.

The second point is to balance the spiritual and the physical. The seder should not be about rushing to the kitchen to make sure that the dinner hasn’t burned. Rather, it should be a balance – how to engage the children, how many guests are coming, creating an environment that encourages conversations and spirituality.

The culinary centerpiece of the seder is meant to be the eating of matza. At my own seder, I do it as an eating meditation. If you eat it slowly and mindfully and without chitchat, and you take the opportunity to refocus on the miracle of being able to eat and how fortunate we are to be free, it can be a profound two or three minutes of quiet mindfulness.

Who has influenced and inspired you in your own spiritual journey?


A: On the Jewish side, Abraham Joshua Heschel, whose view is that Jewish practice is a response to being in what he called “radical amazement.” This requires some practice: you can’t have radical amazement if you’re worrying about whether the matza balls will turn out fluffy or like golf balls. We have to slow down a little bit and appreciate what’s in front of us. From that place of wonder or gratitude comes authentic religious sentiment, something I think we’ve really lost a lot of in our religious practice. Judaism is about experience first, religion second. There’s a passage in the Torah that is repeated in the grace after meals: Eat, be satisfied, be blessed. That order is so important: first, an experience of satisfaction, and from that experience comes a religious impulse – instead of “I’m supposed to feel a certain way” or “I’m supposed to read something and feel a certain way.”

On Passover or any holiday, how does one take that first step toward deepening the spiritual experience?


A: The advice one hears again and again is, start where you are. The intention is the first step, as is taking the intention seriously, deciding that cultivating some gratitude and loving-kindness is as important as other achievements. The second step is to try out spiritual practice from the large salad bar of spirituality out there today, in order to find what’s right for you. By practice, I mean something you do on a regular basis to help the mind and heart relax and open to the blessings around us. You have to actually do something, if it’s a few moments at the seder where people go around and talk about what they’re grateful for or how they’ve experienced liberation over the past year or performing acts of social justice with a spiritual intention. It’s not the what, it’s the how – taking that step and saying, “I’m going to make a commitment.” Spirituality was never meant to be a fad or a passing thing; you’ve got to work.

Give us a preview of your program at Temple Beth El.


A: The session, “Passover’s Spiritual Side: Discovering the Deeper Meaning of the Holiday through the Wisdom of Kabbalah” includes meditation practice and Kabbalah study. I am not one who thinks that Kabbalah is the best entry point to spiritual practice. It’s challenging, but it becomes very nourishing to deepen one’s perception. Kabbalah is about balance – of the different parts of a human being, and of reality – and it’s a dynamic balance. You don’t find a golden mean; it’s always shifting. I try to bring balance into the way I teach and share. I never want to get too far into the air; earth and water are pretty real also. I don’t mean to suggest that the right seder is just about a matza meditation. For more information on the scholar-in-residence program at Temple Beth El, Friday – Saturday, Apr. 15 -16, call (203) 322-6901 or visit http://www.tbe.org/.

Tuesday, March 29, 2011

The New Middle East And The Culture Of Victimhood

I revised my column following the Jerusalem bombing. Given that some despise us, the real important question is, how do we respond to hatred in a manner that enhances our humanity and expresses our deepest values? The New Middle East And The Culture Of Victimhood

Monday, March 28, 2011

From Jerusalem to Masada...in Five Minutes!

Here's a quick trip from Jerusalem to Masada....in five minutes! My sister shared it and mentioned that it passes her community on the way...but don't blink! You'll miss it!

Passover Preparations

The Rabbinical Assembly's revised Passover Guide can be accessed by clicking here. My own "Guide to the Perplexed" can be found here, and the form for the sale of hametz here.

Livni calls on PM Netanyahu to join forces with Kadima and give up his ‘natural partners’

Livni calls on PM Netanyahu to join forces with Kadima and give up his ‘natural partners’

MK Livni addresses Rabbinical Assembly at its annual convention in Las Vegas





Las Vegas, March 28, 2011 -- The Rabbinical Assembly, the international body of 1,600 Conservative rabbis serving 1.5 million Jews worldwide, kicked off its annual convention yesterday in Las Vegas with over 300 rabbis in attendance.


The opening day of the convention was highlighted with the participation of MK Tzipi Livni, head of Israel’s opposition and former Deputy Prime Minister. Livni spoke on Israel’s place as a Democratic state in the Middle East and the desire for religious pluralism.


“For me a Jewish state is not a Halachic state, but also not just one of a Jewish majority. For me a Jewish state is the homeland of a Jewish people. It is a Jewish society formed from national perspectives together with our history, culture and tradition,” Livni said while fielding questions from a packed audience on how she sees Israel’s future as a Jewish state.


“I don’t have the answers to all of the questions but I do know that if the biggest parties in Israel, Kadima and Likud, would work together, we could change the reality in Israel…There are those in Israel believing that a Jewish state means a Jewish majority. I say it’s not enough, but it is needed. To do this (keep Jewish majority), we must promote the idea of two states for two people.”


Livni then added, “In one of my meetings with PM Netanyahu, I was talking about the peace process and the need to enter negotiations to end the conflict. In order to do so we can work together as partners, but he (PM Netanyahu) needs to give up what he calls his ‘natural partners,’ than we can create and write the first chapter of the Israeli constitution.”

Sunday, March 27, 2011

If We Will It, We Can Achieve Herzl's Other Dream

"It is true that we aspire to an ancient land but what we want in that ancient land is a new blossoming of the Jewish spirit."
Theodore Herzl


Today Israel made it's Iron Dome operational. We all pray that it effectively ends the threat of short and longer range missile attacks, much as the security fence has defended Israelis from suicide bombers.


But 21st century Star Wars technology can not be effective if it is protecting a 19th century shtetl society. Actually, the shtetl gets a bad rap - it was a churning cauldron of diversity - free expression at its best, with fiery debates among Hasidim, rabbinic scholars, early Zionists and socialists. Israel currently has debates too, but some seek to stifle them, just as free expression is exploding all around them, even in Syria.


Herzl could not have imagined how advanced Israel would become technologically. He also could not have imagined a Jewish state that would have shunned his entire family (most of whom turned out not to be Jewish), or an Israeli society that would be sick enough to censor Amos Oz, one of its great writers, a man responsible for the flowering of that new Jewish spirit. Or a state where Religious Services Minister Ya’acov Margi would advocate legislation banningf non-Orthodox movements, “to determine by law that there are no streams in Judaism, only one that has been passed down to us from generation to generation.”


The new Jewish spirit that Herzl envisioned is possible. It is blossoming in small pockets, both there and here. Let's make sure it can grow. A new world is opening up.


How ironic that the sole fatality from last week's Jerusalem bombing was a Scottish Christian, 59 year old Mary Jean Gardner.

That painful irony has not stifled the cries of those who think Jews are the only victims of incitement and hate. Read about her. Her life is an inspiration. Why is it that then only story about her that I could find on the right wing Arutz 7 website was that the British government is planning to donate a water scooter to the ZAKA Rescue Team in her memory? Where is the tribute to her courage, her love for humanity? Is her death being shortchanged because she is Christian? A missionary? British? Or simply because she is not Jewish? Her death did not follow the script: Jewish victims die because the world hates us, which justifies our insularity and chauvinism. There are some in Israel who actually believe that Jewish blood is redder, that Jewish souls are purer. In the 21st century, we call that racism. In this shrunken planet, you either learn to coexist or you build ghetto walls. There is no place for superior souls beneath the Iron Dome.


