From the NY Jewish Week
Toward A Passionate Conservative Judaism
By Rabbi David Lerner
In case you've missed the newsflashes, the Conservative movement is in trouble. The National Jewish Population Survey 2000-2001 has sounded the alarm of the impending demise of what once was the largest religious movement in American Judaism.
These days it is in vogue to bash Conservative Judaism's focus on halacha, Jewish law. Law is passe, so 20th century. Apparently no one believes in law anymore. At the Rabbinical Assembly convention in Houston last March, speakers lined up to take potshots at the movement calling itself "a halachic movement."
The noted author Rabbi Harold Kushner stated, "When I was a rabbinical student, the chancellor of the seminary was a Talmudist and we advertised ourselves as a historical movement. Two generations later, the chancellor of the seminary is a historian and we define ourselves as a halachic movement. I am not sure how that changed."
Is this correct? The movement always espoused halacha, utilizing Jewish law to guide its religious decisions, even if the members of Conservative synagogues did not always observe all of its mitzvoth, commandments.
A few weeks ago, at the United Synagogue biennial convention in Boston, the attack on halacha continued full force. Professor Neil Gillman spoke at length about how Conservative Judaism is not a halachic movement. He claimed that given that most Conservative Jews do not keep halacha strictly, this phrase "halachic movement" is a mere slogan "by rabbis for rabbis to make them feel more authentic." [more...]
Thursday, December 29, 2005
Tuesday, December 27, 2005
Stuart Rabner to become "Ethical Bodyguard" to Governor Jon Corzine
A couple weeks ago, my friend Stuart Rabner was tapped by New Jersey Governor-elect Jon Corzine (that's him with me in the photo on the right) to serve as his chief counsel. I didn't realize what this meant until I read in the New Jersey Star Ledger article that "One source close to the governor-elect's decision said Rabner would act as Corzine's 'ethical bodyguard,' helping him navigate the dirty waters of New Jersey politics."Well, if the new Governor of New Jersey (who by the way used to be the Senator of New Jersey) is in need of an ethical bodyguard, I can tell you from experience that Stu Rabner is your man! Stu is a friend from my days in Caldwell, New Jersey where we lived for three years and I served as Rabbinic Intern at the Conservative synagogue Congregation Agudath Israel of West Essex. Stu was a great shul President at Agudath who took the job very seriously.
In the same article, William Megary, former special agent in charge of the FBI in Newark, said Rabner often soothed natural tensions between the agencies.
"He's got a very calm demeanor and he's just a very gracious person," Megary said. "He is as effective as any mad dog prosecutor, but he does it as a gentleman."In the New Jersey Jewish News article, the columnist noted that in the NJ section of the Dec. 18 New York Times, columnist David Kocieniewski described Rabner's credentials as "downright fearsome" because of his lengthy experience prosecuting purveyors of political corruption.
Rabner drives a five-year-old Dodge Intrepid, sings at his synagogue and enjoys doing yard work in Caldwell, where he lives with his wife, Deborah, a dermatologist, and their three children. He doesn't dispute his low-key image.
"I don't think raising the volume is going to get you to a better result. My approach is to get more bees with honey," he said.
Rabner first met Corzine when they both volunteered at a Newark soup kitchen four years ago. They didn't meet again until Corzine addressed Rabner's synagogue earlier this year about his efforts in the U.S. Senate to end the genocide in Darfur.
"That resonated with me," Rabner said. Months later, when Corzine offered him a job, Rabner said, "I knew that I would be very comfortable working with somebody of his character."
"You'll have to ask him what he meant," said Rabner. "My children certainly don't think of me as fearsome."
Stu Rabner is certainly not a fearful guy outside of the courtroom, but he is a mentsch. If anyone can bring some mentschlichkeit to New Jersey politics, it's Stu. So, mazel tov to him and Debbie, and to their great kids.[Photo: Congregation Agudath Israel President Stuart Rabner presents Rabbi Jason Miller with the State of Israel Bonds' Lion of Judah award, 2004]
Monday, December 26, 2005
MITCH ALBOM: On religious day, a nod to leaders
From the Detroit Free Press
By Mitch Albom
Writing a column for Christmas Day, on a Sunday, can be intimidating. After all, you'd think people would have better things to do than read the newspaper.
But if today is a time to ponder religion, then I'd like to give a nod to the earthly people who facilitate that. They are often overworked. They are constantly overlooked. And they have taken some bad publicity lately.
I'm talking about clerics.
I'm talking about priests, rabbis, pastors, ministers, imams, bishops and preachers.
For the overwhelming majority of these, every day is a humbling challenge. They must try to convince followers that life is more than money and pleasure.
They must try, in a world that tells people to stay beautiful, rich, young and powerful, to persuade followers that none of these things matter.
In short, they are faced with an almost impossible task. No wonder when God came to Moses and asked him to lead his people, Moses suggested God choose his brother instead.
I mean, who would want the job?
Following their faith
The answer, it seems, is that the job wants you. Most clerics I speak to feel they were called to the role. Not in some flashy, Cecil B. DeMille way. Not a bolt of lighting or a burning bush. Just a small voice inside them that said, "This is your path."
Of course, small voices don't make headlines. And in recent years, we've seen too many loud and frightening "men of God" acting like anything but.
We've seen Catholic priests do unspeakable things to children. We've seen Muslim clerics calling for mass murder. We've seen Pat Robertson tell the world who should be assassinated. We've seen a rabbi convicted of arranging his wife's death. We've seen TV evangelists showering themselves in money.
Headlines like these make you think religious leaders are little more than power mongers with fancy garments.
But that's wrong.
For the hundreds of thousands of small-town pastors, synagogue rabbis, monastery ministers or mosque clerics, the job involves no TV cameras and no newspaper reporters. In fact, it's the opposite. Most of the time is spent trying to get someone to listen.
A rabbi I know, Albert Lewis, one of the wisest men I've ever met, once told me this story. I'm going to paraphrase it here:
There's a door-to-door salesman. And he had one customer who never wanted to buy anything. "Maybe tomorrow," the salesman would politely say.
But every day he came back, the customer got angrier and angrier. "I don't want anything. Don't come back!" But the salesman always smiled and said, "Maybe tomorrow."
Finally, one day, the customer got so mad, he spit in the face of the salesman.
The salesman wiped the spit from his cheek, looked up in the sky and said, "Hmm. It must be raining."
That, the rabbi said, is what the job is really like.
Living life the right way
I think of some of the clerics I've had a chance to meet or work with. Many have been at weddings and funerals. But some have been at shelters, dishing out food. Some have swung hammers, building homes for the less fortunate. Some have counseled young soldiers off to war.
If I had to pick one trait that was present in all of these men and women, it would be calmness. A certain serenity that they were doing something that mattered. That can't be easy when people so often, metaphysically, spit in your face, ignore God, ignore ritual.
So on this nontraditional column day, I'd like to thank the group that serves between God and man. Perhaps for a few hours today, they can feel what the world might be like if we paid more attention to the good lessons they try to share.
By Mitch Albom
Writing a column for Christmas Day, on a Sunday, can be intimidating. After all, you'd think people would have better things to do than read the newspaper.But if today is a time to ponder religion, then I'd like to give a nod to the earthly people who facilitate that. They are often overworked. They are constantly overlooked. And they have taken some bad publicity lately.
I'm talking about clerics.
I'm talking about priests, rabbis, pastors, ministers, imams, bishops and preachers.
For the overwhelming majority of these, every day is a humbling challenge. They must try to convince followers that life is more than money and pleasure.
They must try, in a world that tells people to stay beautiful, rich, young and powerful, to persuade followers that none of these things matter.
In short, they are faced with an almost impossible task. No wonder when God came to Moses and asked him to lead his people, Moses suggested God choose his brother instead.
I mean, who would want the job?
Following their faith
The answer, it seems, is that the job wants you. Most clerics I speak to feel they were called to the role. Not in some flashy, Cecil B. DeMille way. Not a bolt of lighting or a burning bush. Just a small voice inside them that said, "This is your path."
Of course, small voices don't make headlines. And in recent years, we've seen too many loud and frightening "men of God" acting like anything but.
We've seen Catholic priests do unspeakable things to children. We've seen Muslim clerics calling for mass murder. We've seen Pat Robertson tell the world who should be assassinated. We've seen a rabbi convicted of arranging his wife's death. We've seen TV evangelists showering themselves in money.
Headlines like these make you think religious leaders are little more than power mongers with fancy garments.
But that's wrong.
For the hundreds of thousands of small-town pastors, synagogue rabbis, monastery ministers or mosque clerics, the job involves no TV cameras and no newspaper reporters. In fact, it's the opposite. Most of the time is spent trying to get someone to listen.
A rabbi I know, Albert Lewis, one of the wisest men I've ever met, once told me this story. I'm going to paraphrase it here:
There's a door-to-door salesman. And he had one customer who never wanted to buy anything. "Maybe tomorrow," the salesman would politely say.
But every day he came back, the customer got angrier and angrier. "I don't want anything. Don't come back!" But the salesman always smiled and said, "Maybe tomorrow."
Finally, one day, the customer got so mad, he spit in the face of the salesman.
The salesman wiped the spit from his cheek, looked up in the sky and said, "Hmm. It must be raining."
That, the rabbi said, is what the job is really like.
Living life the right way
I think of some of the clerics I've had a chance to meet or work with. Many have been at weddings and funerals. But some have been at shelters, dishing out food. Some have swung hammers, building homes for the less fortunate. Some have counseled young soldiers off to war.
If I had to pick one trait that was present in all of these men and women, it would be calmness. A certain serenity that they were doing something that mattered. That can't be easy when people so often, metaphysically, spit in your face, ignore God, ignore ritual.
So on this nontraditional column day, I'd like to thank the group that serves between God and man. Perhaps for a few hours today, they can feel what the world might be like if we paid more attention to the good lessons they try to share.
Saturday, December 24, 2005
Danny Gordis on Chrismukkah, Falwell, and Zionism
Rabbi Danny Gordis, in his latest e-mail message, argues that the Right's recent push to bring Christmas back to a religious Christian holiday and to make the U.S. realize that it really is a Christian nation (no kidding?) is actually great for the Jews and even better for the State of Israel. Here's a snippet, but the full text is available at DanielGordis.org.
Which is why, I submit, Jerry Falwell has unintentionally done the Jews an enormous favor. If Gibson and Falwell accidentally remind Jews that America is, without question, a Christian nation, they might prompt Jews to reflect and to ask, "What do our children need to know, and what do they need to think about as they're growing up, if they're to survive in this environment?" It's a set of questions that might, if we're fortunate, lead to the desperately needed revitalization of American
Jewish education and the questions at its core.
Seen that way, a bit of Christmas could do American Jews some good.
And Christmas could help Zionism, too, by helping American Jews see what is truly important about Israel.
Friday, December 23, 2005
Bat "Mitzvahpalooza"
Exclusive photos of Mitzvahpalooza are online here. This is the bat mitzvah spectacular put on by Long Island defense contractor David H. Brooks for his daughter's entry into Jewish responsibility. Here's a link to the original NY Daily News article. At the simcha, performances were by everyone from 50 Cent to Don Henley to Stevie Nicks to Aerosmith. As Blogger Tabloid Baby pointed out, "Brooks got better talent than the NBC Katrina relief benefit."
While 50 Cent didn't play at my Bar Mitzvah (October 1989 for those wondering), The People's Choice band did and they were, well exactly what you'd expect from a Bar Mitzvah band in the late 80s. The truth is that Sam Thomas was an amazing DJ who traveled with The People's Choice to play Run DMC and Beastie Boys music while the adults ate and the kids danced.
And if you want to learn more about the Bar and Bat Mitzvah culture of the 70s and 80s, I recommend the new book Bar Mitzvah Disco. You can check out their very funny promotional video here.
While 50 Cent didn't play at my Bar Mitzvah (October 1989 for those wondering), The People's Choice band did and they were, well exactly what you'd expect from a Bar Mitzvah band in the late 80s. The truth is that Sam Thomas was an amazing DJ who traveled with The People's Choice to play Run DMC and Beastie Boys music while the adults ate and the kids danced.
And if you want to learn more about the Bar and Bat Mitzvah culture of the 70s and 80s, I recommend the new book Bar Mitzvah Disco. You can check out their very funny promotional video here.
New Israeli Plan Unveiled - Get Arik down to 167
Breaking NewsAriel Sharon reportedly weighs 312 pounds.
Ma'ariv published the statistic Thursday following speculation over whether the portly Israeli prime minister was dangerously heavy.
Sharon was briefly hospitalized for a stroke earlier this week, drawing dieting advice from the likes of President Bush. Ma'ariv quoted Sharon's doctors as saying he should shed 145 pounds.
Thursday, December 22, 2005
Wolpe officially out of running for JTS Chancellorship
While I suspected this from a personal e-mail I received from Rabbi David Wolpe a few days after his speech at the Seminary and then heard through rumors, it is now official that Rabbi Wolpe will not be considered for the Chancellor position at the Jewish Theological Seminary by his own choice.
Based on what I believe and what I hear, this leaves Rabbi Gordon Tucker and Rabbi Alan Silverstein on the short list. I've heard that Jack Wertheimer will not be considered. The other possibilities would be current Vice Chancellor Rabbi Michael Greenbaum and Federation Exec and former Vice Chancellor John Ruskay. Knowing Alan Silverstein as I do, I think he would make a fine choice for this position and I wouldn't be surprised if he were seriously considered.
Here's the article from the LA Jewish Times:
Wolpe Out of the Running for JTS Head
by David Finnigan and Amy Klein
Rabbi David Wolpe has removed himself from consideration for the job of leading the Jewish Theological Seminary (JTS) in New York. Wolpe, of Sinai Temple in Westwood, had been widely considered a front-runner for chancellor at JTS, the central institution in Conservative Judaism.
But last week, Wolpe told Sinai's board of directors that he would remain with the temple, effectively shortening the rumored short list of JTS finalists.
Although there have been no official interviews of candidates for chancellor, Wolpe's speech last month at the seminary and meetings with officials there had insiders and media reports speculating that he had to viewed among the front-runners.
Rabbi Ismar Shorsh, the chancellor for 20 years, will retire in June. A search committee is quietly and secretly feeling out potential replacements. The JTS chancellor is generally regarded as the leader of the Conservative movement and the next one must confront the challenge of dwindling membership and divisive issues, such as the movement's policy on not ordaining openly gay or lesbian rabbis.
Wolpe, 47, told The Journal that he made his announcement because he didn't want to create unease among his congregants.
"This is our centennial year and we have tremendous plans for the future to see through what we've started together," Wolpe said.
Wolpe has been leader of the synagogue for the last eight and a half years. With another one and a half years on his contract, he has already begun negotiating his next term.
"To be the chancellor of the seminary is a tremendous opportunity, but it's not the right opportunity for me and my family at this time of my life," he said. As for the next chancellor of JTS, Wolpe said, "I hope they will find someone who represents the movement as well as the institutions." -Amy Klein, Religion Editor
Based on what I believe and what I hear, this leaves Rabbi Gordon Tucker and Rabbi Alan Silverstein on the short list. I've heard that Jack Wertheimer will not be considered. The other possibilities would be current Vice Chancellor Rabbi Michael Greenbaum and Federation Exec and former Vice Chancellor John Ruskay. Knowing Alan Silverstein as I do, I think he would make a fine choice for this position and I wouldn't be surprised if he were seriously considered.
Here's the article from the LA Jewish Times:
Wolpe Out of the Running for JTS Head
by David Finnigan and Amy Klein
Rabbi David Wolpe has removed himself from consideration for the job of leading the Jewish Theological Seminary (JTS) in New York. Wolpe, of Sinai Temple in Westwood, had been widely considered a front-runner for chancellor at JTS, the central institution in Conservative Judaism.