Gardner was the type of victim we're used to seeing on the Palestinian side. We now have our own inverse version of Rachel Corrie; Gardner was a victim of Palestinian terror, a woman who loved Israel, who loved Jerusalem, who died among Jews who were targeted by this evil. But she also spent the better part of two decades teaching the Bible in Togo, rather than Talmud in Tekoa. Sorry. Not our Bible. She doesn't fit the profile. She's not the victim from Central Casting.


Many ignore even the increasingly loud calls of Muslim leaders to restrain from violence, like the leader featured in a video from Turkey, exclaiming that killing children and women is cruelty and is a very big sin and specifying the Itamar murders of Jews as an example.


And when the human rights organizations of the world turn on Iranians, Syrians and Libyans rather than Israel, shouldn't we be cheering them, rather than making them stand before McCarthyist Knesset hearings for daring to be critical of specific Israeli actions (whether they are right or wrong)? Aren't we glad that Amnesty International exists, now that it has turned its attention to Syrian protests?


Let's not close ranks at a time when the world is opening up to our message. For the first time, Israel could truly be a light unto its neighbors as the Arab world faces the dark uncertainties of democracy's birth pangs. This is the time for Israel's democracy to seize the initiative and lead its neighbors into a scary new world of freedom and empowerment. Let's be part of the solution, not an example pf xenophobia unto the nations, one that will only encourage its neighbors to sway toward Islamic extremism.


Let's be the fulfillment of Herzl's other dream. The state has been achieved, now we need to work on the Jewish part. The part that espouses Jewish values - the blossoming of the Jewish spirit.


The Iron Dome is terrific. But what is it protecting?

Friday, March 25, 2011

List of those Injured in the Jerusalem Bombing

*Odelia Nechama bat Michal*- suffered serious head injuries and is in
intensive care. Her life is still in danger.

*Natan Daniel ben Shulamit *- a 17-year-old student who is in serious
condition. He suffered massive internal injuries and has had a number
of internal organs removed.

*Leah Bracha bat Shoshana *- is a 19-year-old seminary student. She
suffered burns to her legs and arms as well as serious shock.

*David Amoyal*- David is the owner of the snack stand next to the bus
stop. He told everyone to run away and then called the police, and was
on the phone with them when the bomb exploded. He suffered injuries to
his legs and feet and lower body. He is in moderate condition.

*Sasson ben Shulamit*- This is the second time Sasson has been injured
in a terrorist attack in Jerusalem. He suffered lower body injuries and
serious post-traumatic symptoms.

*Ad Shapira*- Ad is 18 years old and just about to complete high
school. She suffered light orthopedic injuries and is in good condition
in hospital.

*Shilo ben Ofra*- Shilo is 15 years old, and suffered burns and
fractures to his legs and lower abdomen. He is sedated in intensive care.

*Daniel ben Nurit*- Daniel is 13 years old, and suffered lacerations and
shrapnel injuries to his lower extremities, and is likely to be released
from the hospital before Shabbat.

*Elchanan ben Alona*- Elchanan is 14 years old, and suffered serious
injuries to his feet. One ankle and three of his toes were crushed. He
has had one operation and will require more surgery. He will likely be
in the hospital at least 2-3 weeks.

*Netanel ben Shlomit*- Netanel is 18 years old and works as a security
guard at the bus station. He was injured in the abdomen had surgery.
He is now recuperating in the hospital.

About the woman who was killed - from a pastor of a church in Jerusalem named Charles Kopp:

The 60 year old woman who was killed was Mary Gardiner from the Home for Bible Translators. Mary was from Scotland who spent the past 18 years working alone with a tribe in Togo translating the scriptures into their language. She came to Jerusalem specifically for language studies and draw on the richness of the Hebrew scriptures for her translation work. She so enjoyed being in Israel and relished the company of the other students from all over the world. The translators often attend our congregation on Saturday mornings when they are in town and it is not unusual for Chuck to have them say where they are from and what translation they are working on. She especially stuck out to us as our son-in-law Josh grew up in Togo. Mary was, in fact, on her way to spend the night with an old school friend who was in town on a tour. The friend finally called the Ronnings to let them know she never arrived. The Ronnings spent the morning at the police station and then the morgue to identify Mary's body. We met up later at the Home for Bible Translators to offer them and the students our condolences

BUYcott Israeli Goods on Wed. March 30

BUYcott Israeli Goods on Wed. March 30

In response to Anti-Israel activists declaring March 30 a global day of action for boycotting all Israeli goods for the Boycott, Divestment and Sanctions movement, the World Jewish Congress is encouraging BUYcotts. Together with other pro-Israel organizations they are calling on constituents to purchase Israeli products and naming March 30 Buy Israeli Goods (BIG) Day.

Visit BuyIsraeliGoods.org to find a list of Israeli-made items or use the website to find stores near. Tell the store managers you wish to purchase Israeli goods, and encourage them to carry these products. Products from Israel meet the highest quality standards. Collectively, the frequent purchase of Israeli products will have a significant impact on the Israeli economy and all segments of the Israeli population.

Circulate this website to your members and friends and make March 30 a record day for sales of Israeli products by organizing a BUYcott.

Thursday, March 24, 2011

Religious Services Minister Calls for Law Against Non-Orthodox Movements (JPost)


Margi calls for law against non-Orthodox movements
By JONAH MANDEL, Jerusalem Post
24/03/2011


Move “to determine by law that there are no streams in Judaism," meant to strengthen status of Chief Rabbinate.

As part of a bid to strengthen the Chief Rabbinate, Religious Services Minister Ya’acov Margi is hoping to see legislation determining that non-Orthodox movements have no place on Israel’s religious map, and move the rabbinate back to his ministry’s auspices.

Speaking at a Knesset event Tuesday marking 90 years since the rabbinate’s inception, Margi noted the factors weakening the status of the Chief Rabbinate. One is the rabbinate’s being under the ministerial authority of the Prime Minister’s Office, where it moved in 2003 after the government dismantled the Religious Affairs Ministry.

When in 2008 it was reestablished under its current title, some of the responsibilities returned to the ministry, while others remained where they had been assigned. The rabbinic courts, for example, remain part of the Justice Ministry.

But a more dominant factor in threatening the rabbinate’s status are “the extra-parliamentary bodies,” Margi said, such as “the women’s groups who made their struggle with the rabbinate and rabbinic courts their agenda, in order to weaken them as much as possible. These were joined by the Reform and Conservative movements, and recently rabbinic organizations that criticize the rabbinate, and act from outside it.”

The modern Orthodox Tzohar rabbinical group, for example, offers the public a variety of services, including marriage registration and conducting wedding ceremonies in some locales.

Margi also slammed the conduct of “some of the rabbinates in the country that cut themselves off from the public discourse in Israel, and challenged decisions of the Chief Rabbinic Council.”

The minister might have been referring to the four marriage registrars who refused to recognize conversions approved by the Chief Rabbinate – Rabbi Haim Blau of Ashkelon, Rabbi Simcha Hacohen Kook of Rehovot, Rabbi Yehuda Dov Wolpe of Rishon Lezion and Rabbi Yosef Sheinin of Ashdod.

The rabbinate has decided to allow them to remain in their positions, but refer converts to other marriage registrars instead.

To strengthen its status, Margi called for legislation making the Chief Rabbinate the supreme rabbinical institution in Israel and the world, and wants to move the rabbinate under the ministerial authority of the Religious Services Ministry instead of the Prime Minister’s Office.