But last week, Wolpe told Sinai's board of directors that he would remain with the temple, effectively shortening the rumored short list of JTS finalists.Although there have been no official interviews of candidates for chancellor, Wolpe's speech last month at the seminary and meetings with officials there had insiders and media reports speculating that he had to viewed among the front-runners.
Rabbi Ismar Shorsh, the chancellor for 20 years, will retire in June. A search committee is quietly and secretly feeling out potential replacements. The JTS chancellor is generally regarded as the leader of the Conservative movement and the next one must confront the challenge of dwindling membership and divisive issues, such as the movement's policy on not ordaining openly gay or lesbian rabbis.
Wolpe, 47, told The Journal that he made his announcement because he didn't want to create unease among his congregants.
"This is our centennial year and we have tremendous plans for the future to see through what we've started together," Wolpe said.
Wolpe has been leader of the synagogue for the last eight and a half years. With another one and a half years on his contract, he has already begun negotiating his next term.
"To be the chancellor of the seminary is a tremendous opportunity, but it's not the right opportunity for me and my family at this time of my life," he said. As for the next chancellor of JTS, Wolpe said, "I hope they will find someone who represents the movement as well as the institutions." -Amy Klein, Religion Editor
Wednesday, December 21, 2005
It's Chrismukkah all over TV Land
Okay, so while I am a fan of Seinfeld and I thought the Festivus idea (the December 23 holiday for the "rest of us") was funny, it seems that this whole "Chrismukkah" thing is getting out of hand.
This new-age creation that intertwines Christmas and Hanukkah began a couple of years ago with an episode of Fox's teen soap opera "The O.C." I don't watch the show but my wife explained that the character Seth Cohen (played by real Jew Adam Brody) created the faux holiday for his interfaith (Protestant-Jewish) family. Now the show has its annual "Chrismukkah" episode. This year (again second-hand info from the wife), they even went so far as to create a "The Chrismukkah Bar Mitz-vahkkah" so a youngster will rake in some Bar Mitzvah gift money for the family. Nice!
The Chrismukkah idea has been turned into a major moneymaking operation on its own. The O.C. producer Warner Bros. is now selling Chrismukkah greeting cards, T-shirts, photo albums, and more online.
And the O.C. isn't the only show on TV capitalizing off the Chrismukkah idea. "Girlfriends" is another show I have never watched (or even heard of before). I'm told from an e-mail sent out over the Conservative Rabbi listserv that it "is a popular series on UPN about four young Black women, their lives, loves, and lamentations." Rabbi Elliot Gertel, a colleague fromChicago
He goes on to write "The episode, "All G-d's Children," begins with Toni (Jill Marie Jones) showing her friends a power point presentation she has prepared in video to impress the judge presiding over her custody battle for baby daughter Morgan with her ex husband, Todd (Jason Pace). She has decided that her willingness to expose the baby both to her Black heritage and to Todd's Jewish heritage will win her points in court. She highlights both Christmas and Chanukah and even throws in a "mazal tov" for good measure. She has even agreed to invite Todd and his mother, along with her family and friends, in order to celebrate Christmas and Chanukah together, since the first candle falls on Christmas Day. The combined celebration is a disaster from the start."
Really? I'm shocked! I'm all for holidays and ritual. I just think these holidays should be kept separate. If someone chooses to celebrate another faith's holiday, Ge Gesundt! But there is no getting away from this silly notion of trying to weave two very different religious tradition's holy days together. So while I was delighted to see my 2-year-old's favorite TV show "Blue's Clues" include Hanukkah in a recent episode, I was less than thrilled when the song they taught my son went something like this:
Although I must admit it was cute when he surprised me with his cute rendition of "Jingle Bells" which of course he learned from Blue's Clues.
So, it is the festive holiday season and there's no getting away from it. What else can I do but wish everyone a Happy Hanukkah, Merry Christmas, Joyous Kwanzaa, Season's Greetings, or just "enjoy the winter and try to stay warm."
If you want to get me a gift, you missed your chance because all I really wanted this holiday season was for someone to come to my home and pull out the plugs on all my TVs so I wouldn't have wasted that half hour on the hour-long VH1 special "So Jewtastic."
If this time of year ("The December Dilemma") really gets to you, don't worry... Spring is almost here. And that means it will soon be time for more holidays! Eastover (Easter+Passover) anyone?
This new-age creation that intertwines Christmas and Hanukkah began a couple of years ago with an episode of Fox's teen soap opera "The O.C." I don't watch the show but my wife explained that the character Seth Cohen (played by real Jew Adam Brody) created the faux holiday for his interfaith (Protestant-Jewish) family. Now the show has its annual "Chrismukkah" episode. This year (again second-hand info from the wife), they even went so far as to create a "The Chrismukkah Bar Mitz-vahkkah" so a youngster will rake in some Bar Mitzvah gift money for the family. Nice!
The Chrismukkah idea has been turned into a major moneymaking operation on its own. The O.C. producer Warner Bros. is now selling Chrismukkah greeting cards, T-shirts, photo albums, and more online.And the O.C. isn't the only show on TV capitalizing off the Chrismukkah idea. "Girlfriends" is another show I have never watched (or even heard of before). I'm told from an e-mail sent out over the Conservative Rabbi listserv that it "is a popular series on UPN about four young Black women, their lives, loves, and lamentations." Rabbi Elliot Gertel, a colleague from
He goes on to write "The episode, "All G-d's Children," begins with Toni (Jill Marie Jones) showing her friends a power point presentation she has prepared in video to impress the judge presiding over her custody battle for baby daughter Morgan with her ex husband, Todd (Jason Pace). She has decided that her willingness to expose the baby both to her Black heritage and to Todd's Jewish heritage will win her points in court. She highlights both Christmas and Chanukah and even throws in a "mazal tov" for good measure. She has even agreed to invite Todd and his mother, along with her family and friends, in order to celebrate Christmas and Chanukah together, since the first candle falls on Christmas Day. The combined celebration is a disaster from the start."
Really? I'm shocked! I'm all for holidays and ritual. I just think these holidays should be kept separate. If someone chooses to celebrate another faith's holiday, Ge Gesundt! But there is no getting away from this silly notion of trying to weave two very different religious tradition's holy days together. So while I was delighted to see my 2-year-old's favorite TV show "Blue's Clues" include Hanukkah in a recent episode, I was less than thrilled when the song they taught my son went something like this:
Deck the halls with a Menorah, falalalalalalalala!
Although I must admit it was cute when he surprised me with his cute rendition of "Jingle Bells" which of course he learned from Blue's Clues.
So, it is the festive holiday season and there's no getting away from it. What else can I do but wish everyone a Happy Hanukkah, Merry Christmas, Joyous Kwanzaa, Season's Greetings, or just "enjoy the winter and try to stay warm."
If you want to get me a gift, you missed your chance because all I really wanted this holiday season was for someone to come to my home and pull out the plugs on all my TVs so I wouldn't have wasted that half hour on the hour-long VH1 special "So Jewtastic."
If this time of year ("The December Dilemma") really gets to you, don't worry... Spring is almost here. And that means it will soon be time for more holidays! Eastover (Easter+Passover) anyone?
Tuesday, December 20, 2005
Palestinians Celebrate Ariel Sharon's Stroke
From israellycool.com
[After Ariel Sharon's stroke put him in the hospital, he was heard] making jokes, replete with double entendres.
A Palestinian youth celebrates in Gaza after hearing that Israeli Prime Minister Ariel Sharon was moved into hospital December 18, 2005. (Suhaib Salem/Reuters)
Here are some more pictures of the celebrations, with captions I imagine AP and Reuters would have preferred to have used:
Palestinians pray for the speedy recovery of Israeli Prime Minister Ariel Sharon in a street of downtown Gaza City after hearing news of Sharon's health condition. (AP Photo)
A Palestinian man does the dance of joy, despite the risk of impaling his groin on the edge of the car window, when hearingthat Israeli Prime Minister Ariel Sharon was making a recovery afterhaving suffered a minor stroke. (REUTERS)
A Palestinian squeegieman hands out sweets to a customer after hearing that Israeli Prime Minister Ariel Sharon was making a recovery after having suffered a minor stroke. (AP)
Thursday, December 15, 2005
From the Bush League
"I can't imagine someone like Saddam Hussein understanding the meaning of Hanukkah."-President George W. Bush
"A Jewcy Chanukah"
From the New York Times
A Happy Hipster Hanukkah
By STEPHANIE ROSENBLOOM
HELLOOOOOOOO Jews!" the M.C. shouted to the 1,000 or so people sipping drinks and jostling elbows in the hazy purple light of Crobar, the Chelsea club, on Sunday evening. Disco balls twinkled. Electric menorahs glowed. In the candlelighted V.I.P. area, people bit into chocolate Hanukkah gelt. From a stage on the dance floor Rachel Dratch of "Saturday Night Live" bemoaned being Jewish at Christmastime, and Triumph the Insult Comic Dog, the foul-mouthed puppet, belted out a joyous rendition of "Shalom Aleichem." It was not long before people were waving their arms above their heads and lobbing inflatable dreidels through the air like beach balls.
There was a name for this merriment: "A Jewcy Chnukah," a freewheeling celebration of the holiday produced by Jewcy, a group that brings together young Jews through celebrity-filled events. (Proceeds from Sunday night went to Natan, a philanthropic organization that supports projects that engage young Jews in their religion and heritage.) At the end of the evening, which included performances by the rocker Perry Farrell and the cast of "The 25th Annual Putnam County Spelling Bee," Jon Steingart, a founder of Jewcy, peered down at the packed dance floor. "This," he said, "bodes very well."
"A Jewcy Chanukah" is but one of many kitschy celebrations that in the past few years have made comedy as much a part of Hanukkah as latkes and sour cream. The irreverent and sometimes R-rated Hanukkah productions, popping up during what many people have called a Jewish hipster moment, are largely a reaction to what many Jews say is an overwhelming amount of Christmas hoopla. Their humor-laden productions attract thousands of young Jews (some of whom have never gravitated toward their own culture before) and, perhaps inadvertently, raise the question of what it means to be Jewish.
"We have 12 months of the year to assert our Jewish identity, so why now?" said Rob Tannenbaum, one half of the variety show "What I Like About Jew." "The time of year that I feel most like a minority group is Christmas."
Mr. Tannenbaum said he tries to convey his feelings to his Christian friends by asking them to imagine this: "Everywhere you go strangers say to you, 'Merry Ramadan.' Anywhere you go you can't get into a store because people are bowing to Mecca. You'd be an angry minority. You'd be like, 'Enough of this Ramadan all ready.' "
Christmas has gotten out of hand, said Jackie Hoffman, who is starring in "Chanukah at Joe's Pub," a one-woman show. "No one does 'The Sukkot Revue,' " she said, referring to the autumnal Jewish holiday, "because then we're not being badgered."
Some Jews feel Hanukkah, which begins this year at sundown on Dec. 25, is the perfect time for comic relief because it is not a significant holiday. "We don't do this with Yom Kippur and Rosh Hashana," said Joshua Neuman, the editor in chief and publisher of Heeb magazine. "There's an added comedic value in that we know it is largely the result of American commodity culture."
Hanukkah is a minor, generally child-centered holiday that celebrates the victory of the Jews over the Syrian Greeks around 165 B.C. No classic Hanukkah films or ballets were inspired by it. There is no "Miracle on Hester Street," no "Radio City Hanukkah Spectacular." Jewish songwriters have been more inclined to compose Christmas songs, including many of the most beloved: "White Christmas" (Irving Berlin), "The Christmas Song: Chestnuts Roasting on an Open Fire" (Mel Tormé) and "We Need a Little Christmas" (Jerry Herman), to name but three. Adam Sandler's 1995 "Hanukkah Song," in which he enumerates Jewish (and semi-Jewish) celebrities, is the closest thing to a mainstream Hanukkah tune.
"I think Sandler was the catalyst for a lot of this," said Robert Smigel, the voice (and hand) behind Triumph, after his performance on Sunday. "A lot of that was him asserting himself as a Jew."
In 1997 the creators of "South Park" mined the potential agony of being a Jewish child during December with the lament, "It's Hard to be a Jew on Christmas." By 2003 T-shirts that read "Jewcy" were selling like potato hot cakes, and Jewish hip-hop went from a simmer to a boil. On Monday VH1 will attempt to understand why Judaism is all the rage with a pop culture special called "So Jewtastic." An excerpt from the show's press material reads, "In an age when Madonna demands to be called 'Esther,' Jon Stewart is a sex symbol and seemingly everyone speaks a little Yiddish, it's never been hipper to be a Jew."
Chris Mazzilli, the owner of Gotham Comedy Club, said its annual "A Very Jewish Christmas" is one of its most successful shows. This year he expects about 800 people, up from about 400 last year.
"For us it was a lot easier six years ago," Mr. Tannenbaum said. "There was a lot less competition on Christmas Eve. It was us or the Matzo Ball. Our only competition was a bunch of pathetic Jewish singles trying to drink enough Manischewitz to forget that they were probably going to be alone on New Year's Eve."
This year "What I Like About Jew" will have its largest tour ever, a six-city romp around the East Coast. "Like most other trends," Mr. Tannenbaum said, "the Jewish holiday hipster started in New York and has spread outward."
The movement is likely to only go so far, said Rabbi Marc Gellman, part of "The God Squad," an interfaith cable television show, and a Newsweek.com columnist. "This revival is primarily a New York-L.A. thing, and it's the result of the fact that the only geographical region that has a majority of Jews outside Israel is Manhattan," he said. "If you live in Wichita, the new hip Jewish movement will never reach you."
That these Hanukkah shows tend to be the product of secular Jews also keeps the mood light.
Over the last three years more and more young Jews have been flaunting their heritage, donning T-shirts that proclaim their Semitic roots, listening to the Hasidic reggae singer Matisyahu and climbing onto the celebrity-driven kabbalah bandwagon. And though many occupy the same Lower East Side walk-ups that their grandparents once did, they are not interested in quietly assimilating. They identify more with the cultural trappings of Judaism - the music, the cuisine, the humor - than with the teachings of the Torah.
"We ourselves are less observant Jews, but we are still very culturally Jewish," Mr. Steingart of Jewcy said. The comedian Rebecca Drysdale is of like mind. "My connection with being Jewish is not a religious one," she said. "It's cultural."
Mr. Neuman explained: "There's this emerging sense of new Jewish culture that is self-consciously postdenominational and largely devoid of religious context."
But those who define themselves as "cultural" Jews may alter their definitions over time, Rabbi Gellman said. "When they have kids," he said, "they'll say: 'What do you mean? Of course my kid will have a bar mitzvah.' " He also pointed out that while some people call themselves "cultural" Jews, "Judaism defines identity by blood, not by belief." Translation: If your mother is Jewish, so are you.
"I think they know very little about Judaism, but they seem to be crying out for some identity," said Ms. Hoffman, who has nine years of yeshiva under her belt. "I don't know if this generation knows much about Sophie Tucker and Mort Sahl and George Jessel. I think they're just grasping for something during such an unbelievable onslaught," she said, referring to the Christmas season. It is good that people are grasping, she explained, but added that taking a Judaism class can be worthwhile. "Investigate before you declare yourself a Jew in name only," she said. "It's not so bad."
Triumph the Insult Comic Dog riffed on that topic on Sunday night. "Jewcy is the bold new movement of cool Jews," Triumph said, his gravelly voice dripping with sarcasm. "Yeah, we want to be cool. We're Jews, like the Beasties! We don't want to be nerdy, like Einstein." Then he admonished: "Crack open a Torah. Learn something. That's right! I'm lecturing you bitches!"
The lecture came lovingly gift wrapped in humor, but like many jokes it contained an element of truth. "It's not just a kitschy subject matter," Mr. Smigel said later. "It can be reduced to that, and that's a fear of the older generation. I feel very lucky that I got to get a real education in the religion."
Some people do not enjoy the new Hanukkah shows. "The older generation is often uncomfortable with our performances," Mr. Tannenbaum said. "There is a sense that was common in an older generation that you shouldn't do anything that could be bad for the Jews. Don't be loud. Don't be vulgar. Don't be proud. Blend in. Assimilate. Finish college."
During the first song in "What I Like About Jew" (one of the milder lyrics is "She puts the whore in hora"), Mr. Tannenbaum said he usually hears "a chair scraping and a pair of orthopedic shoes leaving the room."
No such exit was made at "A Jewcy Chanukah" on Sunday. After two hours of music and comedy, Perry Farrell mixed the sacred and secular by singing "Avenu Malkenu" and "Jane Says." Then he curled his string bean body over a microphone and cried, "Happy Hanukkah!" in a voice so joyful, he might as well have shouted, "Happy Christmas to all, and to all a good night."
A Happy Hipster Hanukkah
By STEPHANIE ROSENBLOOM
HELLOOOOOOOO Jews!" the M.C. shouted to the 1,000 or so people sipping drinks and jostling elbows in the hazy purple light of Crobar, the Chelsea club, on Sunday evening. Disco balls twinkled. Electric menorahs glowed. In the candlelighted V.I.P. area, people bit into chocolate Hanukkah gelt. From a stage on the dance floor Rachel Dratch of "Saturday Night Live" bemoaned being Jewish at Christmastime, and Triumph the Insult Comic Dog, the foul-mouthed puppet, belted out a joyous rendition of "Shalom Aleichem." It was not long before people were waving their arms above their heads and lobbing inflatable dreidels through the air like beach balls.
There was a name for this merriment: "A Jewcy Chnukah," a freewheeling celebration of the holiday produced by Jewcy, a group that brings together young Jews through celebrity-filled events. (Proceeds from Sunday night went to Natan, a philanthropic organization that supports projects that engage young Jews in their religion and heritage.) At the end of the evening, which included performances by the rocker Perry Farrell and the cast of "The 25th Annual Putnam County Spelling Bee," Jon Steingart, a founder of Jewcy, peered down at the packed dance floor. "This," he said, "bodes very well."
"A Jewcy Chanukah" is but one of many kitschy celebrations that in the past few years have made comedy as much a part of Hanukkah as latkes and sour cream. The irreverent and sometimes R-rated Hanukkah productions, popping up during what many people have called a Jewish hipster moment, are largely a reaction to what many Jews say is an overwhelming amount of Christmas hoopla. Their humor-laden productions attract thousands of young Jews (some of whom have never gravitated toward their own culture before) and, perhaps inadvertently, raise the question of what it means to be Jewish.
"We have 12 months of the year to assert our Jewish identity, so why now?" said Rob Tannenbaum, one half of the variety show "What I Like About Jew." "The time of year that I feel most like a minority group is Christmas."
Mr. Tannenbaum said he tries to convey his feelings to his Christian friends by asking them to imagine this: "Everywhere you go strangers say to you, 'Merry Ramadan.' Anywhere you go you can't get into a store because people are bowing to Mecca. You'd be an angry minority. You'd be like, 'Enough of this Ramadan all ready.' "
Christmas has gotten out of hand, said Jackie Hoffman, who is starring in "Chanukah at Joe's Pub," a one-woman show. "No one does 'The Sukkot Revue,' " she said, referring to the autumnal Jewish holiday, "because then we're not being badgered."
Some Jews feel Hanukkah, which begins this year at sundown on Dec. 25, is the perfect time for comic relief because it is not a significant holiday. "We don't do this with Yom Kippur and Rosh Hashana," said Joshua Neuman, the editor in chief and publisher of Heeb magazine. "There's an added comedic value in that we know it is largely the result of American commodity culture."
Hanukkah is a minor, generally child-centered holiday that celebrates the victory of the Jews over the Syrian Greeks around 165 B.C. No classic Hanukkah films or ballets were inspired by it. There is no "Miracle on Hester Street," no "Radio City Hanukkah Spectacular." Jewish songwriters have been more inclined to compose Christmas songs, including many of the most beloved: "White Christmas" (Irving Berlin), "The Christmas Song: Chestnuts Roasting on an Open Fire" (Mel Tormé) and "We Need a Little Christmas" (Jerry Herman), to name but three. Adam Sandler's 1995 "Hanukkah Song," in which he enumerates Jewish (and semi-Jewish) celebrities, is the closest thing to a mainstream Hanukkah tune.
"I think Sandler was the catalyst for a lot of this," said Robert Smigel, the voice (and hand) behind Triumph, after his performance on Sunday. "A lot of that was him asserting himself as a Jew."
In 1997 the creators of "South Park" mined the potential agony of being a Jewish child during December with the lament, "It's Hard to be a Jew on Christmas." By 2003 T-shirts that read "Jewcy" were selling like potato hot cakes, and Jewish hip-hop went from a simmer to a boil. On Monday VH1 will attempt to understand why Judaism is all the rage with a pop culture special called "So Jewtastic." An excerpt from the show's press material reads, "In an age when Madonna demands to be called 'Esther,' Jon Stewart is a sex symbol and seemingly everyone speaks a little Yiddish, it's never been hipper to be a Jew."
Chris Mazzilli, the owner of Gotham Comedy Club, said its annual "A Very Jewish Christmas" is one of its most successful shows. This year he expects about 800 people, up from about 400 last year.
"For us it was a lot easier six years ago," Mr. Tannenbaum said. "There was a lot less competition on Christmas Eve. It was us or the Matzo Ball. Our only competition was a bunch of pathetic Jewish singles trying to drink enough Manischewitz to forget that they were probably going to be alone on New Year's Eve."
This year "What I Like About Jew" will have its largest tour ever, a six-city romp around the East Coast. "Like most other trends," Mr. Tannenbaum said, "the Jewish holiday hipster started in New York and has spread outward."
The movement is likely to only go so far, said Rabbi Marc Gellman, part of "The God Squad," an interfaith cable television show, and a Newsweek.com columnist. "This revival is primarily a New York-L.A. thing, and it's the result of the fact that the only geographical region that has a majority of Jews outside Israel is Manhattan," he said. "If you live in Wichita, the new hip Jewish movement will never reach you."
That these Hanukkah shows tend to be the product of secular Jews also keeps the mood light.
Over the last three years more and more young Jews have been flaunting their heritage, donning T-shirts that proclaim their Semitic roots, listening to the Hasidic reggae singer Matisyahu and climbing onto the celebrity-driven kabbalah bandwagon. And though many occupy the same Lower East Side walk-ups that their grandparents once did, they are not interested in quietly assimilating. They identify more with the cultural trappings of Judaism - the music, the cuisine, the humor - than with the teachings of the Torah.
"We ourselves are less observant Jews, but we are still very culturally Jewish," Mr. Steingart of Jewcy said. The comedian Rebecca Drysdale is of like mind. "My connection with being Jewish is not a religious one," she said. "It's cultural."
Mr. Neuman explained: "There's this emerging sense of new Jewish culture that is self-consciously postdenominational and largely devoid of religious context."
But those who define themselves as "cultural" Jews may alter their definitions over time, Rabbi Gellman said. "When they have kids," he said, "they'll say: 'What do you mean? Of course my kid will have a bar mitzvah.' " He also pointed out that while some people call themselves "cultural" Jews, "Judaism defines identity by blood, not by belief." Translation: If your mother is Jewish, so are you.
"I think they know very little about Judaism, but they seem to be crying out for some identity," said Ms. Hoffman, who has nine years of yeshiva under her belt. "I don't know if this generation knows much about Sophie Tucker and Mort Sahl and George Jessel. I think they're just grasping for something during such an unbelievable onslaught," she said, referring to the Christmas season. It is good that people are grasping, she explained, but added that taking a Judaism class can be worthwhile. "Investigate before you declare yourself a Jew in name only," she said. "It's not so bad."
Triumph the Insult Comic Dog riffed on that topic on Sunday night. "Jewcy is the bold new movement of cool Jews," Triumph said, his gravelly voice dripping with sarcasm. "Yeah, we want to be cool. We're Jews, like the Beasties! We don't want to be nerdy, like Einstein." Then he admonished: "Crack open a Torah. Learn something. That's right! I'm lecturing you bitches!"
The lecture came lovingly gift wrapped in humor, but like many jokes it contained an element of truth. "It's not just a kitschy subject matter," Mr. Smigel said later. "It can be reduced to that, and that's a fear of the older generation. I feel very lucky that I got to get a real education in the religion."
Some people do not enjoy the new Hanukkah shows. "The older generation is often uncomfortable with our performances," Mr. Tannenbaum said. "There is a sense that was common in an older generation that you shouldn't do anything that could be bad for the Jews. Don't be loud. Don't be vulgar. Don't be proud. Blend in. Assimilate. Finish college."
During the first song in "What I Like About Jew" (one of the milder lyrics is "She puts the whore in hora"), Mr. Tannenbaum said he usually hears "a chair scraping and a pair of orthopedic shoes leaving the room."
No such exit was made at "A Jewcy Chanukah" on Sunday. After two hours of music and comedy, Perry Farrell mixed the sacred and secular by singing "Avenu Malkenu" and "Jane Says." Then he curled his string bean body over a microphone and cried, "Happy Hanukkah!" in a voice so joyful, he might as well have shouted, "Happy Christmas to all, and to all a good night."
Tuesday, December 13, 2005
OY! VH1 IS "SO JEWTASTIC"
"VH1 ALL ACCESS: SO JEWTASTIC" PREMIERES DECEMBER 19 at 9 PM
In an age when Madonna demands to be called "Esther," Jon Stewart is a sex symbol and seemingly everyone speaks a little Yiddish, it's never been hipper to be a Jew. VH1's "All Access Presents: So Jewtastic" celebrates everything you knew- and lots of stuff you didn't about being Jewish.
Thanks to a mensch laden panel of pundits, "So Jewtastic" premiering Monday, December 19 at 9 PM, will answer questions like: Why is it hip to be a Jew? (the trendy rise of Kabbalah,) Are Jews crunk? (the marriage of Jews and hip hop) and what's the deal with Jewish stereotypes (money, sex and sports)? Jackie Mason will give classic lessons in "Yiddish 101" and an attempt will be made to figure out once and for all why Jews are so funny. So put down that gefilte fish and pop open some Manischewitz, being Jewish has never been "So Jewtastic!"
A variety of music artists, TV and film stars, comedians, journalists and other celebrities come together to dish on all things Jewish, including Brooke Burke, Ben Lee, Evan Seinfeld, Scott Ian, Matisyahu, Darryl McDaniels, Jackie Mason, Dr. Ruth, comedian Elon Gold, Dustin Diamond, Baby the rapper, LA Time's Joel Stein, Warner Music Group's chairman and CEO Lyor Cohen, Ron Jeremy, Rob Tannenbaum from the rock band What I Like About Jew, Atlantic Records' president Julie Greenwald, Bill Adler and Heeb magazine's Josh Neuman.
The show will cover topics such as:
Jewish Stereotypes: "So Jewtastic" does not tip toe around the lingering stereotypes surrounding the Jewish community and asks whether there's any truth to the tired old assumptions about the Jewish mother, neuroses and sex.
It's Hip To Be A Jew: Everywhere you look, on TV, in the movies and in music there's a homie of Moses. From Madonna practicing Kabbalah to Seth from the OC to Orlando Bloom in Troy, it is now cool to be Jewish. Even non-Jews like Demi Moore and Britney are proudly wearing red string bracelets.
Yiddish 101: Class is in session as Jackie Mason explains the meaning of various Yiddish words.
Oy? Yo!: VH1 will remix both Jewish and hip hop culture as it examines the bizarre intersection of Jews and Hip Hop. Jews have always worked behind the scenes in hip-hop (Def Jam was Co-Founded by Rick Rubin and Lyor Cohen just to name a few) but now it seems like most Jewish kids are drawn to hip-hop more than ever. See the first ever Jewish/ hip hop"Bling Off", as rap superstar, Baby, teaches a Jewish Bubbe (grandmother) the basics of blinging properly.
From The Shtetl To Heavy Metal: Jews have played a key role in Hard Rock/Heavy Metal (Gene Simmons, Paul Stanley, David Lee Roth and many more). Is that the reason Jews are so loud...in music that is? Rockers Evan Seinfeld of Biohazard and Scott Ian of Anthrax provide their take on the heebs who head bang, Bar Mitzvah pics included.
Jews In Comedy: VH1 tickles your funny bone as we explore what's so funny about being Jewish. Even non-Jewish families on TV are Jewish (and played by Jewish actors), like the Costanzas on 'Seinfeld.' We send comedian Elon Gold to the famous Canter's deli in LA on a quest for answers to questions even some Jews can't answer with a segment titled: "Jew got questions, Jew got answers." What is a mohel? Why is there a hole in the middle of a bagel? Do you like gefilte fish enough to try it on TV?
Jews In Sports: From wrestler Goldberg to baseball star Shawn Green to Jay Fiedler of the NY Jets, Jews are getting down and dirty. And the very few of them are surprisingly good at it.
For more information .
In an age when Madonna demands to be called "Esther," Jon Stewart is a sex symbol and seemingly everyone speaks a little Yiddish, it's never been hipper to be a Jew. VH1's "All Access Presents: So Jewtastic" celebrates everything you knew- and lots of stuff you didn't about being Jewish.
Thanks to a mensch laden panel of pundits, "So Jewtastic" premiering Monday, December 19 at 9 PM, will answer questions like: Why is it hip to be a Jew? (the trendy rise of Kabbalah,) Are Jews crunk? (the marriage of Jews and hip hop) and what's the deal with Jewish stereotypes (money, sex and sports)? Jackie Mason will give classic lessons in "Yiddish 101" and an attempt will be made to figure out once and for all why Jews are so funny. So put down that gefilte fish and pop open some Manischewitz, being Jewish has never been "So Jewtastic!"
A variety of music artists, TV and film stars, comedians, journalists and other celebrities come together to dish on all things Jewish, including Brooke Burke, Ben Lee, Evan Seinfeld, Scott Ian, Matisyahu, Darryl McDaniels, Jackie Mason, Dr. Ruth, comedian Elon Gold, Dustin Diamond, Baby the rapper, LA Time's Joel Stein, Warner Music Group's chairman and CEO Lyor Cohen, Ron Jeremy, Rob Tannenbaum from the rock band What I Like About Jew, Atlantic Records' president Julie Greenwald, Bill Adler and Heeb magazine's Josh Neuman.
The show will cover topics such as:
For more information .
Monday, December 12, 2005
RabbiCops
From the JTA
Israeli ‘rabbicops’ probed
Hundreds of Israeli policemen are believed to be obtaining rabbinical ordination to boost their salaries.
Citing Justice Ministry sources, Ha’aretz reported in a weekend expose that as many as 600 policemen have taken courses for the Orthodox clergy so they could receive $430 monthly stipends.
According to the newspaper, some of the “rabbicops” are openly secular, and the sages administering the ordination courses have been known to allow their students to abbreviate the studies for the sake of convenience.
Police spokesmen declined comment on the affair, citing a probe already under way.
Israeli ‘rabbicops’ probed
Hundreds of Israeli policemen are believed to be obtaining rabbinical ordination to boost their salaries.
Citing Justice Ministry sources, Ha’aretz reported in a weekend expose that as many as 600 policemen have taken courses for the Orthodox clergy so they could receive $430 monthly stipends.
According to the newspaper, some of the “rabbicops” are openly secular, and the sages administering the ordination courses have been known to allow their students to abbreviate the studies for the sake of convenience.
Police spokesmen declined comment on the affair, citing a probe already under way.
Sunday, December 11, 2005
I wonder if this works for Hebrew too?
Can you read this?
Olny srmat poelpe can.
I cdnuolt blveiee taht I cluod aulaclty uesdnatnrd
waht I was rdanieg. The phaonmneal pweor of the hmuan mnid, aoccdrnig to a rscheearch at Cmabrigde Uinervtisy, it deosn't mttaer in waht oredr the ltteers in a wrod are, the olny iprmoatnt tihng is taht the frist and lsat ltteer be in the rghit pclae. The rset can be a taotl mses and you can sitll raed it wouthit a porbelm. Tihs is bcuseae the huamn mnid deos not raed ervey lteter by istlef, but the wrod as a wlohe. Amzanig huh? yaeh and I awlyas tghuhot slpeling was ipmorantt!