He wants to give more weight to adjudications of the chief rabbis regarding legislation pertaining to religious affairs, and empower the rabbinate to reform its internal management, to include online national marriage registration, unifying and strengthening its kashrut supervision, and increasing outreach and the availability of information on Jewish identity.

In addition, Margi called, “to determine by law that there are no streams in Judaism, only one that has been passed down to us from generation to generation.”

A spokesman for Margi would not elaborate on Wednesday what exactly such legislation could entail, but merely stressed the need to have “one rabbinic body that will concentrate all religious services, and that the struggles to weaken the rabbinate will be put to an end.”

Parsha Packets: Ethics of Eating and Limits to Humor

Here are two all-time favorite Parsha Packets related to the portion of Shmini:

MITZVAH AND MATZAH: NOSHING IS SACRED: A Synaplex Discussion on the Ethics of Eating - features sources related to hunger, food, Passover and holiness. From 2007

And...

The Imus Files: The Boundaries of Humor and Yom Ha-Shoah - from 2006

The New Middle East and the Culture of Victimhood (Jewish Week)

In light of this week's terror attacks, I've updated my Jewish Week column: Itamar, Cairo And The Culture Of Victimhood. This updated version will appear in the Week as well.

In the wake of the murders in Itamar, the rocket attacks on the south and the bombing in Jerusalem, the banner of Jewish victimhood has been raised once again. It has long been axiomatic in the Middle East that “to the victim belongs the spoils,” and in the past, such horrible attacks have given Israel’s defenders an opening, however brief, to appeal to the world’s conscience. But lately it’s been harder for Israel to do that, in part because, at least until now, the rate of terrorism had plummeted.

In the past, terror attacks have targeted the peace process, looking to sway the Israeli electorate rightward before elections. The current attacks have come at a time when peace prospects are already dim and Israelis are not voting. But there are elections coming up – in Cairo. Hamas is playing for the Egyptian vote on behalf of their Moslem Brotherhood buddies. Stiff Israeli reprisals would be just what the doctor orders to sway that watershed June election toward the extremists.

Hamas’ desperate move only highlights the potency of this historic moment and why it is so important for Israel to set its sights on Cairo as well. The revolution sweeping through the Arab world has been replacing the culture of victimhood with one of empowerment. Millions of Egyptians, no longer pawns of great powers and corrupt dictators, are now the masters of their own fate. Blood feuds are dissolving and violent cycles of protest and retribution are being shunned.

Democracy is still a work in progress in the Arab world; dangers abound, but the cult of victimization is being largely discredited – and that is something the extremists cannot tolerate.

Despite the terror, Jews need to resist the temptation to return to the trenches. To navigate the post Cairo era, it is essential that we shed the victim’s mindset and present ourselves to the world as ambassadors of love and respect, not as history’s Rodney Dangerfield. Here in America, that means fighting delegitimization with reasoned calls to dialogue, with events like the “Israel-Palestinian Peace Weeks” that have been popping up on college campuses, which are successfully neutralizing the confrontational bluster of “Apartheid Week.” It also means obsessing less over each anti-Jewish quip we hear from celebrities like Charlie Sheen, Julian Assange, Helen Thomas and John Galliano. Every slur scribbled on a student’s locker should not be presented as proof that even 4th graders despise us.

Last summer, a young Israeli named Yedida Freilich wrote a song, “Only Israel,” which went viral on YouTube: 400,000 hits in less than two weeks. It was a powerful, haunting indictment of the world for holding Israel to an unfair double standard following the Gaza flotilla incident:

“Only Israel has no right to defend herself,” she sang. “Because the world cares nothing about Jewish blood.”

But do they really hate us? Read how the American Muslim’s editor responded to Itamar: “The recent murder of the Fogel family… was a criminal act of the worst order. Whoever carried out this brutal murder needs to be found, tried, and if found guilty, executed. There is no justification for such an act of brutality.”

There are many who love us. Hey, Chelsea Clinton married one of us. Amare Stoudemire signed with the Knicks and discovered his inner matza ball. A 2009 ADL survey revealed the lowest rate of American anti-Semitism on record, just 12 percent. But even given that some despise us, the real important question is, how do we respond to hatred in a manner that enhances our humanity and expresses our deepest values?

“Save me, O God,” says Psalm 69, “for the waters are flooding my soul.” The paranoia of the pariah is threatening to flood our souls, generating a spiritual tsunami of fear that could destroy us. A skeptic might wonder whether we in fact take perverse pleasure in being demonized, because it allows us to demonize in return and enables us to stoke anger, send out panicked emails and raise money. Victimhood is toxic, and if this culture is allowed to dominate, we will lose our kids, we will lose Israel, and we will lose a tradition that for 3,000 years has preached that the best response to hatred is to turn enemies into friends.

We need to love not simply because it’s a good political strategy – which it is – but because it is right and it is the essence of our faith. What Israel did in rushing rescue teams to Haiti and Japan came right out of the Jewish values playbook. Just as rescuing Ethiopian Jews, including many of dubious Jewish lineage, was and remains the right thing to do. Just as caring for African refugees and the children of foreign laborers is the right thing for a Jewish state to do.

We have to try to love everyone, not simply our neighbor, and if we can’t love them, at least to treat them with dignity. We should reach out even to those whom it might be hardest to love: the stranger, the indigent, the immigrant, the Muslim or Christian, the Jew from another denomination, the sinner, do-gooder, the office snitch, the teacher’s pet, the right wing activist, the left wing activist, the enemy, the former friend.

Last April I escorted a group of teens to Poland on a pilgrimage designed to memorialize Jewish victims. But plans changed when on the day after our arrival Poland was plunged into grief by the plane crash that killed their President and many other leaders. We had every reason to remain suspicious of a nation that had participated in the murder of so many of our ancestors. But suddenly we were emissaries from the Jewish world at the Polish national shiva. Recalling the Polish pope who cried and begged forgiveness at Yad Vashem, I embraced our guide and pledged solidarity with him in front of the teens. His tearful reaction confirmed to me – in Krakow, of all places – that it is time for Jews to shed the cloak of victimhood.

After the Tucson shootings in January, President Obama had the perfect opportunity to accuse his political enemies of incitement. He chose not to, and as result, the nation united behind him. Following Itamar, Prime Minister Netanyahu did precisely the opposite, invoking pre-Cairo reasoning in a post-Cairo world. Who knows what would happen if he suddenly pulled a Sadat and reached out, not as one of history’s eternal victims, but one uniquely empowered to break the cycle of hate.

I plead with the Prime Minister to do that now. For I believe that such a bold
gesture would play well in the cafes of Cairo and not be seen as a sign of weakness – and that it would ultimately save many innocent Israeli and Palestinian lives.
Golda Meir used to say that we will have peace with the Arabs when they love their children more than they hate us.

Maybe peace will also come when we learn to love their children too, nearly as much as our own. That will happen when, at long last, we toss aside the mantle of the victim forever.

The Aftermath of the Jerusalem Bombing

I received the following from the Jewish Federations, including a story of great courage about a man who may have saved dozens of lives at great risk to his own:

A day after a deadly terrorist attack in Jerusalem, the city has returned to a level of normalcy. On March 23, a bomb explosion next to a bus near the center of Jerusalem killed 59-year-old British national Mary Jane Gardner and wounded 50 others, including two critically. The blast occurred across the street from the Jerusalem Convention Center (Binyanei Ha’uma), opposite the city’s Central Bus Station, damaging Egged city buses #74 and #14.

Watch video footage following the attack.

Throughout Israel, and particularly in Jerusalem, citizens are hoping and praying that this latest attack was an aberration in the recent four years of quiet. The most common expression on the street is hope that Israel has not returned to “the bad old days.”

As a result of yesterday’s blast, police throughout Israel were moved to Level 3 operational activity - the highest level of alert. Despite this, Police Commissioner Dudi Cohen stated that Israel is "not returning to the era of terror attacks" and stressed that the police are prepared for all eventualities.

JFNA Israel’s intern, who was on board one of the buses, escaped serious physical injury and is now dealing with the emotional aftermath of the experience.

A few seconds before yesterday’s blast, the owner of a local kiosk called the police reporting a “suspicious package.” The kiosk itself had been hit by a different terrorist bomb a number of years ago, and was thus ironically and tragically called “Pitzutz shel kiosk” or “Blast of a Kiosk.” The caller also screamed to people to get away from the package and was himself severely injured. He is currently being treated in Hadassah Medical Center. Listen to a recording of this call (in Hebrew), which is then followed by the sounds of the blast and the dispatcher’s call for all units to respond, or read the English translation of the transcript at the end of this update.

Addressing the attackers and the current situation in Israel, Prime Minister Benjamin Netanyahu stated, “They will learn that the Government, the IDF and the Israeli public have an iron will to defend the state and its citizens. We will act vigorously, responsibly and prudently in order to maintain the quiet and the security that have prevailed here over the past two years." Read the Prime Minister’s full statement. Meanwhile, in the country’s south, the Israel Air Force struck targets in the Gaza Strip, as Palestinians fired rockets and mortar shells across the border into southern Israel.

In a serious escalation, rockets fired from Gaza landed in the cities of Rishon Letzion and Yavne Thursday afternoon, locations that had previously been considered out of range. One rocket landed just nine miles south of Tel Aviv.

Approximately five mortar shells and two Qassam rockets struck Israeli territory overnight, and another rocket was fired at the Ashkelon coast on Thursday morning. The barrage came after militants fired about a dozen rockets and mortars into the western Negev on Wednesday, and dozens more in the days prior.

Further details on the deteriorating situation in the South can be found in Israel’s local news.• YNet News -- ‘Rocket fire on Israel continues; IDF attacks in Gaza’ • Jerusalem Post – ‘Rockets hit north of Ashdod after IDF tanks strike Gaza’

Israel has also submitted a complaint to the United Nations on the Jerusalem bombing and the Grad rocket attacks. Read the Ambassador’s full letter to the UN Secretary General.

English translation of the transcript of the police emergency call:

“Hello, Police, Sharon speaking.”
(Hurried) “Hello Sharon, I am speaking from Pitzutz Shel Kiosk (Blast of a Kiosk), at the Binyanei HaUma (Convention Center).
“Yes?”
“There’s a bag…”
“What is there?”
“There is a bag here in front of the bus stop – “
*Loud explosion and screams are heard*
“Hello…hello??”
Different voice:“Central Bus Station police command. We’ve just had an explosion. Large number of injuries. All units respond quickly. Terrorist attack at the kiosk opposite the International Convention Center. Close all main thoroughfares to the area to allow rescue vehicles access.”
“Jerusalem Network – A large blast was heard about one minute ago near the International Convention Center. All available units to proceed immediately. In all likelihood this was a terrorist attack.”

Letter from Netanya: A Difficult Week

Dear Friends,

It has been a difficult week. The bestial murders in Itamar, followed by continuing missile launched against Beersheva, Ashkelon, Ashdod , Sderot and other smaller communities.

So once again we turn toward our IDF and our Border Police to try and keep us safe. Which brings me to tell you a little about Two Guys and the IDF.

Guy One is now in basic training. He will soon be going into one of two of the most difficult and prestigious units in the IDF. He will essentially train as a commando.

Guy doesn't look at all like a commando. He's not real tall and he's not real broad, although he's been working out and it certainly shows it. He comes from a very upscale family and Tel Aviv suburb, but there is nothing spoiled about him. He's been a member of the Israeli Scouts for many years. He is very affectionate and will give you a hug even if he hardly knows you. He has a great sense of humor and loves to surprise friends and family.

I know him as a friend of my granddaughter.

Guy Two also comes from a very upscale family and from Herzliyah Pituach which is the Tel Aviv suburb that is home to all of the Ambassadors homes as well as wealthy businessmen and professionals. Guy Two is a singer and performer. I saw him in a Herzliyah teen drama club production of "Joseph and the Amazing Dreamcoat". He played the lead. He is gorgeous looking, has a nice voice and a great stage presence. After the show was over I was standing with his parents and a friend who had brought me, and Guy came out and hugged everyone in sight, including me whom he had never seen before. He was ecstatic. I asked his father if Guy Two would be trying out for the Army entertainment branch. Absolutely not answered his father. Guy insists on going into a fighting unit of the IDF, as tough as he can apply for.

Why do I want to tell you about the two Guys.? Because they are typical of Israeli youth, who are idealistic and committed to their country. Because they could easily get softer jobs in intelligence or communication. But in spite of their very upscale background, they don't want anything soft or easy.

We often hear about upscale Tel Aviv youth who try to get out of the Army or to get soft assignments. But my experience is exactly the opposite. And I recently read in the newspaper that the percentage of young people requesting combat duty now tops 60%. That confirms what I see in my much smaller sample.

These kids know they have some tough years ahead of them and probably they will not see "peace" anytime in the near future. These days, "peace" only means the absence of attacks, nothing more. But nevertheless they are ready to take on this huge burden of three to four years of their young lives, with an outcome no one can predict for them.

That's why I've become more like Israelis when it comes to war. I worry about all these wonderful "guys" all the time. But never, ever, do I doubt that Israel will survive because of them.

Shalom, Jan

Hammerman on Ethics: If I'm an Ethical Person, Does That Make Me a Good Jew? | The Jewish Week

If I'm an Ethical Person, Does That Make Me a Good Jew? The Jewish Week

Q - I have been struggling with some issues. I am not observant and the teacher of a class I've been taking has led me to believe that this makes me a bad Jew. I do lots of good deeds and am ethical in my actions. So can a good person be a bad Jew?

A - Relax. Loving your neighbor puts you are well on your way to being a "good Jew," whatever that means.

Most of the ritual commandments, such as Kashrut or keeping the Sabbath (the so-called mitzvot between people and God), are designed in large part to be training wheels to help us act more ethically toward other people. That doesn't make them less important, but it points out that when you look at the whole package, Judaism is all about cultivating goodness; so, by definition, a person who is the living embodiment of these ideals cannot possibly be considered "bad" in any respect.

Here's an interesting question. If you don't vote, are you a bad American? Perhaps. What if you don't vote, but you gave your entire life savings to feed the hungry? Are you still a bad American? Of course not. Similarly, if a Jew doesn't keep Kosher but works tirelessly as a fieldworker in Haiti or Darfur, how could we consider that person a bad Jew?


There are 613 commandments and countless derivatives, and no one in human history has fulfilled all of them, not even Moses. It's impossible to be a "perfect Jew." Try following the laws against gossip for a single 24-hour period, as I did, and you'll see what I mean. It's impossible.
We all really need to be getting away from this "Good Jew / Bad Jew" dichotomy, but to aim to be, as Dennis Prager calls them, "serious Jews," ever growing, seeking, learning, challenging our traditions - and increasing our capacity to love.