Olny srmat poelpe can.
I cdnuolt blveiee taht I cluod aulaclty uesdnatnrd
waht I was rdanieg. The phaonmneal pweor of the hmuan mnid, aoccdrnig to a rscheearch at Cmabrigde Uinervtisy, it deosn't mttaer in waht oredr the ltteers in a wrod are, the olny iprmoatnt tihng is taht the frist and lsat ltteer be in the rghit pclae. The rset can be a taotl mses and you can sitll raed it wouthit a porbelm. Tihs is bcuseae the huamn mnid deos not raed ervey lteter by istlef, but the wrod as a wlohe. Amzanig huh? yaeh and I awlyas tghuhot slpeling was ipmorantt!
Wednesday, December 07, 2005
Happy Chanukkah Bill O'Reilly
The O'Reilly Factor's Bill O'Reilly used a year-old clip from Comedy Central's The Daily Show in an attempt to make it look as though Comedy Central (or "Secular Central" as he called it) was out to get Christmas.
Bill O'Reilly: "Predictably, the opponents of public displays of Christmas continue to put forth counterparts on "Secular Central" -- I mean, Comedy Central. They said this:"
The clip he then showed was of Comedy Central's The Daily Show correspondent Samantha Bee in front of a calendar stating: "[But really let's face it, all other days bow down to the 25th:] Christmas. It's the only religious holiday that's also a Federal holiday. That way Christians can go to their services and everyone else can stay home and reflect on the true meaning of Separation of Church and State."
Great quote, but the only problem is that the episode is from December 1, 2004 (over a year ago). Easy to recognize this as Samantha Bee is now pregnant and extremely showing while in the segment she was not.
On tonight's episode, the pregnant Samantha Bee deadpanned that you could tell the clip was from last year because of the different shade of highlights in her hair, as she then exited stage right exclaiming that her water had just broken.
The other funny line from Samantha Bee in that same segment a year ago was: "Oh, crap, I forgot Chanukah! Ooh! Chanukah's on the 7th. How could I forget the holiday that starts on a different day every year and commemorates a lamp not going out?"
Yep, Chanukah on the 7th (of December). That's another way to know that the clip was from last year when Chanukah was in fact on the 7th.
Bill O'Reilly finished his supposed rip on the Daily Show with "And a Merry Christmas to you, Jon Stewart."
Well, Bill O'Reilly, I wish you a Chanukah Sameach!
Bill O'Reilly: "Predictably, the opponents of public displays of Christmas continue to put forth counterparts on "Secular Central" -- I mean, Comedy Central. They said this:"
The clip he then showed was of Comedy Central's The Daily Show correspondent Samantha Bee in front of a calendar stating: "[But really let's face it, all other days bow down to the 25th:] Christmas. It's the only religious holiday that's also a Federal holiday. That way Christians can go to their services and everyone else can stay home and reflect on the true meaning of Separation of Church and State."
Great quote, but the only problem is that the episode is from December 1, 2004 (over a year ago). Easy to recognize this as Samantha Bee is now pregnant and extremely showing while in the segment she was not.
On tonight's episode, the pregnant Samantha Bee deadpanned that you could tell the clip was from last year because of the different shade of highlights in her hair, as she then exited stage right exclaiming that her water had just broken.
The other funny line from Samantha Bee in that same segment a year ago was: "Oh, crap, I forgot Chanukah! Ooh! Chanukah's on the 7th. How could I forget the holiday that starts on a different day every year and commemorates a lamp not going out?"
Yep, Chanukah on the 7th (of December). That's another way to know that the clip was from last year when Chanukah was in fact on the 7th.
Bill O'Reilly finished his supposed rip on the Daily Show with "And a Merry Christmas to you, Jon Stewart."
Well, Bill O'Reilly, I wish you a Chanukah Sameach!
Tuesday, December 06, 2005
No More Pork in Washington!
White House goes kosher
From the JTA
The White House koshered its kitchen ahead of its annual Chanukah reception.
Petak Caterers, under the joint supervision of the Bergen County, N.J., rabbinical council and Washington representatives of Chabad, will serve Glatt kosher meat at the dinner Tuesday night. The meeting is taking place early because President Bush and much of the Washington establishment leaves the city around Dec. 25, when Chanukah starts this year.
The White House said it was the first time that First Lady Laura Bush had handed over the kitchen to kosher caterers for a Chanukah celebration; previous kosher caterers brought food in from outside.
“The First Lady said if the function is kosher, it makes it more comfortable for her guests, and it makes it more comfortable for her,” said Rabbi Levi Shemtov, Chabad’s representative in Washington. Bush will meet with Jewish educators before the party, which hosts a cross-section of the Jewish leadership.
From the JTA
The White House koshered its kitchen ahead of its annual Chanukah reception.
Petak Caterers, under the joint supervision of the Bergen County, N.J., rabbinical council and Washington representatives of Chabad, will serve Glatt kosher meat at the dinner Tuesday night. The meeting is taking place early because President Bush and much of the Washington establishment leaves the city around Dec. 25, when Chanukah starts this year.
The White House said it was the first time that First Lady Laura Bush had handed over the kitchen to kosher caterers for a Chanukah celebration; previous kosher caterers brought food in from outside.
“The First Lady said if the function is kosher, it makes it more comfortable for her guests, and it makes it more comfortable for her,” said Rabbi Levi Shemtov, Chabad’s representative in Washington. Bush will meet with Jewish educators before the party, which hosts a cross-section of the Jewish leadership.
Friday, December 02, 2005
Alan Dershowitz in Ann Arbor
Professor Alan Dershowitz, Harvard's Felix Frankfurter Professor of Law, visited University of Michigan Hillel Foundation on Thursday before addressing the Jewish Law Students Association at the Michigan Union on the topic of Israel advocacy on campus. Here are some photos of Mr. Dershowitz in my office and at the Michigan Union (with Law School dean Evan Caminker and members of the Law School faculty).
Thursday, December 01, 2005
Q&A with Chancellor Ismar Schorsch
From the Jewish Journal of Greater Los Angeles
by Amy Klein, Religion Editor
Dr. Ismar Schorsch, chancellor of the Jewish Theological Seminary (JTS) in New York, will retire in June. In that role, he has been informally considered the closest thing that the Conservative movement has to a leader. Schorsch, 70, met with The
Journal to assess his two decades heading the seminary and his hopes for the future.
The Jewish Journal: Many observers say the next leader of the seminary has to be more than an academic or a capable university administrator — that the next leader will have to assume a crucial leadership role with the Conservative movement. How do you see the role of the next chancellor?
Ismar Schorsch: The chancellor is the head of the Conservative movement. And the chancellor often speaks of theology and religion, [giving] voice to Conservative Judaism in the public arena.
JJ: What did you originally set out to accomplish as chancellor? What do you think you did accomplish?
IS: I can’t say I came in with a well-formed agenda. Early on in my career, I did set a set of priorities for my administration — I was determined to make Jewish education the top priority of the seminary. I never wavered from that goal. I would say that my greatest accomplishment was significantly and largely the investment in serious Jewish education. We created the William Davidson Graduate School of Jewish Education, which is by far the largest school in the country.
The School of Education has had an enormous impact on the other schools of the seminary. Many of the rabbinical and cantorial students are taking a masters of Jewish education. They are clearly going to be advocates of Jewish education w
hen they finish their education. There will be a team effort in synagogues — you will have the rabbi, the cantor and the educational director all committed to serious education from preschool to adult learning. I think the creation of the School of Education has been an enormous catalyst for what I think is the only effective, viable response to the challenge of assimilation in American society, and that is serious Jewish education.
JJ: What has been your greatest challenge as chancellor?
IS: When I came in, we were still in the throes of ordaining women rabbis. We were not admitting women to cantorial school, and I immediately set about admitting qualified women students. And then we promoted the employment of women rabbis and cantors in the movement. So I would say that the integration of women students into the movement and cantorial school occupied my attention in the first [half of his time as chancellor].
JJ: You helped integrate women into the movement. But they are not at the place they necessarily need to be: The Rabbinical Assembly’s (RA) report last year found that women make less money and don’t serve as leaders of major synagogues.
IS: I think the publication of the study itself is an important step. It’s crystallized the problem and intensified the advocacy by the RA and the seminary for equalizing pay and employing women in larger congregations. I think that’s happening. There’s been a positive response to the critical study of women in the rabbinate. There are women getting more interviews in larger congregations and getting positions there.
JJ: Why hasn’t it happened yet?
IS: Cultural change is slow. It’s naive to expect a change of that magnitude to occur from one year to the next. The transition may be frustrating, but I think it’s inevitable. Proactive measures and advocacy can accelerate the process but not eliminate it.
JJ: Why are you retiring now?
IS: There are some other things I’d like to do. I’m first and foremost a scholar; I came from the faculty, and I want to return to the faculty. I want to write a number of pieces that I have been working on, and I want to return to full-time teaching.
JJ: The seminary won’t ordain openly gay rabbis. Do you see a change coming in the future? Do you think a part of the movement will break off because of the gay rights issue?
IS: I want to address the larger issue of what direction the Conservative movement should take. The Conservative movement should reaffirm the correctness and power of its base with Jewish law ... the Conservative movement should not try and be a rainbow. It needs to reaffirm the validity of traditional Judaism — that’s what the word ‘conserve’ means. The Conservative movement was created as a reaction to extreme reform in this society, which knows no limits. It is incumbent upon the Conservative movement to advocate traditional Jewish values and practice.
JJ:
Who are the leading candidates to replace you?
IS: I am not involved in the search for my successor.
JJ: What do you consider a failure in your term or something you did not manage to accomplish?
IS: I would have liked to accomplish more in Israel. I think [the Conservative movement] is still small and fragile in Israel. In the mid-’90s, I led a national campaign to eliminate the office of the chief rabbinate, to have the State of Israel treat Reform and Conservative rabbis exactly as they treat Orthodox rabbis, to achieve a measure of separation between Orthodoxy and State of Israel. I can’t say that campaign has succeeded.
JJ: Ehud Bandel, the head of the movement in Israel, the Masorti movement, was let go this summer. How can the movement grow in Israel?
IS: The movement [here] has not been [good] about raising money [for Israel.] The great success [there] has been the Schecter Institute of Jewish Studies. The Schecter Institute is having an enormous impact on education in the State of Israel through the Tali schools, which is a network of Conservative Israeli schools.
I think more financial support is critical to grow the movement in Israel. Good leadership would help a lot. The resistance to non-Orthodox growth in Israel is formidable.
JJ: The Ziegler School of Rabbinic Studies in Los Angeles was founded from the University of Judaism during your leadership and didn’t please many on the East Coast, as it created a center for rabbinic study on the West Coast. Do you think JTS will always be the leading organization of the movement? How would you categorize the relationship between the East and West Coast schools?
IS: The seminary, to its enormous credit, has created a number of very significant institutions in the Jewish world. It created the University of Judaism after the Second World War, and it created the Jewish Museum in New York 100 years ago, which today houses the finest Jewish library outside the State of Israel. The seminary created the Schecter Institute, which is today a fully accredited Israeli institution. The seminary has a very fine track record in spawning institutions that grow to maturity and gain independence. That is not something to be diminished.
I’m proud of the accomplishments of the University of Judaism; our relationship with the Ziegler school is excellent. Our students spend a year together. We do placement together. There is a good deal of traffic and collaboration. There is neither animosity nor competition. What you have today are a number of Conservative seminaries producing leadership for the Conservative movement. What has developed over time is that you have a solar system of Conservative rabbinical institutions.
JJ: Is that going to weaken JTS’s prominence?
IS: The seminary has not been diminished. Its impact on the larger world has grown by the virtue of its offspring.
JJ: What do you think of breakaway synagogues that do not identify themselves as Conservative, despite shared values?
IS: It’s a phenomenon worth paying attention to. I think it’s an important development. The thrust for post-denominationalism is largely coming from the Conservative movement — it’s not coming from the Reform and not the Orthodox movement.
I think we should not embrace the rhetoric of post-denominationalism blindly. It is a rhetoric that cuts to the very core of the social capital of the American Jewish community. American democracy is promoted by the private sector, and the organized Jewish community is funded by the synagogue membership. To weaken the synagogue weakens the foundation of the organized Jewish community. Two-thirds of JCC membership comes from the synagogue. To weaken the synagogue base is to weaken the superstructure of the organized Jewish community. Therefore, I would be very careful of anti-synagogue rhetoric.
JJ: The Reform movement has recently moved to the right, and Orthodoxy seems to be thriving. Why do you think Conservative Judaism is important for American Jewry?
IS: The right-wing movement of the Reform should embolden us to affirm our traditional base. The climate is in our favor. “Conservative” is not a dirty word anymore. In a climate that is increasingly sympathetic to traditional values, this movement ought not to be shy of advocating values. I applaud the return of Reform to the center — I believe that the center is where most Jews want to be. I believe the cohesion of Jewish community lies in the center and not on the extremes. It is precisely that importance of the center that makes Conservative Judaism so vital to the American Jewish Community. Without a center you have two wings that do not have contact with each other. The Conservative movement is the bridge that keeps this community together. Eliminate that bridge and you get sects and not a religious community.
by Amy Klein, Religion Editor
Dr. Ismar Schorsch, chancellor of the Jewish Theological Seminary (JTS) in New York, will retire in June. In that role, he has been informally considered the closest thing that the Conservative movement has to a leader. Schorsch, 70, met with The
Journal to assess his two decades heading the seminary and his hopes for the future.The Jewish Journal: Many observers say the next leader of the seminary has to be more than an academic or a capable university administrator — that the next leader will have to assume a crucial leadership role with the Conservative movement. How do you see the role of the next chancellor?
Ismar Schorsch: The chancellor is the head of the Conservative movement. And the chancellor often speaks of theology and religion, [giving] voice to Conservative Judaism in the public arena.
JJ: What did you originally set out to accomplish as chancellor? What do you think you did accomplish?
IS: I can’t say I came in with a well-formed agenda. Early on in my career, I did set a set of priorities for my administration — I was determined to make Jewish education the top priority of the seminary. I never wavered from that goal. I would say that my greatest accomplishment was significantly and largely the investment in serious Jewish education. We created the William Davidson Graduate School of Jewish Education, which is by far the largest school in the country.
The School of Education has had an enormous impact on the other schools of the seminary. Many of the rabbinical and cantorial students are taking a masters of Jewish education. They are clearly going to be advocates of Jewish education w
hen they finish their education. There will be a team effort in synagogues — you will have the rabbi, the cantor and the educational director all committed to serious education from preschool to adult learning. I think the creation of the School of Education has been an enormous catalyst for what I think is the only effective, viable response to the challenge of assimilation in American society, and that is serious Jewish education.JJ: What has been your greatest challenge as chancellor?
IS: When I came in, we were still in the throes of ordaining women rabbis. We were not admitting women to cantorial school, and I immediately set about admitting qualified women students. And then we promoted the employment of women rabbis and cantors in the movement. So I would say that the integration of women students into the movement and cantorial school occupied my attention in the first [half of his time as chancellor].
JJ: You helped integrate women into the movement. But they are not at the place they necessarily need to be: The Rabbinical Assembly’s (RA) report last year found that women make less money and don’t serve as leaders of major synagogues.
IS: I think the publication of the study itself is an important step. It’s crystallized the problem and intensified the advocacy by the RA and the seminary for equalizing pay and employing women in larger congregations. I think that’s happening. There’s been a positive response to the critical study of women in the rabbinate. There are women getting more interviews in larger congregations and getting positions there.
JJ: Why hasn’t it happened yet?
IS: Cultural change is slow. It’s naive to expect a change of that magnitude to occur from one year to the next. The transition may be frustrating, but I think it’s inevitable. Proactive measures and advocacy can accelerate the process but not eliminate it.
JJ: Why are you retiring now?
IS: There are some other things I’d like to do. I’m first and foremost a scholar; I came from the faculty, and I want to return to the faculty. I want to write a number of pieces that I have been working on, and I want to return to full-time teaching.
JJ: The seminary won’t ordain openly gay rabbis. Do you see a change coming in the future? Do you think a part of the movement will break off because of the gay rights issue?
IS: I want to address the larger issue of what direction the Conservative movement should take. The Conservative movement should reaffirm the correctness and power of its base with Jewish law ... the Conservative movement should not try and be a rainbow. It needs to reaffirm the validity of traditional Judaism — that’s what the word ‘conserve’ means. The Conservative movement was created as a reaction to extreme reform in this society, which knows no limits. It is incumbent upon the Conservative movement to advocate traditional Jewish values and practice.
JJ:
Who are the leading candidates to replace you?IS: I am not involved in the search for my successor.
JJ: What do you consider a failure in your term or something you did not manage to accomplish?
IS: I would have liked to accomplish more in Israel. I think [the Conservative movement] is still small and fragile in Israel. In the mid-’90s, I led a national campaign to eliminate the office of the chief rabbinate, to have the State of Israel treat Reform and Conservative rabbis exactly as they treat Orthodox rabbis, to achieve a measure of separation between Orthodoxy and State of Israel. I can’t say that campaign has succeeded.
JJ: Ehud Bandel, the head of the movement in Israel, the Masorti movement, was let go this summer. How can the movement grow in Israel?
IS: The movement [here] has not been [good] about raising money [for Israel.] The great success [there] has been the Schecter Institute of Jewish Studies. The Schecter Institute is having an enormous impact on education in the State of Israel through the Tali schools, which is a network of Conservative Israeli schools.
I think more financial support is critical to grow the movement in Israel. Good leadership would help a lot. The resistance to non-Orthodox growth in Israel is formidable.
JJ: The Ziegler School of Rabbinic Studies in Los Angeles was founded from the University of Judaism during your leadership and didn’t please many on the East Coast, as it created a center for rabbinic study on the West Coast. Do you think JTS will always be the leading organization of the movement? How would you categorize the relationship between the East and West Coast schools?
IS: The seminary, to its enormous credit, has created a number of very significant institutions in the Jewish world. It created the University of Judaism after the Second World War, and it created the Jewish Museum in New York 100 years ago, which today houses the finest Jewish library outside the State of Israel. The seminary created the Schecter Institute, which is today a fully accredited Israeli institution. The seminary has a very fine track record in spawning institutions that grow to maturity and gain independence. That is not something to be diminished.
I’m proud of the accomplishments of the University of Judaism; our relationship with the Ziegler school is excellent. Our students spend a year together. We do placement together. There is a good deal of traffic and collaboration. There is neither animosity nor competition. What you have today are a number of Conservative seminaries producing leadership for the Conservative movement. What has developed over time is that you have a solar system of Conservative rabbinical institutions.
JJ: Is that going to weaken JTS’s prominence?
IS: The seminary has not been diminished. Its impact on the larger world has grown by the virtue of its offspring.
JJ: What do you think of breakaway synagogues that do not identify themselves as Conservative, despite shared values?
IS: It’s a phenomenon worth paying attention to. I think it’s an important development. The thrust for post-denominationalism is largely coming from the Conservative movement — it’s not coming from the Reform and not the Orthodox movement.
I think we should not embrace the rhetoric of post-denominationalism blindly. It is a rhetoric that cuts to the very core of the social capital of the American Jewish community. American democracy is promoted by the private sector, and the organized Jewish community is funded by the synagogue membership. To weaken the synagogue weakens the foundation of the organized Jewish community. Two-thirds of JCC membership comes from the synagogue. To weaken the synagogue base is to weaken the superstructure of the organized Jewish community. Therefore, I would be very careful of anti-synagogue rhetoric.
JJ: The Reform movement has recently moved to the right, and Orthodoxy seems to be thriving. Why do you think Conservative Judaism is important for American Jewry?IS: The right-wing movement of the Reform should embolden us to affirm our traditional base. The climate is in our favor. “Conservative” is not a dirty word anymore. In a climate that is increasingly sympathetic to traditional values, this movement ought not to be shy of advocating values. I applaud the return of Reform to the center — I believe that the center is where most Jews want to be. I believe the cohesion of Jewish community lies in the center and not on the extremes. It is precisely that importance of the center that makes Conservative Judaism so vital to the American Jewish Community. Without a center you have two wings that do not have contact with each other. The Conservative movement is the bridge that keeps this community together. Eliminate that bridge and you get sects and not a religious community.
Wednesday, November 30, 2005
Bat Mitzvahpalooza: The Most Lavish Bat Mitzvah Party
From the NY Daily News
History will forever record Elizabeth Brooks' bat mitzvah as "Mitzvahpalooza."
For his daughter's coming-of-age celebration last weekend, multimillionaire Long Island defense contractor David H. Brooks booked two floors of the Rainbow Room, hauled in concert-ready equipment, built a stage, installed special carpeting, outfitted the space with Jumbotrons and arranged command performances by everyone from 50 Cent to Tom Petty to Aerosmith.
I hear it was garish display of rock 'n' roll idol worship for which the famously irascible CEO of DHB Industries, a Westbury-based manufacturer of bulletproof vests, sent his company jet to retrieve Aerosmith's Steven Tyler and Joe Perry from their Saturday gig in Pittsburgh.
I'm also told that in honor of Aerosmith (and the $2 million fee I hear he paid for their appearance), the 50-year-old Brooks changed from a black-leather, metal-studded suit - accessorized with biker-chic necklace chains and diamonds from Chrome Hearts jewelers - into a hot-pink suede version of the same lovely outfit.
The party cost an estimated $10 million, including the price of corporate jets to ferry the performers to and from. Also on the bill were The Eagles' Don Henley and Joe Walsh performing with Fleetwood Mac's Stevie Nicks; DJ AM (Nicole Richie's fiance); rap diva Ciara and, sadly perhaps (except that he received an estimated $250,000 for the job), Kenny G blowing on his soprano sax as more than 300 guests strolled and chatted into their pre-dinner cocktails.
"Hey, that guy looks like Kenny G," a disbelieving grownup was overheard remarking - though the 150 kids in attendance seemed more impressed by their $1,000 gift bags, complete with digital cameras and the latest video iPod.
For his estimated $500,000, I hear that 50 Cent performed only four or five songs - and badly - though he did manage to work in the lyric, "Go shorty, it's your bat miztvah, we gonna party like it's your bat mitzvah."
At one point, I'm told, one of Fitty's beefy bodyguards blocked shots of his boss performing and batted down the kids' cameras, shouting "No pictures! No pictures!" - even preventing Brooks' personal videographers and photographers from capturing 50 Cent's bat-miztvah moment.
"Fitty and his posse smelled like an open bottle of Hennessy," a witness told me, adding that when the departing rapper prepared to enter his limo in the loading dock, a naked woman was spotted inside.
I'm told that Petty's performance - on acoustic guitar - was fabulous, as was the 45-minute set by Perry and Tyler, who was virtuosic on drums when they took the stage at 2:45 a.m. Sunday.
Henley, I hear, was grumpy at the realization that he'd agreed to play a kids' party.
I'm told that at one point Brooks leapt on the stage with Tyler and Perry, who responded with good grace when their paymaster demanded that his teenage nephew be permitted to sit in on drums. At another point, I'm told, Tyler theatrically wiped sweat off Brooks' forehead - and then dried his hand with a flourish.
Yesterday, Brooks disputed many details provided to me by Lowdown spies at the affair and by other informed sources, scrawling on a fax to me: "All dollar figures vastly exaggerated."
He added: "This was a private event and we do not wish to comment on details of the party."
History will forever record Elizabeth Brooks' bat mitzvah as "Mitzvahpalooza."
For his daughter's coming-of-age celebration last weekend, multimillionaire Long Island defense contractor David H. Brooks booked two floors of the Rainbow Room, hauled in concert-ready equipment, built a stage, installed special carpeting, outfitted the space with Jumbotrons and arranged command performances by everyone from 50 Cent to Tom Petty to Aerosmith.
I hear it was garish display of rock 'n' roll idol worship for which the famously irascible CEO of DHB Industries, a Westbury-based manufacturer of bulletproof vests, sent his company jet to retrieve Aerosmith's Steven Tyler and Joe Perry from their Saturday gig in Pittsburgh.
I'm also told that in honor of Aerosmith (and the $2 million fee I hear he paid for their appearance), the 50-year-old Brooks changed from a black-leather, metal-studded suit - accessorized with biker-chic necklace chains and diamonds from Chrome Hearts jewelers - into a hot-pink suede version of the same lovely outfit.
The party cost an estimated $10 million, including the price of corporate jets to ferry the performers to and from. Also on the bill were The Eagles' Don Henley and Joe Walsh performing with Fleetwood Mac's Stevie Nicks; DJ AM (Nicole Richie's fiance); rap diva Ciara and, sadly perhaps (except that he received an estimated $250,000 for the job), Kenny G blowing on his soprano sax as more than 300 guests strolled and chatted into their pre-dinner cocktails.
"Hey, that guy looks like Kenny G," a disbelieving grownup was overheard remarking - though the 150 kids in attendance seemed more impressed by their $1,000 gift bags, complete with digital cameras and the latest video iPod.
For his estimated $500,000, I hear that 50 Cent performed only four or five songs - and badly - though he did manage to work in the lyric, "Go shorty, it's your bat miztvah, we gonna party like it's your bat mitzvah."
At one point, I'm told, one of Fitty's beefy bodyguards blocked shots of his boss performing and batted down the kids' cameras, shouting "No pictures! No pictures!" - even preventing Brooks' personal videographers and photographers from capturing 50 Cent's bat-miztvah moment.
"Fitty and his posse smelled like an open bottle of Hennessy," a witness told me, adding that when the departing rapper prepared to enter his limo in the loading dock, a naked woman was spotted inside.
I'm told that Petty's performance - on acoustic guitar - was fabulous, as was the 45-minute set by Perry and Tyler, who was virtuosic on drums when they took the stage at 2:45 a.m. Sunday.
Henley, I hear, was grumpy at the realization that he'd agreed to play a kids' party.
I'm told that at one point Brooks leapt on the stage with Tyler and Perry, who responded with good grace when their paymaster demanded that his teenage nephew be permitted to sit in on drums. At another point, I'm told, Tyler theatrically wiped sweat off Brooks' forehead - and then dried his hand with a flourish.
Yesterday, Brooks disputed many details provided to me by Lowdown spies at the affair and by other informed sources, scrawling on a fax to me: "All dollar figures vastly exaggerated."
He added: "This was a private event and we do not wish to comment on details of the party."
Tuesday, November 29, 2005
Rabbi David Wolpe
A Manifesto for the Future
Drop ‘Conservative’ Label to Tap True Meaning and Reach the Faithful
by Rabbi David Wolpe
In early November, I spoke at the Jewish Theological Seminary in New York. The topic was “The Future of Conservative Judaism.” I prepared for the talk by asking colleagues, friends and congregants to define Conservative Judaism in one sentence. It was a dispiriting experience.
Some had no answer at all. Others found themselves entangled in paragraphs, subclauses and a forest of semicolons. Sensible people began to sound like textbooks.
Many of us have learned that Conservative Judaism is either a complex ideology (at least we never get a straightforward explanation) or simply a movement that stands in the center between Reform and Orthodoxy. An early classic of Conservative Judaism was titled, “Tradition and Change,” but tradition and change is a paradox, not a banner of belief.
Conservative Judaism is crying out for renewal and revitalization. Some of the most spiritually charged, socially sensitive prayer groups and institutions in the country choose to not affiliate themselves with the Conservative movement. Yet they are led by rabbis ordained by the Conservative movement and attended by congregants who grew up in that movement.
In synagogues that do define themselves as Conservative, the congregants often expect halachic observance from their rabbis, yet they are not moved to emulate them. Conservative Jews are increasingly confused and uncertain about their spiritual direction.
As I posed these problems and questions, some turned the question back to me.
“Who are you, and what do you believe?”
When I reflect upon the beliefs with which I was raised and how I have grown in my faith, I realize that the word “Conservative” does not best fit who I am and what I believe.
I am a Covenantal Jew.
Covenantal Judaism is the Judaism of relationship. Three covenants guide my way — our way: The covenant at Sinai brings us to our relationship to God, the covenant with Abraham to our relationship with other Jews and the covenant with Noah to our relationship with all humanity.
First Covenant: Relationship to God
The Jewish relationship to God may be seen as a friendship, a partnership, though of obviously unequal partners. In the Midrash, God swears friendship to Abraham, is called the “friend of the world” (Hag. 16a) and even creates friendships between people (Pirke D’Rabbi Eliezer). Friendship is one aspect of the Divine-human connection.
The Torah speaks of God as a parent, a lover, a teacher and an intimate sharer of our hearts. When we speak of friendship or partnership, all of these relationships and more must be understood.
The terms of all friendships are fixed by history — we define our partnerships by our memories. One friend can speak a single word, “Colorado,” and the other knows that the word refers to a trip taken together 15 years before. However, vital friendships do not dwell solely in the past. They are always creating new memories, entering new phases and enriching what has gone before.
Some Jews believe that everything important in the friendship between God and Israel has already been said. The Torah, the Talmud, the classical commentators and codes have said all the vital, foundational words. Our task now is simply to fill in a few blanks, but otherwise the work is done. We are the accountants of a treasure already laid up in the past.
This is not a covenantal understanding. It is a Judaism frozen in time, as though all the clocks stopped in the 18th century.
Conversely, there are those who think the past weightless, because times have so radically changed. This is a friendship that tries to recreate itself each day, dictated by the demands of the moment. While the past is acknowledged, it is seen largely as something to be overcome, not to be cherished and integrated into the present. This creates a relationship with predictably thin and wan results.
Covenantal Judaism believes in the continuous partnership between God and Israel. When we light Shabbat candles, God “knows” what we mean — we have been doing it for thousands of years. It is part of the grammar of relationship. Our past is the platform from which we ascend. The covenant at Sinai is the first, reverberating word.
Yet there is so much more to say. There is no reason why someone as wise and important as the Rambam (who lived in the 12th century) could not be born tomorrow. This person could both incorporate Rambam’s teachings and move beyond them. There is no reason why something as epochal as the Exodus could not happen next year — witness the creation of the modern State of Israel.
Each day, we tremble with the anticipation of something new and powerful on the horizon. Each night, we pray with the awareness that the yearning of the generations sanctifies our words. We create new rituals because today must not only stand upon yesterday but must reach toward tomorrow.
The classical Jewish view teaches “the decline of the generations” — since Sinai we have grown further from revelation and stand, as a result, on a lower level of holiness. This is not a true covenantal understanding. The covenant does not fade or weaken with time. Our future is as promising as our past is powerful.
For the Covenantal Jew, dialogue between the Jewish people and God began in the Bible and continues today. The Bible is, as Rabbi A.J. Heschel put it, the record of the search of human beings for God and of God for human beings.
Second Covenant: Relationship Between Jews
All Jews are involved in the Abrahamic covenant — not only those Jews whom we like or those of whom we approve but all Jews.
Jews have always fought within our own community, and undoubtedly, we always will. Devotion to Torah does not free us from the constraints of human nature.
Still, a Covenantal Jew seeks active dialogue with Orthodox, Reform and Reconstructionist, as well as secular Jews. The covenant does not depend upon movements or ideologies; it is a covenant of shared history and shared destiny.
The emphasis on the responsibility of Jews to other Jews is uncomfortable for some. It seems parochial and ungenerous.
However, we are built to care in concentric circles: first one’s own family, then one’s community and then larger groups — rippling out to the world, always modified by the degree of need. Aniyei ircha kodmim teaches the Talmud: Care first for the poor of one’s own city.