We also need to get away from the essentially Christian notion of "sin," one popularized by Paul and St. Augustine, which confuses us into thinking that Jews who don't fulfill the complete package of commandments are in some manner "bad." For Christians, Original Sin is an existential flaw in the human condition that, since Eden, can only be remedied by belief in Jesus. For them, the Adam and Eve saga uncovered that fatal defect in our nature and all babies since have been born tainted by that sin.

But for Jews, being flawed IS the human condition - and we're cool with it. Eviction from Eden was a necessary stage of growth. For us, babies are born morally neutral, neither sinners nor saints. The "punishment" for Adam and Eve was in fact a gift: the opportunity to be fully engaged in the process of living, to bear children naturally and to work for a living. We all live in that state of imperfection. Invariably we stray from the correct path; but during the period of the High Holidays we make a midcourse correction. We find our way back.

Each mitzvah, then, is a lifeline from God, an opportunity to elevate ourselves to live more sacred and ethical existences. We are continually climbing - a ladder, a mountain, whatever image works for you. I like the ladder. The more mitzvot we perform, the higher we go in our spiritual ascent. If you are a few rungs higher than I am in giving charity, but I happen to keep Shabbat more fully, it doesn't make either of us a better Jew or less sinful person.
Let's get beyond the "good" and "bad" labels and strive, each of us, to be ascending Jews.

As for your teacher, on the ladder of non-judgmentalism, he's got a long way to climb.

Rabbi Joshua Hammerman is spiritual leader of Temple Beth El in Stamford, CT. Read more Hammerman on Ethics here. Read his blog here

Reuters hits rock bottom

thanks to Jami Shapiro for sharing this with me. the reluctance of some media outlets to use the word "terrorism" in relation to attacks on Israeli civilians has now hit a new low...

Dear Reuters, You Must Be Kidding

By Jeffrey Goldberg

This is from a Reuters story on the Jerusalem bombing earlier today:

Police said it was a "terrorist attack" -- Israel's term for a Palestinian strike. It was the first time Jerusalem had been hit by such a bomb since 2004.

Those Israelis and their crazy terms! I mean, referring to a fatal bombing of civilians as a "terrorist attack"? Who are they kidding? Everyone knows that a fatal bombing of Israeli civilians should be referred to as a "teachable moment." Or as a "venting of certain frustrations." Or as "an understandable reaction to Jewish perfidy." Or perhaps as "a very special episode of 'Cheers.'" Anything but "a terrorist attack." I suppose Reuters will mark the 10th anniversary of 9/11 by referring to the attacks as "an exercise in urban renewal." The mind reels.

Wednesday, March 23, 2011

1 Dead 30 injured, 3 seriously in Jerusalem bus bombing

Apparently, the bomb was in a napsack. Our prayers go out to the victims and their families. To everyone in Jerusalem, in Israel and throughout the region, we can only pray that sanity and love will ultimately prevail over madness, hatred and terror.
1 dead, 3o injured, 3 seriously in Jerusalem bus bombing

Tuesday, March 22, 2011

Itamar, Cairo And The Culture Of Victimhood

Itamar, Cairo And The Culture Of Victimhood

Tuesday, March 22, 2011
Joshua Hammerman

Special To The Jewish Week


In the wake of the gruesome and indefensible murder of five Jews in Itamar, the banner of Jewish victimhood has been raised once again. It has long been axiomatic in the Middle East that “to the victim belongs the spoils,” and in the past, such horrible attacks have given Israel’s defenders an opening, however brief, to appeal to the world’s conscience. But lately it’s been harder for Israel to do that, in part because (thankfully) the rate of terrorism has plummeted.

In addition, the revolution sweeping through the Arab world has been replacing the culture of victimhood with one of empowerment. Millions of Egyptians, no longer pawns of great powers and corrupt dictators, are now the masters of their own fate. Blood feuds are dissolving and violent cycles of protest and retribution are being shunned.

Democracy is still a work in progress in the Arab world; dangers abound, but the cult of victimization is being largely discredited. For Israel to survive in the post-Cairo era, and for the next generation of American Jews to remain Jewish, it is essential that we also shed this victim’s mindset for good.

Instead, however, the cry of victimization has intensified. With terrorism waning, the focus of that cry has shifted to anti-Semitism: while they may not be killing us as much, they still really hate us. We obsess over each off-color quote from Charlie Sheen, Julian Assange, Helen Thomas or John Galliano. Every swastika scribbled on a student’s locker is presented as proof that even fourth graders despise us.

Last summer, a young Israeli named Yedida Freilich wrote a song, “Only Israel,” which went viral on YouTube: 400,000 hits in less than two weeks. It was a powerful, haunting indictment of the world for holding Israel to an unfair double standard following the Gaza flotilla incident:

“Only Israel has no right to defend herself,” she sang. “Because the world cares nothing about Jewish blood.”

But do they really hate us? Read how the American Muslim’s editor responded to Itamar: “The recent murder of the Fogel family … was a criminal act of the worst order. Whoever carried out this brutal murder needs to be found, tried, and if found guilty, executed. There is no justification for such an act of brutality.”

Yes, some people do detest Jews. But we’ve been hated for millennia. And guess what? We’re still here! Get over it!

There are many who love us. Hey, Chelsea Clinton married one of us. Amare Stoudemire signed with the Knicks and discovered his inner matzah ball. But even given that some despise us, the important question is, how do we respond to all the hatred in this world in a manner that enhances our humanity and expresses our deepest values?

“Save me, O God,” says Psalm 69, “for the waters are flooding my soul.” The paranoia of the pariah is threatening to flood our souls, generating a spiritual tsunami of fear that could destroy us. A skeptic might wonder whether we in fact take perverse pleasure in being demonized, because it allows us to demonize in return and enables us to stoke anger, send out panicked e-mails and raise money. Victimhood is toxic, and if this culture is allowed to dominate, we will lose our kids, we will lose Israel, and we will lose a tradition that for 3,000 years has preached that the best response to hatred is to turn enemies into friends.

We need to love not simply because it’s a good political strategy — which it is — but because it is right and it is the essence of our faith. What Israel did in rushing rescue teams to Haiti and Japan came right out of the Jewish values playbook. It was the right thing to do, just as rescuing Ethiopian Jews, including many of dubious Jewish lineage, was and remains the right thing to do. Just as caring for African refugees and the children of foreign laborers is the right thing for a Jewish state to do.

It’s not enough simply to love our neighbor. We have to try to love everyone, not just the person who lives next door. Not just a fellow Jew. And even if we can’t love them, we have to treat them with dignity. We should reach out even to those whom it might be hardest to love: the stranger, the indigent, the immigrant, the Muslim or Christian, the Jew from another denomination, the sinner, do-gooder, the office snitch, the teacher’s pet, the right wing activist, the left wing activist, the enemy, the former friend.

Last April I escorted a group of teens to Poland on a pilgrimage designed to memorialize Jewish victims. But plans changed when on the day after our arrival Poland was plunged into grief by the plane crash that killed their president and many other leaders. We had every reason to remain suspicious of a nation that had participated in the murder of so many of our ancestors. But suddenly we were emissaries from the Jewish world at the Polish national shiva. Recalling the Polish pope who cried and begged forgiveness at Yad Vashem, I embraced our guide and pledged solidarity with him in front of the teens. His tearful reaction confirmed to me — in Krakow, of all places — that it is time for Jews to shed the cloak of victimhood.

After the Tucson shootings in January, President Obama had the perfect opportunity to accuse his political enemies of incitement. He chose not to, and as result, the nation united behind him. Following Itamar, Prime Minister Netanyahu did precisely the opposite, invoking pre-Cairo reasoning in a post-Cairo world.

Golda Meir used to say that we will have peace with the Arabs when they love their children more than they hate us.

Maybe peace will also come when we learn to love their children too, nearly as much as our own. That will happen when we toss aside the mantle of the victim for good.


Rabbi Joshua Hammerman is spiritual leader of Temple Beth-El in Stamford, Conn.

Pats owner’s deep ties to Israel are personal - The Boston Globe

Bob Kraft in Israel
Pats owner’s deep ties to Israel are personal - The Boston Globe

Sunday, March 20, 2011

IDF, settlers save Arab baby - Israel News, Ynetnews

A Purim reversal to warm the heart - and no laughing matter. This is the antidote to all the hating. This is how we rid our world of Amalek. IDF, settlers save Arab baby - Israel News, Ynetnews

TBE Bar/Bat Mitzvah Commentary: Samantha Kraftsow on Moving to a Strange Land

Last year, Samantha Kraftsow came here from Manhattan at the worst time imaginable - in 7th grade, just after her bat mitzvah. But as you can see below, her experience of transition turned out to be very positive and instructional. I invited her to celebrate a "Not Mitzvah" here since we couldn't be part of the celebration the first time around. She came up for her official "Not Mitzvah" aliyah yesterday, and she also gave this very moving d'var Torah, focusing on the figure of Joseph and her original Bat Mitzvah portion of Vayeshev. Here are Sam's words:

A Bat Mitzvah is about getting to a certain age and coming into Judaism as an adult. I was a Bat Mitzvah on December 12, 2009 at East End Temple in New York City. My Parshat was Veyshev. In my Parashat, Joseph gets sold by his brothers and sent off to Egypt. While he’s in Egypt he works for Potiphar. Potiphar’s wife keeps on trying to make Joseph fall in love with her. She frames him, and he ends up in jail. But Joseph goes through this horrible ordeal and comes out undamaged and not emotionally upset.

I understand Joseph’s situation. He has been taken to a strange land, far away from family and friends. He is in jail, in extremely difficult circumstances. I feel Joseph is choosing whether or not to give up. I admire Joseph’s quality of never giving up. Not only that, he uses all of his talents to get out of jail. For example, he uses his ability to get along with different kinds of people and to interpret dreams. I identify with Joseph. I also chose not to give up when things got tough for me.

I moved to Stamford from New York City. Its very different from New York City and the change has been difficult. You can’t walk here like you can in New York City. Things close early. I didn’t have any friends at first. I felt isolated – just like Joseph. I was in a new school. I had to try new experiences and live in a new culture, like Joseph did.

What I feel helped Joseph besides his refusal to not give up was his relationship with G-d. I feel I have a relationship with G-d too, just the way Joseph did. It helped Joseph and it helps me get through hard circumstances. I think that it is comforting to everyone here to know that G-d and Judaism are never going anywhere. They will always be here. And knowing that something is never going away when you go through many changes, like I did, is important. That G-d was with Joseph may have comforted him when he was in the pit and in jail and when he was away from his family and friends. Joseph was alone and had no one else except G-d and I think that he would have gone into a depression or had a lot of sadness if it wasn’t for the fact that G-d was always with him.

In tough times I find that it helps and makes you feel good inside knowing that many people care about you, such as friends and family. You feel known and supported.

Rabbi Hammerman helped me by allowing me to be in his Hebrew School class even though I had had my Bat Mitzvah already. I made friends in the class and met Mrs. Hammerman. Mrs. Hammerman was my teacher and made me feel welcome and not so nervous on my first day and every day has been kind to me. Mrs. Miller my guidance counselor at school looked out for me and made everything go easier at school. My mom made the right choice by moving up here. I’m starting to realize that. I’m a better student here and I feel better about myself. The Cantor helped me by offering his help in reviewing the prayers with me.

When tough times come again these experiences I’ve had can teach me and everyone here how to get through them.

Purim 2011

What a Purim it's been! "Purim For Adults" last night, complete with Scotch tasting and a blessing for the moon (Kiddush Levana) at the end as we gazed at the largest moon in 18 years, the so-called Super Moon (see photo above, taken from the Beth El parking lot by Sheldon Katz). Then, today, our star-studded Purim Spiel (Purim Play) featuring Cantor Mordechai as Haman, Steve Lander as Mordechai, Mara as Vashti and that classic scene stealer, Al Treidel as Queen Esther, followed by our best-in-town and best-ever Purim Carnival. Thanks to our youth group and all our volunteers for a great job! Click below to see "lots" of pictures from this Feast of Lots. See also Steve Labkoff's album at http://picasaweb.google.com/slabkoff Happy Purim!





2011 Purim

Friday, March 18, 2011

The Meaning of Edible Gifts on Purim – Jew And The Carrot – Forward.com

What kind of a gift is food? Unlike other presents, food disappears once consumed (in this case, often leaving a trail of hamentaschen crumbs). Yet a gift of food — cookies, cakes, fruits, nuts and other treats are common on this holiday — sends two special messages that are appropriate for a day of celebrating our success escaping national collapse. Food keeps our physical bodies alive and is also a celebration of life, having within it the capacity to elevate the basic experience of eating into one of delight and joy. Giving the gift of food says at once: “I don’t want you to be hungry” and “I want you to really enjoy life.” In the face of the grim story of Purim, not only should we note that we’re indeed still alive enough to eat — we should revel in it.

Read more:
The Meaning of Edible Gifts on Purim – Jew And The Carrot – Forward.com

Thursday, March 17, 2011

At Last....Purim! And Spring!


In honor of the beginning of spring - and a 70 degree day - these new lyrics to the old Purim favorite, "Wicked Wicked Man" (and see below the Purim Gifts - Shalach Manot - given to me by students from our Shorashim Early Childhood Center):

Oh once there was a wicked, wicked winter
And we are not still in it
Oh how we wished it would get warm
So spring we could begin it
For every day we'd dig and dig and dig
Our heating bills have never been this big
When Pesach comes we'll dance a joyous jig
AND HAVE A HAPPY PURIM!



Hammerman on Ethics: Is Drunkenness on Purim a No-No?

Is Drunkenness on Purim a No-No?


Rabbi Joshua Hammerman

Thursday, March 17, 2011

Q - In an age where addiction is so widespread, is it ethical to promote drunkenness on Purim?

A. No it is not.

I am no teetotaler, but when children and young adults are being bombarded with commercials glorifying alcohol consumption, it is irresponsible for religious and moral leaders to hitch a ride on that wagon. Regrettably, I've heard of some rabbis on college campuses who promote underage drinking. Those rabbis should be arrested and barred from contact with young people forever.
If you don't agree with me, ask the parents of Avi Schaefer, a Brown freshman with a promising future as a promoter of coexistence on campus, who was killed by a drunk driver last year.


Making merry is one thing, but binge drinking seems to be de rigueur at this time of year, what with the confluence of Purim, St Paddy's Day, Mardi Gras and Spring Break. We're all thrilled to at last be freed of winter's icy shackles, but that doesn't call for a cold tall one - take a walk instead!

You can blame the sage Rava for Purim excesses. In the Talmud, (Megilla 7b) he is quoted as stating that a person must get drunk on Purim so as not to be able to distinguish between "Cursed be Haman and Blessed be Mordechai."