Pallid universalism is not an ideal but a disaster. Too many Jews remind me of Charles Dickens’ Mrs. Jellyby in “Bleak House,” who is always charging off to do good works, while neglecting her own wretched children at home.
I remember when I was teaching at Hunter College in New York, a student approached me and asked: “Today there is an anti-apartheid rally and a rally for Soviet Jewry. I’m planning to attend the anti-apartheid rally. Can you give me a good reason to go to the Soviet Jewry rally?”
“Yes,” I answered. “If you attend the anti-apartheid rally, who will go to the Soviet Jewry rally?”
There are Jews who simply shun large parts of the Jewish world that do not meet their expectations. On both the right and the left, many simply ignore or discount the other side of the religious or political spectrum. But Republican or Democrat, Satmar or secular, affiliations invalidate neither God’s covenant nor our ties to one another.
This sense of Jewish responsibility explains why Solomon Schechter, the first major figure of American Conservative Judaism, was an outspoken Zionist. Ahavat Yisrael, love of Israel, is not an emotional impulse but a covenantal responsibility. That is why Covenantal Judaism is passionate about the land of Israel and the people Israel.
Covenantal Jews give priority in caring to our own, but we do not care exclusively for our own.
Third Covenant: Relationship With the Non-Jewish World
The first covenant was not made with the Jewish people. God sent a rainbow in the time of Noah as a sign to the world, to all of humanity. Noah lived 10 generations before the first Jew.
The meaning is clear: We have a responsibility toward others of whatever faith; we have a covenantal relationship to the non-Jewish world.
The very first question in the Bible is a question God asks of Adam — “Ayecha” — Where are you? This is not a literal question but a spiritual one, a question God asks us at each moment in our lives.
The second question in the Bible is in a way an answer to the first. The second question is one that human beings ask of God. Cain turns to God and asks, “Am I my brother’s keeper?”
If you answer that question, you will know where you are. Do you care for those who are in need, those who are anguished and alone?
Jewish World Watch has organized our response to the calamity of Darfur. Jewish leaders have shouted to the world, bringing attention to genocide in Cambodia and Rwanda, and championed the recognition of the Armenian genocide. These and countless similar causes and efforts are not strategic or to reflect credit on ourselves. They are sacred Jewish obligations. Jews who care for the Jewish community alone are neglecting the first, most comprehensive covenant.
Sadly, many traditional Jewish communities seem to have little concern for the non-Jewish world.
The rabbis of the Talmud insist that compassion is a characteristic of the people of Israel. The first statement about human beings is that each is made in God’s image. Invidious comparisons between the worth of Jews and others are not only malignant but fundamentally at odds with the Covenantal tradition.
Jews receive as well as give to those outside the Jewish community. Covenantal Judaism is eager to learn wisdom — not only practical but spiritual — from the non-Jewish world.
Judaism has many precedents for religious learning from non-Jews, beginning in the Bible. The world begins with Adam, not with Abraham. Noah, the first man called righteous, is not a Jew.
The chapter of Torah containing the Ten Commandments is named “Yitro” (Jethro) — this central chapter containing the revelation from Sinai is named after a non-Jew. The traditional response when someone asks after our welfare, “baruch Hashem” (praise God) is mentioned three times in the Bible. All three times it is said by a non-Jew: Noah (Genesis 9:26), Eliezer (Genesis 24:27) and Jethro (Exodus 18:10). Thus, even when we praise God, we do it in words that were first spoken by those in our community who were not raised as Jews.
The list could be easily multiplied throughout Jewish history: Maimonides learned from the Islamic scholar Averroes, Kabbalah learned from Sufi mysticism, Heschel learned from Reinhold Neibuhr. Covenantal Jews glory in this interchange, which is not threatened by the insights of others but enriched by them.
The Covenant and Jewish Law
The overriding commandment of Covenantal Judaism is to be in relationship with each other and with God. The more halacha (Jewish law) we “speak,” the more full and rich the relationship. Our faith is neither a checklist nor a simple formula. It is a proclamation and a path.
Changes in Jewish law to include women, from bat mitzvah celebrations to rituals for miscarriage, as well as changes that enable people to drive to synagogue or use instruments in the service as our ancestors did, are elements in a covenantal understanding of the tradition. This is a tradition not rigid but responsive and alive, not repetitious but committed to dialogue with the past, each other and God.
Dialogue with God is not an act of chutzpa, not a conviction of equality. Rather God ennobles us by choosing us as partners for dialogue.
Abraham argues with God; Moses opposes God’s decree, and throughout Jewish history, in medieval poetry and modern literature, Jews insist that God wants not puppets nor robots but human beings who bring their passion, confusion and love to the task of Israel, which in Hebrew means wrestling with God.
Jewish authenticity is not measured by the number of specific actions one performs but the quality of the relationships expressed through those actions. Recall what the Torah says of Moses: In praising our greatest leader, The Torah does not recount that he performed the most mitzvot of anyone who ever lived, or even that his ethics exceeded all others. We are told that Moses saw God “panim el panim” face to face. The merit of Moses is in the unparalleled relationship he had with Israel and with God.
The Covenant and the Future
When the covenant is first presented to Noah, God promises not to destroy the world. In that promise is a chilling omission: God does not promise that we will not destroy the world.
As Rabbi Joshua of Kutna points out, the rainbow is a half circle. That is God’s promise to us. God’s half must be completed by our own intertwining colors.
The relationships we build through sanctity, compassion and love are our reciprocal rainbow. Involving all colors, embracing our community and beyond, it teaches us that in covenant is the secret of salvation.
Covenant is the spine of Judaism. No idea is more important to the development of the tradition. Conservative Judaism, as it has grown, has taken the covenantal idea seriously, sometimes without even realizing it. The time has come to claim it, to develop it in powerful and new ways and to fashion a movement of Judaism that can change Jewish life in America and beyond.
Conservative Judaism remains a large and important international Jewish organization of synagogues, schools, camps, youth groups, adult organizations and centers of training for scholars and clergy. By placing covenant at the center of this worldwide Jewish initiative, we will be reframing the enterprise of creating a Judaism that closes the door neither to the past nor to the future. Such openness and conviction are vital for the future of the Jewish people, a covenanted nation born of passion for improving this world under the sovereignty of God.
This is the time for Covenantal Judaism.
Drop ‘Conservative’ Label to Tap True Meaning and Reach the Faithful
by Rabbi David Wolpe
In early November, I spoke at the Jewish Theological Seminary in New York. The topic was “The Future of Conservative Judaism.” I prepared for the talk by asking colleagues, friends and congregants to define Conservative Judaism in one sentence. It was a dispiriting experience.
Some had no answer at all. Others found themselves entangled in paragraphs, subclauses and a forest of semicolons. Sensible people began to sound like textbooks.
Many of us have learned that Conservative Judaism is either a complex ideology (at least we never get a straightforward explanation) or simply a movement that stands in the center between Reform and Orthodoxy. An early classic of Conservative Judaism was titled, “Tradition and Change,” but tradition and change is a paradox, not a banner of belief.
Conservative Judaism is crying out for renewal and revitalization. Some of the most spiritually charged, socially sensitive prayer groups and institutions in the country choose to not affiliate themselves with the Conservative movement. Yet they are led by rabbis ordained by the Conservative movement and attended by congregants who grew up in that movement.
In synagogues that do define themselves as Conservative, the congregants often expect halachic observance from their rabbis, yet they are not moved to emulate them. Conservative Jews are increasingly confused and uncertain about their spiritual direction.
As I posed these problems and questions, some turned the question back to me.
“Who are you, and what do you believe?”
When I reflect upon the beliefs with which I was raised and how I have grown in my faith, I realize that the word “Conservative” does not best fit who I am and what I believe.
I am a Covenantal Jew.
Covenantal Judaism is the Judaism of relationship. Three covenants guide my way — our way: The covenant at Sinai brings us to our relationship to God, the covenant with Abraham to our relationship with other Jews and the covenant with Noah to our relationship with all humanity.
First Covenant: Relationship to God
The Jewish relationship to God may be seen as a friendship, a partnership, though of obviously unequal partners. In the Midrash, God swears friendship to Abraham, is called the “friend of the world” (Hag. 16a) and even creates friendships between people (Pirke D’Rabbi Eliezer). Friendship is one aspect of the Divine-human connection.
The Torah speaks of God as a parent, a lover, a teacher and an intimate sharer of our hearts. When we speak of friendship or partnership, all of these relationships and more must be understood.
The terms of all friendships are fixed by history — we define our partnerships by our memories. One friend can speak a single word, “Colorado,” and the other knows that the word refers to a trip taken together 15 years before. However, vital friendships do not dwell solely in the past. They are always creating new memories, entering new phases and enriching what has gone before.
Some Jews believe that everything important in the friendship between God and Israel has already been said. The Torah, the Talmud, the classical commentators and codes have said all the vital, foundational words. Our task now is simply to fill in a few blanks, but otherwise the work is done. We are the accountants of a treasure already laid up in the past.
This is not a covenantal understanding. It is a Judaism frozen in time, as though all the clocks stopped in the 18th century.
Conversely, there are those who think the past weightless, because times have so radically changed. This is a friendship that tries to recreate itself each day, dictated by the demands of the moment. While the past is acknowledged, it is seen largely as something to be overcome, not to be cherished and integrated into the present. This creates a relationship with predictably thin and wan results.
Covenantal Judaism believes in the continuous partnership between God and Israel. When we light Shabbat candles, God “knows” what we mean — we have been doing it for thousands of years. It is part of the grammar of relationship. Our past is the platform from which we ascend. The covenant at Sinai is the first, reverberating word.
Yet there is so much more to say. There is no reason why someone as wise and important as the Rambam (who lived in the 12th century) could not be born tomorrow. This person could both incorporate Rambam’s teachings and move beyond them. There is no reason why something as epochal as the Exodus could not happen next year — witness the creation of the modern State of Israel.
Each day, we tremble with the anticipation of something new and powerful on the horizon. Each night, we pray with the awareness that the yearning of the generations sanctifies our words. We create new rituals because today must not only stand upon yesterday but must reach toward tomorrow.
The classical Jewish view teaches “the decline of the generations” — since Sinai we have grown further from revelation and stand, as a result, on a lower level of holiness. This is not a true covenantal understanding. The covenant does not fade or weaken with time. Our future is as promising as our past is powerful.
For the Covenantal Jew, dialogue between the Jewish people and God began in the Bible and continues today. The Bible is, as Rabbi A.J. Heschel put it, the record of the search of human beings for God and of God for human beings.
Second Covenant: Relationship Between Jews
All Jews are involved in the Abrahamic covenant — not only those Jews whom we like or those of whom we approve but all Jews.
Jews have always fought within our own community, and undoubtedly, we always will. Devotion to Torah does not free us from the constraints of human nature.
Still, a Covenantal Jew seeks active dialogue with Orthodox, Reform and Reconstructionist, as well as secular Jews. The covenant does not depend upon movements or ideologies; it is a covenant of shared history and shared destiny.
The emphasis on the responsibility of Jews to other Jews is uncomfortable for some. It seems parochial and ungenerous.
However, we are built to care in concentric circles: first one’s own family, then one’s community and then larger groups — rippling out to the world, always modified by the degree of need. Aniyei ircha kodmim teaches the Talmud: Care first for the poor of one’s own city.
Pallid universalism is not an ideal but a disaster. Too many Jews remind me of Charles Dickens’ Mrs. Jellyby in “Bleak House,” who is always charging off to do good works, while neglecting her own wretched children at home.
I remember when I was teaching at Hunter College in New York, a student approached me and asked: “Today there is an anti-apartheid rally and a rally for Soviet Jewry. I’m planning to attend the anti-apartheid rally. Can you give me a good reason to go to the Soviet Jewry rally?”
“Yes,” I answered. “If you attend the anti-apartheid rally, who will go to the Soviet Jewry rally?”
There are Jews who simply shun large parts of the Jewish world that do not meet their expectations. On both the right and the left, many simply ignore or discount the other side of the religious or political spectrum. But Republican or Democrat, Satmar or secular, affiliations invalidate neither God’s covenant nor our ties to one another.
This sense of Jewish responsibility explains why Solomon Schechter, the first major figure of American Conservative Judaism, was an outspoken Zionist. Ahavat Yisrael, love of Israel, is not an emotional impulse but a covenantal responsibility. That is why Covenantal Judaism is passionate about the land of Israel and the people Israel.
Covenantal Jews give priority in caring to our own, but we do not care exclusively for our own.
Third Covenant: Relationship With the Non-Jewish World
The first covenant was not made with the Jewish people. God sent a rainbow in the time of Noah as a sign to the world, to all of humanity. Noah lived 10 generations before the first Jew.
The meaning is clear: We have a responsibility toward others of whatever faith; we have a covenantal relationship to the non-Jewish world.
The very first question in the Bible is a question God asks of Adam — “Ayecha” — Where are you? This is not a literal question but a spiritual one, a question God asks us at each moment in our lives.
The second question in the Bible is in a way an answer to the first. The second question is one that human beings ask of God. Cain turns to God and asks, “Am I my brother’s keeper?”
If you answer that question, you will know where you are. Do you care for those who are in need, those who are anguished and alone?
Jewish World Watch has organized our response to the calamity of Darfur. Jewish leaders have shouted to the world, bringing attention to genocide in Cambodia and Rwanda, and championed the recognition of the Armenian genocide. These and countless similar causes and efforts are not strategic or to reflect credit on ourselves. They are sacred Jewish obligations. Jews who care for the Jewish community alone are neglecting the first, most comprehensive covenant.
Sadly, many traditional Jewish communities seem to have little concern for the non-Jewish world.
The rabbis of the Talmud insist that compassion is a characteristic of the people of Israel. The first statement about human beings is that each is made in God’s image. Invidious comparisons between the worth of Jews and others are not only malignant but fundamentally at odds with the Covenantal tradition.
Jews receive as well as give to those outside the Jewish community. Covenantal Judaism is eager to learn wisdom — not only practical but spiritual — from the non-Jewish world.
Judaism has many precedents for religious learning from non-Jews, beginning in the Bible. The world begins with Adam, not with Abraham. Noah, the first man called righteous, is not a Jew.
The chapter of Torah containing the Ten Commandments is named “Yitro” (Jethro) — this central chapter containing the revelation from Sinai is named after a non-Jew. The traditional response when someone asks after our welfare, “baruch Hashem” (praise God) is mentioned three times in the Bible. All three times it is said by a non-Jew: Noah (Genesis 9:26), Eliezer (Genesis 24:27) and Jethro (Exodus 18:10). Thus, even when we praise God, we do it in words that were first spoken by those in our community who were not raised as Jews.
The list could be easily multiplied throughout Jewish history: Maimonides learned from the Islamic scholar Averroes, Kabbalah learned from Sufi mysticism, Heschel learned from Reinhold Neibuhr. Covenantal Jews glory in this interchange, which is not threatened by the insights of others but enriched by them.
The Covenant and Jewish Law
The overriding commandment of Covenantal Judaism is to be in relationship with each other and with God. The more halacha (Jewish law) we “speak,” the more full and rich the relationship. Our faith is neither a checklist nor a simple formula. It is a proclamation and a path.
Changes in Jewish law to include women, from bat mitzvah celebrations to rituals for miscarriage, as well as changes that enable people to drive to synagogue or use instruments in the service as our ancestors did, are elements in a covenantal understanding of the tradition. This is a tradition not rigid but responsive and alive, not repetitious but committed to dialogue with the past, each other and God.
Dialogue with God is not an act of chutzpa, not a conviction of equality. Rather God ennobles us by choosing us as partners for dialogue.
Abraham argues with God; Moses opposes God’s decree, and throughout Jewish history, in medieval poetry and modern literature, Jews insist that God wants not puppets nor robots but human beings who bring their passion, confusion and love to the task of Israel, which in Hebrew means wrestling with God.