This flies against a strong opposition to drunkenness found throughout Jewish history, from the stories of Noah, Lot and Nadav and Avihu, Aarons' sons killed in a flash fire after they entered the sacred precinct supposedly inebriated. Plus, at a time when teen drinking has reached epidemic proportions (fully a quarter of high school seniors report recent binge drinking) and someone is killed by a drunk driver, on average, every 40 minutes, we face challenges that Rava could never have imagined.

In a responsum on the matter, Rabbi David Golinkin goes to great lengths to demonstrate how later sages and commentators tried to water down that Tamudic comment to the point where it is impossible to distinguish Rava from the Church Lady. Maimonides assumes that we should drink just enough to gently fall asleep. Others like Rabbi Menachem Hameiri who, being from Provence, undoubtedly knew his wine, stated, "We are NOT commanded to get drunk…for we were not commanded to engage in debauchery and foolishness, but to have heartfelt joy which will lead to the love of God and to gratitude for the miracle that was performed for us."

There are lots of ways to explore the blurry boundaries between good and evil and Purim is a good time to do that. The cantor in my congregation has the last name Mordecai and he is playing Haman in our Purim play. The resulting confusion will enable us to fulfill Rava's dictum without imbibing a single drop.

The Meiri brings up a good point for us to ponder. Do we need to be smashed in order to have a good time? Has our idea of the good life become one long beer commercial?

So raise a glass - or two - on Purim, if you are over 21, that is. But no more. Then, with clear heads, we can teach our kids the wholesome lessons of Purim - how to take revenge on our enemies and eat pastries (along with charity, of course).

Wednesday, March 16, 2011

Advocacy Gone Awry

An important piece by Gary Rosenblatt on the demonization that is taking place increasingly in the Jewish community in the name of Israel Advocacy - Advocacy Gone Awry

Purim Resources - Should We REALLY Get Drunk?

Are you really supposed to get so drunk on Purim so as not to be able to tell the difference between Mordecai and Haman? Perhaps the line between good and evil is not so easy to draw, even when sober. But in an age of sky-high drunkenness among teens, drivers and everyone else, we need to be circumspect. Fortunately, many Jewish authorities were, long before M.A.D.D. was around. See some supplementary material on the subject from Rabbis David Golinkin and Barry Dov Lerner here.

I deal with this question in my "Hammerman on Ethics" column on the Jewish Week site - see my response here: Is Drunkenness on Purim a No-No?

See also this post on the drunkenness issue.

And see this responsum on why we blot out Haman's name

And see some background material on Purim, featuring some neat Purim facts, here. Finally, see the Jewish Week's Purim spoof here.

Monday, March 14, 2011

The Itamar Murders and the Culture of Victimization

The murder last Shabbat of a Jewish family of five in Itamar on the West Bank should not be allowed to slip under the radar, despite the needed attention given to the disaster in Japan. The Fogel family was laid to rest, accompanied by 20,000 people. It was a scene all too reminiscent of what was seemed a daily occurrence only a few years ago.

The fact that such grisly acts rarely happen now is of little comfort to the Fogels' friends and neighbors. And for the rest of us, it is disconcerting to imagine a return to that intolerable situation. Let's assume, for the moment, that this is not the beginning of a horrible trend. Then what's needed is for people everywhere to cry out against the cruelty that was perpetrated and to join together to mourn the victims. That is what we did here in Stamford at a Prayer Vigil on Thursday evening. We expressed our sadness, outrage and anger through unity and through prayer.

The other alternative would be to politicize this horror for maximum debating points, knowing that in the Middle East, to the victim belongs the spoils. Or at least, that's how it used to be.

Playing the victim has limited effectiveness these days. In the past, such horrible attacks on Israelis typically gave Israel’s defenders an opening, however brief, to appeal to the world’s conscience. Lately it’s been harder for Israel to position itself as victim. That’s in part because, thankfully, the rate of terrorism has dropped dramatically.

In addition, the revolution sweeping through the Arab world has been replacing the cult of victimhood with one of empowerment. Grievances and blood feuds are dissolving and violent cycles of protest and retribution are being shunned.

That experiment is still a work in progress and dangers abound, but the cult of victimhood is being discredited everywhere we turn; everywhere, it seems, but among some Jews. For Israel to survive in the post Cairo era, and for the next generation of American Jews to remain Jewish, it is essential that we shed this cloak of victimhood for good.

Instead, however, the victim’s cry has intensified, shifting focus from terrorism to anti-Semitism, arguing that, “While they may not be killing us as much, they really hate us.” We obsess over each off-color quote from Charlie Sheen, Julian Assange, Helen Thomas or John Galliano. Every swastika scribbled on a student’s locker is presented as proof that even 4th graders hate us.

It's been a long time since the world has seen Israel as the victim, and Israel's isolation has only increased - as a recent poll shows: the negative rating of Israel rose from 31% in 2010 to 41% in the US in 2011. Of course, it's much worse in Europe. So, for those who thrive on the cult of victimization, this horrible attack can provide needed evidence that the whole world hates us. We need to look the other way at these polls, and as I implored last Rosh Hashanah, fight hated with love.

With victimization comes the blame game. Israelis have demanded that CNN apologize over its attack coverage because the word "terrorist" was not invoked (which it should have been, but this is not new), and the official response of the government was to approve 400 West Bank housing units and to pin the blame on the PA for its concerted effrots at incitement. As Dore Gold has pointed out, PA incitement is largely ignored.

Incitement is most definitely a concern, expressed most starkly in Jeff Jacoby's column about the murders in the Boston Globe, Massacre of the Innocents. He asks whether the Palestinians have begun the long process of changing their culture, stating, "Human goodness is not hard-wired. It takes sustained effort and healthy values to produce good people; in the absence of those values, cruelty and intolerance are far more likely to flourish."

But that line of argument does not explain why this type of attack has not been the norm continuously over the past half dozen years. The security fence only partly accounts for the sharp reduction in terror. Nor does that argument account for the popularity of the non-violent protests that have been sweeping across the region. The Israelis are invoking pre-Cairo arguments in a post-Cairo world. Nor does it account for what, according to blogger Marc Schulman, was a clear condemnation of the killings by the head of the PA, in no uncertain terms.

Schulman continues, "Israel's Channel 10 sent their Arab Affairs correspondent to Shechem and Nablus, people there seemed to clearly condemn the attack; saying that it was against Islam to kill little children and babies. The horrific nature of the killings may have been too much, even for people who are not exactly friendly to Israel."

Look here for a collection of quotes from Muslim sources condemning the murders. The editor of The American Muslim wrote: The recent murder of the Fogel family who were West Bank settlers, was a criminal act of the worst order. Whoever carried out this brutal murder needs to be found, tried, and if found guilty, executed. There is no justification for such an act of brutality.

So why does Netanyahu remain so defiant, unconcerned about what anyone else thinks? To buy time, apparently. The politicization of these murders is a simple political smokescreen designed to relieve the increasing pressure on the Netanyahu government to make greater overtures for peace.

It is a short sighted strategy.

Now would be the time for Netanyahu to use his bully pulpit to unite the Jewish people and marshal the support of the world against a dastardly act. I too mourn the victims - and would never minimize the horror of the crime. But by linking this horror to the mindset of vengeance and defiance, the prime minister is almost reveling in the chance to paint a stark picture of "us" vs. "them," a strategy that invites escalation of tensions and further isolation. Through the sheer ineptitude of this manipulation, by playing to the far right, he is dividing Israel's supporters into enemy camps at a time when we all should be focused only on providing comfort to those grieving. By not uniting us at the moment of tragedy, he is robbing us of our empathy.