Jewish authenticity is not measured by the number of specific actions one performs but the quality of the relationships expressed through those actions. Recall what the Torah says of Moses: In praising our greatest leader, The Torah does not recount that he performed the most mitzvot of anyone who ever lived, or even that his ethics exceeded all others. We are told that Moses saw God “panim el panim” face to face. The merit of Moses is in the unparalleled relationship he had with Israel and with God.
The Covenant and the Future
When the covenant is first presented to Noah, God promises not to destroy the world. In that promise is a chilling omission: God does not promise that we will not destroy the world.
As Rabbi Joshua of Kutna points out, the rainbow is a half circle. That is God’s promise to us. God’s half must be completed by our own intertwining colors.
The relationships we build through sanctity, compassion and love are our reciprocal rainbow. Involving all colors, embracing our community and beyond, it teaches us that in covenant is the secret of salvation.
Covenant is the spine of Judaism. No idea is more important to the development of the tradition. Conservative Judaism, as it has grown, has taken the covenantal idea seriously, sometimes without even realizing it. The time has come to claim it, to develop it in powerful and new ways and to fashion a movement of Judaism that can change Jewish life in America and beyond.
Conservative Judaism remains a large and important international Jewish organization of synagogues, schools, camps, youth groups, adult organizations and centers of training for scholars and clergy. By placing covenant at the center of this worldwide Jewish initiative, we will be reframing the enterprise of creating a Judaism that closes the door neither to the past nor to the future. Such openness and conviction are vital for the future of the Jewish people, a covenanted nation born of passion for improving this world under the sovereignty of God.
This is the time for Covenantal Judaism.
New Fed Chair is so Jewish, his middle name is "Shalom"
From Haaretz
For new Fed chief, dad was one of the few Jews in town
When Ben Shalom Bernanke, U.S. President George Bush's nominee to be the new Federal Reserve chairman, was a teenager in the small town of Dillon, South Carolina, in the 1960s, he helped lead services and roll the Torah scrolls in the town's synagogue.
Judaism remains a part of Bernanke's life, but the Princeton University economist does not wear his religion on his sleeve, associates say. According to friend and collaborator Mark Gertler, chairman of New York University's economics department, Bernanke, 51, "keeps his feelings and beliefs private," but they are really "embedded in who he is."
Bernanke's policy views, however, were on full display this week as he faced questions yesterday from the Senate Banking Committee, which probed him on his convictions about targeting inflation and the government's budget deficit. Democratic senators, in particular, sought assurances that Bernanke, presently chairman of Bush's Council of Economic Advisers, would be independent of the White House.
"I assure this committee that, if I am confirmed, I will be strictly independent of all political influences and will be guided solely by the Federal Reserve's mandate from Congress and by the public interest," Bernanke told the lawmakers.
Nominated by Bush on October 4 to succeed Fed chairman Alan Greenspan, Bernanke is expected to be confirmed soon by both the committee and the full Senate. He would take his seat on the Fed early next year, marking the end of Greenspan's 18-year tenure.
Gertler said that Bernanke, as an academic who has done significant research on monetary policy, would institutionalize his approach at the Fed, unlike the oracular Greenspan, who came out of the private sector with a background in economic forecasting.
"When Ben steps down, we won't worry as much about the replacement," Gertler said. "Greenspan never really left a playbook."
A disciple of Nobel Prize-winning economist Milton Friedman, Bernanke has written influential works on price stability, deflation and the Great Depression. "Ben is the Milton Friedman of his generation," Gertler said. However, unlike Friedman, known as an apostle of free markets, Bernanke is "more of a technocrat than an ideologue."
Bernanke has received words of support from several prominent liberals and critics of the Bush administration, including a former colleague at Princeton, New York Times columnist Paul Krugman.
Jeffrey Frankel, a Harvard economics professor who served on President Clinton's Council of Economic Advisers, wrote in an e-mail to the Forward that Bernanke's appointment "probably implies a slightly lower target for inflation, and thus slightly fewer jobs, over the next couple of years, than otherwise because every new central banker is aware that he has to establish inflation-fighting credibility at the beginning of this term, in order to take a more relaxed approach later on."
Frankel called Bernanke "temperamentally well-suited to the Fed chairman job" and "off the charts in quality by comparison with most" other Bush nominees. "In fact," Frankel added, "he would even be good by the standards of a Clinton administration."
Born in Augusta, Georgia, one of three children, Bernanke grew up among only a handful of Jewish families in Dillon, where his parents ran a pharmacy. While Bernanke's family was a relatively recent arrival, South Carolina has a history of being hospitable to Jews. At the turn of the 19th century, South Carolina had the most Jews of any state - fully a quarter of the Jews then living in America, by some estimates. Before the Civil War, Georgetown, the state's third-oldest city, and Charleston, one of the nation's most important cities in the colonial period, both elected several Jewish mayors.
Residents of Dillon, a town of about 6,500 habitants in the eastern part of the state near the North Carolina line, remember Bernanke fondly as a brainy boy who obsessed over baseball statistics, played the saxophone, taught himself calculus and scored 1590 out of 1600 on his SATs, the highest in the state that year.
"He's 13 years old, and we're discussing cosmology and the size of the universe," Bernanke's childhood friend, Nathan Goldman, recalled in an article in the Atlanta Journal-Constitution.
Bernanke went as an undergraduate to Harvard, received his doctorate from the Massachusetts Institute of Technology and was named a full professor at Princeton in 1985, in his early 30s. He was chairman of the economics department at Princeton University before being tapped by Bush in 2002 to be a member of the Federal Reserve Board and then last year to be chairman of the economic council. Bernanke is married to Spanish instructor Anna Bernanke, reportedly the daughter of refugees from Europe. They have two children.
Academic achievement characterized Bernanke's family even in Europe. His paternal grandparents came from Austria. According to his uncle, Mortimer Bernanke, his grandmother graduated from medical school in Austria in 1919 - unusual for a woman of the time. The family immigrated to America in the early 1920s.
Bernanke's parents, Phillip and Edna, kept a strictly kosher home. Their meat was bused in from Charlotte, North Carolina, where Edna's father owned a kosher market for about 10 years after World War II and taught Hebrew school and tutored bar mitzvah students. The grandfather, who moved in with Bernanke's family after his wife died, was called "reverend" for his great religious learning, family members said.
"He lived with us for 24 years," Edna Bernanke said in a telephone interview with the Forward. "He studied with us."
All the Bernanke children married Jews, Mortimer Bernanke said (also in a telephone interview). He still lives in Dillon. Edna and Phillip Bernanke now live in Charlotte.
When Ben Bernanke was growing up, Ohav Shalom, the synagogue in Dillon, could not support a full-time rabbi. His mother estimated that it served 12 families from the area, with about 35 people attending during holidays. It imported rabbinical students from the Jewish Theological Seminary to officiate each year during the High Holy Days. The students would stay at the Bernanke home, the only fully kosher one in the area. Rabbi Arnold Stiebel remembered the young Ben as a big help in the synagogue. "Just think, the youngster who helped me prepare the Torah scrolls and gave me numerous insider pointers is now the nominee to be chairman of the Federal Reserve," marveled Stiebel, who now lives in Jerusalem, in a note that circulated widely via e-mail. "Well, it's a small Jewish world."
For new Fed chief, dad was one of the few Jews in town
When Ben Shalom Bernanke, U.S. President George Bush's nominee to be the new Federal Reserve chairman, was a teenager in the small town of Dillon, South Carolina, in the 1960s, he helped lead services and roll the Torah scrolls in the town's synagogue.
Judaism remains a part of Bernanke's life, but the Princeton University economist does not wear his religion on his sleeve, associates say. According to friend and collaborator Mark Gertler, chairman of New York University's economics department, Bernanke, 51, "keeps his feelings and beliefs private," but they are really "embedded in who he is."
Bernanke's policy views, however, were on full display this week as he faced questions yesterday from the Senate Banking Committee, which probed him on his convictions about targeting inflation and the government's budget deficit. Democratic senators, in particular, sought assurances that Bernanke, presently chairman of Bush's Council of Economic Advisers, would be independent of the White House.
"I assure this committee that, if I am confirmed, I will be strictly independent of all political influences and will be guided solely by the Federal Reserve's mandate from Congress and by the public interest," Bernanke told the lawmakers.
Nominated by Bush on October 4 to succeed Fed chairman Alan Greenspan, Bernanke is expected to be confirmed soon by both the committee and the full Senate. He would take his seat on the Fed early next year, marking the end of Greenspan's 18-year tenure.
Gertler said that Bernanke, as an academic who has done significant research on monetary policy, would institutionalize his approach at the Fed, unlike the oracular Greenspan, who came out of the private sector with a background in economic forecasting.
"When Ben steps down, we won't worry as much about the replacement," Gertler said. "Greenspan never really left a playbook."
A disciple of Nobel Prize-winning economist Milton Friedman, Bernanke has written influential works on price stability, deflation and the Great Depression. "Ben is the Milton Friedman of his generation," Gertler said. However, unlike Friedman, known as an apostle of free markets, Bernanke is "more of a technocrat than an ideologue."
Bernanke has received words of support from several prominent liberals and critics of the Bush administration, including a former colleague at Princeton, New York Times columnist Paul Krugman.
Jeffrey Frankel, a Harvard economics professor who served on President Clinton's Council of Economic Advisers, wrote in an e-mail to the Forward that Bernanke's appointment "probably implies a slightly lower target for inflation, and thus slightly fewer jobs, over the next couple of years, than otherwise because every new central banker is aware that he has to establish inflation-fighting credibility at the beginning of this term, in order to take a more relaxed approach later on."
Frankel called Bernanke "temperamentally well-suited to the Fed chairman job" and "off the charts in quality by comparison with most" other Bush nominees. "In fact," Frankel added, "he would even be good by the standards of a Clinton administration."
Born in Augusta, Georgia, one of three children, Bernanke grew up among only a handful of Jewish families in Dillon, where his parents ran a pharmacy. While Bernanke's family was a relatively recent arrival, South Carolina has a history of being hospitable to Jews. At the turn of the 19th century, South Carolina had the most Jews of any state - fully a quarter of the Jews then living in America, by some estimates. Before the Civil War, Georgetown, the state's third-oldest city, and Charleston, one of the nation's most important cities in the colonial period, both elected several Jewish mayors.
Residents of Dillon, a town of about 6,500 habitants in the eastern part of the state near the North Carolina line, remember Bernanke fondly as a brainy boy who obsessed over baseball statistics, played the saxophone, taught himself calculus and scored 1590 out of 1600 on his SATs, the highest in the state that year.
"He's 13 years old, and we're discussing cosmology and the size of the universe," Bernanke's childhood friend, Nathan Goldman, recalled in an article in the Atlanta Journal-Constitution.
Bernanke went as an undergraduate to Harvard, received his doctorate from the Massachusetts Institute of Technology and was named a full professor at Princeton in 1985, in his early 30s. He was chairman of the economics department at Princeton University before being tapped by Bush in 2002 to be a member of the Federal Reserve Board and then last year to be chairman of the economic council. Bernanke is married to Spanish instructor Anna Bernanke, reportedly the daughter of refugees from Europe. They have two children.
Academic achievement characterized Bernanke's family even in Europe. His paternal grandparents came from Austria. According to his uncle, Mortimer Bernanke, his grandmother graduated from medical school in Austria in 1919 - unusual for a woman of the time. The family immigrated to America in the early 1920s.
Bernanke's parents, Phillip and Edna, kept a strictly kosher home. Their meat was bused in from Charlotte, North Carolina, where Edna's father owned a kosher market for about 10 years after World War II and taught Hebrew school and tutored bar mitzvah students. The grandfather, who moved in with Bernanke's family after his wife died, was called "reverend" for his great religious learning, family members said.
"He lived with us for 24 years," Edna Bernanke said in a telephone interview with the Forward. "He studied with us."
All the Bernanke children married Jews, Mortimer Bernanke said (also in a telephone interview). He still lives in Dillon. Edna and Phillip Bernanke now live in Charlotte.
When Ben Bernanke was growing up, Ohav Shalom, the synagogue in Dillon, could not support a full-time rabbi. His mother estimated that it served 12 families from the area, with about 35 people attending during holidays. It imported rabbinical students from the Jewish Theological Seminary to officiate each year during the High Holy Days. The students would stay at the Bernanke home, the only fully kosher one in the area. Rabbi Arnold Stiebel remembered the young Ben as a big help in the synagogue. "Just think, the youngster who helped me prepare the Torah scrolls and gave me numerous insider pointers is now the nominee to be chairman of the Federal Reserve," marveled Stiebel, who now lives in Jerusalem, in a note that circulated widely via e-mail. "Well, it's a small Jewish world."
Friday, November 25, 2005
Reform Judaism says "Convert!" and "No!"
From the Forward
Rabbi Urges Conversion, Sexual Limits
By Jennifer Siegel
November 25, 2005
HOUSTON — For more than a quarter-century, the Reform movement has made it a priority to reach out to interfaith couples. Now, its leader, Rabbi Eric Yoffie, said it's time to start doing more to encourage non-Jewish spouses to convert to Judaism.
Yoffie, president of the Union for Reform Judaism, issued the call to action during his Sabbath-morning sermon at the group's biennial convention in Houston.
"By making non-Jews feel comfortable and accepted in our congregations, [perhaps] we have sent the message that we do not care if they convert," Yoffie told a crowd of thousands. He added, "The time has come to reverse direction by returning to public conversions and doing all the other things that encourage conversion in our synagogues."
Many proponents of conversion, particularly in the Conservative and Orthodox movements, have been critical of the 1983 decision by Reform Judaism to consider a child Jewish even if he or she only has a Jewish father. Critics argue that the decision removed a major incentive for non-Jewish women to convert to Judaism.
Yoffie praised non-Jewish spouses who raise their children as Jews, calling them "heroes" who deserve recognition and praise. He cautioned against addressing issues of conversion in an insensitive or heavy-handed manner. But he said that synagogues are not "neutral" institutions, and they also should promote the advantages enjoyed by families in which there are two Jewish spouses.
Yoffie's remarks come during a time of renewed public debate on the issue of how far to go in welcoming interfaith couples. In recent months, traditionalists in the non-Orthodox community have criticized what they see as the lavishing of attention and resources on interfaith families at the expense of the committed Jewish households in which the vast majority of Jews were raised.
The debate has entered the Reform movement via a paper by sociologist Steven M. Cohen, who recently joined the faculty of Hebrew Union College-Jewish Institute of Religion, the Reform rabbinical seminary. In the paper, which was distributed to college alumni, Cohen argued that the emphasis liberal outreach groups have placed on "welcoming" non-Jews into congregational life has done little to increase the likelihood that their children will embrace Judaism as adults.
Yoffie's remarks raised concerns among some proponents of a more welcoming approach to interfaith couples, who worried that his effort to encourage conversion might overshadow his praise for non-Jews who are committed to raising Jewish children.
"The question is less 'How do you get people to convert?' than 'How do you get people to raise their children as Jews?'" said Ed Case, the executive director of InterfaithFamily.com. " I just think it needs to be done really, really carefully, and the message that you're welcome as you are needs to come through."
During his sermon, Yoffie urged Reform Jews to step up efforts to talk frankly with teenagers about how Judaism's teachings apply to relationships and sex.
"We are not very good at saying No in Reform Judaism," said Yoffie, who has pressed congregations to place a greater emphasis on ritual and text study. "We are the most creative and forward-looking movement in Jewish life, but in the realm of personal behavior we are reluctant to ever use the word 'forbidden.' Yet in dealing with kids engaged in destructive behavior, the concept of autonomy leaves us unable to set limits and make sound judgments."
In particular, Yoffie raised concerns about the prevalence of so-called hookups or casual sexual encounters among teenagers.
"We [need to] tell boys and girls that sex is not about controlling or servicing the other," Yoffie said. "And we need to tell girls in particular that their worth is not defined by what they do for boys."
The Union for Reform Judaism is creating a six-session course about Judaism and sexuality for 12- and 13-year-old students, and plans to unveil a course for high school freshman in 2007. The courses will not take a "Just say no" approach to sex, nor trade in generalities, Yoffie said, but will address the issues that teens confront.
Tal Grunspan, 24, an Israeli attending the convention who spent last summer working at the Reform union's Greene Family Camp in Bruceville, Texas, said he agreed with Yoffie that today's teenagers too often see sex as a free-for-all devoid of genuine emotional connections.
"I would tell [the campers] that just because everyone is Jewish, that doesn't mean you have to be with everybody," Grunspan said.
Several teenagers who attended the convention as part of a delegation from the National Federation of Temple Youth also agreed with Yoffie that casual sexual encounters are common among teenagers, but expressed skepticism that more dialogue will offer anything new.
"I give him points just for saying the words 'hooking up,'" said David Wilensky, a high school junior who is president of a youth group in Austin, Texas. "I'm just afraid they're just not going to say anything new. The solutions are always the same ones being talked about over and over again, and I'm getting sick of it."
Rabbi Urges Conversion, Sexual Limits
By Jennifer Siegel
November 25, 2005
HOUSTON — For more than a quarter-century, the Reform movement has made it a priority to reach out to interfaith couples. Now, its leader, Rabbi Eric Yoffie, said it's time to start doing more to encourage non-Jewish spouses to convert to Judaism.
Yoffie, president of the Union for Reform Judaism, issued the call to action during his Sabbath-morning sermon at the group's biennial convention in Houston.
"By making non-Jews feel comfortable and accepted in our congregations, [perhaps] we have sent the message that we do not care if they convert," Yoffie told a crowd of thousands. He added, "The time has come to reverse direction by returning to public conversions and doing all the other things that encourage conversion in our synagogues."
Many proponents of conversion, particularly in the Conservative and Orthodox movements, have been critical of the 1983 decision by Reform Judaism to consider a child Jewish even if he or she only has a Jewish father. Critics argue that the decision removed a major incentive for non-Jewish women to convert to Judaism.
Yoffie praised non-Jewish spouses who raise their children as Jews, calling them "heroes" who deserve recognition and praise. He cautioned against addressing issues of conversion in an insensitive or heavy-handed manner. But he said that synagogues are not "neutral" institutions, and they also should promote the advantages enjoyed by families in which there are two Jewish spouses.
Yoffie's remarks come during a time of renewed public debate on the issue of how far to go in welcoming interfaith couples. In recent months, traditionalists in the non-Orthodox community have criticized what they see as the lavishing of attention and resources on interfaith families at the expense of the committed Jewish households in which the vast majority of Jews were raised.
The debate has entered the Reform movement via a paper by sociologist Steven M. Cohen, who recently joined the faculty of Hebrew Union College-Jewish Institute of Religion, the Reform rabbinical seminary. In the paper, which was distributed to college alumni, Cohen argued that the emphasis liberal outreach groups have placed on "welcoming" non-Jews into congregational life has done little to increase the likelihood that their children will embrace Judaism as adults.
Yoffie's remarks raised concerns among some proponents of a more welcoming approach to interfaith couples, who worried that his effort to encourage conversion might overshadow his praise for non-Jews who are committed to raising Jewish children.
"The question is less 'How do you get people to convert?' than 'How do you get people to raise their children as Jews?'" said Ed Case, the executive director of InterfaithFamily.com. " I just think it needs to be done really, really carefully, and the message that you're welcome as you are needs to come through."
During his sermon, Yoffie urged Reform Jews to step up efforts to talk frankly with teenagers about how Judaism's teachings apply to relationships and sex.
"We are not very good at saying No in Reform Judaism," said Yoffie, who has pressed congregations to place a greater emphasis on ritual and text study. "We are the most creative and forward-looking movement in Jewish life, but in the realm of personal behavior we are reluctant to ever use the word 'forbidden.' Yet in dealing with kids engaged in destructive behavior, the concept of autonomy leaves us unable to set limits and make sound judgments."
In particular, Yoffie raised concerns about the prevalence of so-called hookups or casual sexual encounters among teenagers.
"We [need to] tell boys and girls that sex is not about controlling or servicing the other," Yoffie said. "And we need to tell girls in particular that their worth is not defined by what they do for boys."
The Union for Reform Judaism is creating a six-session course about Judaism and sexuality for 12- and 13-year-old students, and plans to unveil a course for high school freshman in 2007. The courses will not take a "Just say no" approach to sex, nor trade in generalities, Yoffie said, but will address the issues that teens confront.
Tal Grunspan, 24, an Israeli attending the convention who spent last summer working at the Reform union's Greene Family Camp in Bruceville, Texas, said he agreed with Yoffie that today's teenagers too often see sex as a free-for-all devoid of genuine emotional connections.
"I would tell [the campers] that just because everyone is Jewish, that doesn't mean you have to be with everybody," Grunspan said.
Several teenagers who attended the convention as part of a delegation from the National Federation of Temple Youth also agreed with Yoffie that casual sexual encounters are common among teenagers, but expressed skepticism that more dialogue will offer anything new.
"I give him points just for saying the words 'hooking up,'" said David Wilensky, a high school junior who is president of a youth group in Austin, Texas. "I'm just afraid they're just not going to say anything new. The solutions are always the same ones being talked about over and over again, and I'm getting sick of it."
Wednesday, November 23, 2005
Getting a Human
Ever just want to talk to a human on a customer service hotline? Check out this website to find out the quickest way to get to a human voice.
Friday, November 18, 2005
Polarities in Balance - Chancellor Ismar Schorsch
Dear Elissa and Jason,A hearty mazal tov on the birth of your twins. With one a little boy and the other a little girl, you are a picture of polarities in balance. I would expect nothing less from a Conservative rabbi. May they both be a source of unending joy for you.
Ismar Schorsch
Thursday, November 17, 2005
Miller Lite #2 and Miller Lite #3
With gratitude to God, we are happy to announce the birth of our son and daughter. Baby Boy came first at 12:09 p.m. and weighed in at 5 pounds. Baby Girl came next at 12:27 p.m. and weighed in at 5 pounds, 5 ounces.
Mother and babies are all healthy and happy. Josh is looking forward to welcoming his new brother and sister home.
Baby Boy will be named at his brit milah ceremony and Baby Girl at her simchat bat ceremony.
Rabbi Jason, Elissa & Joshua Miller
Mother and babies are all healthy and happy. Josh is looking forward to welcoming his new brother and sister home.
Baby Boy will be named at his brit milah ceremony and Baby Girl at her simchat bat ceremony.
Rabbi Jason, Elissa & Joshua Miller
Monday, November 14, 2005
Bible Quiz - Test your knowledge!
The, free, online Bible Quiz, created by Jacob Richman, contains more than 3,000 multiple choice questions about the 5 books of Moses. Choose a chapter and timer seting, then the fun begins. The quiz, randomly, selects questions from its database, thus no two quizes are alike. There is, also, a database browser for reviewing and printing the Questions with the
correct Answers. Adults, as well as children will find the quiz entertaining and very educational.
correct Answers. Adults, as well as children will find the quiz entertaining and very educational.
Tuesday, November 08, 2005
A very expensive yarmulke!
Brett Gurewitz, the guitarist from punk rock band "Bad Religion" is selling his bar mitzvah yarmulke on eBay. The kippah has the inscription on the inside:
"Bar Mitzvah of Brett Gurewitz | May 24, 1975"
I wonder if anyone would be interested in a signed copy of my Bar Mitzvah haftorah?
"Bar Mitzvah of Brett Gurewitz | May 24, 1975"
I wonder if anyone would be interested in a signed copy of my Bar Mitzvah haftorah?
Saturday, November 05, 2005
Congregation Beit Kodesh in Livonia, Michigan - a truly warm and inviting community
Originally published in the Observer & Eccentric Newspapers
Congregation Beit Kodesh growing for the future
BY LINDA ANN CHOMIN
Phyllis Lewkowicz couldn't be happier about welcoming new members to the family at Congregation Beit Kodesh in Livonia. Several months ago, she and members of the temple had formed a Save Our Synagogue committee. When Lewkowicz first came to the area in the 1950s, the synagogue didn't exist, but grew over the years until membership began dwindling. On Sunday, Nov. 6, members will celebrate the congregation's rebirth by dedicating the renovated sanctuary at noon.
"This will be a special occasion," said Phyllis Lewkowicz, one of the visionaries who began holding Shabbat (Sabbath) services at Clarenceville Central Elementary School in 1958. "It's part of the entire plan to improve the sanctuary and building."
Although Beit Kodesh still doesn't have a rabbi, they are welcoming Jason Miller who'll serve as a consultant to help them grow for the future. Rabbi Miller will speak about his position in the congregation and give the Shehechi'anu blessing of thanksgiving, present a new Kiddush cup used for wine sanctification during Shabbat and holiday services then affix three of the 15 Mezuzzah blessings to doorposts in the synagogue before sharing brunch with the congregation. Each of the Mezuzzah [sic] contains a parchment with the Shema prayer from the Torahthe books of Jewish scriptures.
Jeff Kirsch originally sought the help of the United Synagogue of Conservative Judaism to connect with Rabbi Miller who will guide the congregation until they're able to have a full-time rabbi. Currently members like Kirsch lead the services.
"We believe there's potential," said Jeff Kirsch, vice president of the religious committee and a Farmington Hills resident. "We've already seen very positive changes. Membership has gone up."
"We're a viable organization," added congregation president Martin Diskin, a Farmington Hills resident. "I feel at home here. I've broadened my Jewish education over my 30-years with the synagogue."
Rabbi Miller believes the congregation, which serves not only Livonia, but Farmington, Canton, Westland, Novi and Northville, will continue to grow because of offerings such as the Sunday school. The 29-year old rabbi feels there are many young families like his who are looking for a synagogue to meet their needs. Rabbi Miller has a 21-month-old son and his wife is expecting twins in the next 4- to 5-weeks.
"Beit Kodesh is an amazing place. The people are a more dedicated community of Jewish people that I've ever seen," said Rabbi Jason Miller who by day works as assistant director of the University of Michigan Hillel, a program for Jewish college students in Ann Arbor.
"In terms of geography they're situated in an area with many young Jewish families who are unaffiliated and looking for a community just like this. They're going to need the religious education."
Along with educating youth in the Jewish faith another plus for new members is sure to be the congregation's acceptance of interfaith marriages.
"Beit Kodesh is committed to reaching out to those families and bringing them in," said Rabbi Miller. There a lot of Jewish families in this area not being reached. We're proud of who we are, a conservative congregation with people in times of grief, in times of joy. That's what people are looking for in today's age."
To RSVP for the sanctuary rededication and brunch with the rabbi, call (248) 477-8974. The cost for the brunch is $5, no charge for children age 12 and under.
Congregation Beit Kodesh is located at 31840 West Seven Mile, between Farmington and Merriman roads, Livonia. For more information, visit the Web site at www.beitkodesh.org.
Congregation Beit Kodesh growing for the future
BY LINDA ANN CHOMIN
Phyllis Lewkowicz couldn't be happier about welcoming new members to the family at Congregation Beit Kodesh in Livonia. Several months ago, she and members of the temple had formed a Save Our Synagogue committee. When Lewkowicz first came to the area in the 1950s, the synagogue didn't exist, but grew over the years until membership began dwindling. On Sunday, Nov. 6, members will celebrate the congregation's rebirth by dedicating the renovated sanctuary at noon.
"This will be a special occasion," said Phyllis Lewkowicz, one of the visionaries who began holding Shabbat (Sabbath) services at Clarenceville Central Elementary School in 1958. "It's part of the entire plan to improve the sanctuary and building."
Although Beit Kodesh still doesn't have a rabbi, they are welcoming Jason Miller who'll serve as a consultant to help them grow for the future. Rabbi Miller will speak about his position in the congregation and give the Shehechi'anu blessing of thanksgiving, present a new Kiddush cup used for wine sanctification during Shabbat and holiday services then affix three of the 15 Mezuzzah blessings to doorposts in the synagogue before sharing brunch with the congregation. Each of the Mezuzzah [sic] contains a parchment with the Shema prayer from the Torahthe books of Jewish scriptures.
Jeff Kirsch originally sought the help of the United Synagogue of Conservative Judaism to connect with Rabbi Miller who will guide the congregation until they're able to have a full-time rabbi. Currently members like Kirsch lead the services.
"We believe there's potential," said Jeff Kirsch, vice president of the religious committee and a Farmington Hills resident. "We've already seen very positive changes. Membership has gone up."
"We're a viable organization," added congregation president Martin Diskin, a Farmington Hills resident. "I feel at home here. I've broadened my Jewish education over my 30-years with the synagogue."
Rabbi Miller believes the congregation, which serves not only Livonia, but Farmington, Canton, Westland, Novi and Northville, will continue to grow because of offerings such as the Sunday school. The 29-year old rabbi feels there are many young families like his who are looking for a synagogue to meet their needs. Rabbi Miller has a 21-month-old son and his wife is expecting twins in the next 4- to 5-weeks.
"Beit Kodesh is an amazing place. The people are a more dedicated community of Jewish people that I've ever seen," said Rabbi Jason Miller who by day works as assistant director of the University of Michigan Hillel, a program for Jewish college students in Ann Arbor.
"In terms of geography they're situated in an area with many young Jewish families who are unaffiliated and looking for a community just like this. They're going to need the religious education."
Along with educating youth in the Jewish faith another plus for new members is sure to be the congregation's acceptance of interfaith marriages.
"Beit Kodesh is committed to reaching out to those families and bringing them in," said Rabbi Miller. There a lot of Jewish families in this area not being reached. We're proud of who we are, a conservative congregation with people in times of grief, in times of joy. That's what people are looking for in today's age."
To RSVP for the sanctuary rededication and brunch with the rabbi, call (248) 477-8974. The cost for the brunch is $5, no charge for children age 12 and under.
Congregation Beit Kodesh is located at 31840 West Seven Mile, between Farmington and Merriman roads, Livonia. For more information, visit the Web site at www.beitkodesh.org.
Thursday, November 03, 2005
Hillel and Ludacris: Unlikely bedfellows!
University of Michigan Hillel co-sponsored the Ludacris concert tonight. I think I am now deaf in both ears, but it was a fun event. I took my cousin Jeff Gudes and we watched from the 5th row with Jeff's sister Lindsey. Today was my grandfather David Gudes's 11th yahrzeit and I'm sure he enjoyed seeing three of his grandkids together at a concert, but most likely he had a problem with the music.What business does a Hillel have in bringing a performer like Ludacris? In the words of Executive Director Michael Brooks:
"U-M Hillel has multiple agendas. One is obviously to serve the needs of the campus Jewish community by providing classes, kosher meals, religious services and Israel programming and counseling. Another is to enrich the life of the entire campus in much the same way that the 92nd Street Y in Manhattan sponsors a wide range of cultural programs that are of interest to a much broader New York audience than just the Jewish community in addition to their more traditional Jewish programming. In the past several years U-M Hillel has similarly brought to campus Chris Rock, Dr. Ruth, Kurt Vonnegut, Adam Sandler, Leonard Nimoy and Spike Lee among many others. On campus we also have a vested interest in building bridges to other communities and the Ludacris concert is very much in this category. It's probably true that few if any other Hillels in the country would regularly do programming like this, but in this respect U-M Hillel isn't like most other Hillels.
If we were diverting resources from our core mission activities to sponsor programs like this we would not be doing it, but in fact we depend on the income from many of these large scale events to help fund other parts of our program. That the Michigan Student Assembly and the University Activities Center immediately came to Hillel to co-sponsor this event with them speaks volumes about the role that U-M Hillel has come to play in campus life and we believe that this is a good thing for both the university and the Jewish community."
I also met Michael Phelps (winner of six gold and two bronze medals at the U.S. Olympics in swimming) before the concert. Another photo to post to my Wall of Fame.
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