The paranoia of victimhood is threatening to flood our souls, a spiritual tsunami of fear that, if not avoided, could destroy us. Do we in fact take perverse pleasure in being demonized, because it allows us to demonize in return? Because it enables us to send out panicked emails, galvanize and raise money? Victimhood is toxic. If the mindset of the victim is allowed to color our self-image, we will lose our kids, we will lose Israel, and we will lose a tradition that for 3,000 years has left a beautiful legacy of love.

You can see why Ha'aretz' editorial says it all: A responsible government would calm, not escalate.

After the Tucson shootings, President Obama had the perfect opportunity to cast blame on his political enemies. He chose not to, and as result, the nation united behind him. Following Itamar, Prime Minister Netanyahu has done precisely the opposite, invoking pre-Cairo arguments in a post-Cairo world.

Golda Meir used to say that we will have peace with the Arabs when they love their children more than they hate us.

Maybe peace will also come when we love their children too. And when we toss aside the mantle of the victim for good.

Praying for the People of Japan: Jewish Resources on the Disaster

Click here for a prayer for the Tsunami victims by Rabbi Shai Held.

Here is a collection of resources for Jewish educational frameworks, presented by the Lookstein Center for Jewish Education of JESNA.

Jewish Response to the Japanese Earthquake, Tsunami, and Nuclear Crisis

On March 11, a 9.0 earthquake struck Japan, triggering a massive tsunami that further devastated a broad stretch of the Japanese coast. In the aftermath, several nuclear reactors exploded, leading to a wider humanitarian crisis.

This is a collection of resources for Jewish educational frameworks. If you have a resource that
should be included, write to us.


Discussion Questions

Jewish Texts and Classroom Resources

Articles and Sermons

Jewish Organizations Providing Relief

General Information and Images

Discussion Questions:

Natural disasters, especially those on a large scale, raise difficult questions.


1. If we "credit" God for the good things that happen in nature, should we "blame" God for the bad things? How about the reverse - if we "blame" God for disasters, should we "credit" God for the good things that happen?

2. Generally, mitzvot related to tzedakah suggest that we should take care of those closest to ourselves - our family, community, nation. How do we balance the preference to those closest to us with the sense of obligation to help victims of a natural disaster?


3. With all of our technological advances, we are reminded of how powerless we are in the face of the awesome powerful contained within simple, natural events - earthquakes, tsunamis, hurricanes, forest fires. What is an appropriate Jewish response to this sense of powerlessness?
Written by Zvi Grumet. Click here for tips about leading a classroom discussion.
Jewish texts and Resources:Texts from Mishnah for Teaching about Disasters (sources by Martin S. Cohen)


Jewish Texts: Responses to Catastrophe (sources by Jewish World Watch)
Jewish Responses to Disaster (sources by American Jewish World Service)
Jewish Sources on Chesed, Hunger, Tikkun Olam, Tzedakah (sources by Areyvut)Jewish Texts about Responsibility following Disasters (sources by The Lookstein Center)
Asian Earthquake Disaster - A Religious Response (congregational school lesson plan by Joanne Doades)
Coping with Disaster (lesson plan by The Lookstein Center)Lessons to Be Learned from the Great Tsunami (webquest by Naphtali Hoff)
Islands of Resiliency (mini-site by The Lookstein Center)

Articles and Sermons

G-d, How Can you Do This? (essay by Chabad)
The Tsunami and God (essay by Benjamin Blech/Aish)
Torah Reflections on Tsunamis, New Years and the Human Condition (sermon by Yaakov Bieler)
Israel Sends Aid to Japan (article by Israel 21c)


Jewish Organizations Raising Money and Providing Relief

American Jewish World Service
American Joint Distribution Committee (JDC) HomepageBnai Brith International: Disaster Relief
Israel Forum for International Humanitarian Aid
Jewish Coalition for Disaster ReliefMAZON: A Jewish Response to Hunger
Union of Reform Judaism: Disaster Relief

General Information and Images

Library of Congress on JapanWikipedia on JapanUSGS on Japan earthquake
New York Times Slide ShowWashington Post Photo Gallery

Sunday, March 13, 2011

TBE Bar Mitzvah Commentary: Matthew Kobliner on Vayikra

When I heard what my portion of Vayikra was about, I realized that it is the perfect portion for me. No, it’s not that I’m in to sacrifices. But when you look at it more closely, the sacrifices were actually gigantic cookouts – and if there’s one thing that I like to do more than anything else, it’s cook. OK except maybe watch TV. But cooking comes a close second.

Many different foods were offered as sacrifices, including animals, birds and grain. The offerings, or at least most of them, were really meals for the priests.

I started cooking when I was about 6 or 7. It all begin as sort of a competition with my sister: who could learn the most recipes and cook them so they would taste good. Ari would whip up eggs in a pan and I specialized in using the microwave. I make lots of things, but my specialty is my secret muffin recipe. What happened was that I once accidently put in two sticks instead of two tablespoons of butter and it came out tasting divine. There are also some other changes that I made to the original recipe, but I can’t tell you.

Through my cooking, I’ve come to understand how food brings people closer to one another. Think of how the pilgrims and the Indians made pace over the first Thanksgving meal. It’s interesting to note that the Hebrew word for sacrifice is KORBAN, and it comes from the word KAROV, which means “to bring close.” By bringing a gift of food to the priests our ancestors felt closer to God. Eating together as a community helps us feel closer to one another. That’s why I’m looking forward to the Kiddush!

My mom has taught me that certain foods have special qualities. You’ve heard the expression “you are what you eat.” Well I think that’s really true. For instance, certain animals that are really violent and aggressive, like lions and tigers, are not kosher, because the Torah doesn’t want people to be violent and aggressive. But interestingly, candy is kosher even though it makes us a little hyper.

There’s a traditional blessing for learning Jewish texts, “May the Torah be as sweet as honey in your mouth.” And it’s actually a custom to put honey on Hebrew letters on the first day of Hebrew school so that a young child will find learning to taste good. Even today, some teachers reward us with M and Ms when we learn.

Now that I am a bar mitzvah, I’m looking forward to sharing lots of meals with those who are hungry. For my mitzvah project, I’ve been cooking for an organization called “Kids in Crisis.” I’ve made them all sorts of food, tacos, burritos, penne pasta – but no muffins yet.

I’ve come to learn though that the cooking, as important as it is, in not as important as the sharing. That’s what turns a simple sacrifice into a mitzvah.

Friday, March 11, 2011

Jewish Parenting Website, with a Twist

Here's a Jewish Parenting website for today's parents, one that goes way beyond the old formats, beyond the recipes for Lokshen Kugel. It's called Kveller.com, a website for those who want to add a Jewish twist to their parenting. For many of us, this is no simple matter. There is no one way to parent Jewishly, and Kveller isn’t out to change that. Whether you grew up observing Shabbat every Friday night, or had your first taste of matzo ball soup when you married into a Jewish family, the ways you can incorporate Judaism and Jewish culture into your parenting style are diverse. Kveller is here to give you ideas for your children’s early years--ideas for first-time parents, interfaith parents, queer parents, adoptive parents, and everything in between--with the hopes that you can find information and inspiration that is right for your family.

It's for grandparents too! You can even learn how to be a Tiger Bubbe.

I recommend it.