Jewish News Roundup

From the Forward:

WHERE’S THE PLAN ON IRAN?: New Jersey Jewish News editor Andrew Silow-Carroll suspects that neither Obama nor McCain “has a clue about what to do about Iran.”


TRIBE IN TAIWAN: The Baltimore Jewish Times visits with Taiwan’s tiny Jewish community. The island nation’s Jewish population numbers some 100 to 150 individuals and is led by Ephraim F. Einhorn, an 89-year-old Orthodox rabbi originally from Vienna. “I’m the rabbi, president, treasurer, shamash, ba’al koreh and I pay all the bills,” Einhorn explains.


SHORT IN SHUL: Comedian Martin Short is swinging by a Maryland synagogue, despite being a Roman Catholic. The Baltimore Jewish Times chats with the Canadian-born comic about comedy, Jews and his upcoming performance at Pikesville’s Beth Tfiloh Dahan Sanctuary.


DASHING DETROIT’S HOPES: Detroit Jewish News editor Robert Sklar explains how indicted Detroit Mayor Kwame Kilpatrick dashed the high hopes of his city — and of local Jews.


‘ROUGH RIDIN’ RABBI’: In an article for the Kansas City Jewish Chronicle, Morris B. Margolies relates how he got dubbed the “Rough Ridin’ Rabbi” during his service as an Army chaplain in the Korean War.


UNITED BY PLATITUDES: Two months ago, the Rev. Eric Lee and Daphna Ziman were embroiled in a high-profile feud. Ziman, a Jewish philanthropist, had written a widely circulated e-mail accusing Lee of having launched into a hateful tirade attacking Jewish influence in Hollywood at a banquet she attended. (She also, somewhat strangely, pointed a finger of blame for Lee’s speech at presidential hopeful Barack Obama.) For his part, Lee, head of the L.A. chapter of the Southern Christian Leadership Conference, denied Ziman’s characterization of his words, even as he apologized to her for any offense he had given. Now, the two are making nice in a jointly written opinion article for the L.A. Jewish Journal that is composed almost entirely of platitudes about black-Jewish relations and doesn’t shed any light on the mystery of what Lee actually said at that banquet.


UNFRIENDLY SKYS: The best thing that can be said for the airline is that it didn’t lose her luggage. Instead, when 29-year-old Brit Emma Pelta got her baggage back after her British Airways flight from London to Orlando, Fla., she found it marked with a large swastika. She then spent five months trying to get an apology out of the airline, London’s Jewish Chronicle reports.


SPRINGTIME FOR BRITISH JEWRY?: British Jewry has been shrinking in size for more than a half-century — down from 450,000 in 1950 to somewhere in the neighborhood of between 270,000 and 280,000 today. But is Britain’s Jewish population now growing again? One demographer thinks so. Yaakov Wise of the University of Manchester believes that Britain’s growing ultra-Orthodox sector, with its high birthrates, has tipped the demographic balance for British Jewry as a whole, and that the community’s overall numbers are now trending upward. A researcher with British Jewry’s official Board of Deputies, however, disagreed with Wise’s assessment. “There is no evidence to show that the total number of Jews in the UK is on the rise,” Board of Deputies demographer David Graham says. London’s Jewish Chronicle has the story of the demographic dispute.

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Taking The Israel Lobby To Israel

From the New Republic:

No one will bitch, probably no one will even picket.  And, of course, no one will take responsibility for the sheer nonsense of the argument.

I wonder whether Walt and Mearsheimer, now that they will be in the neighborhood, will take their message to Cairo, Damascus, Riyadh.

Subject: Visit by Steve Walt and John Mearsheimer, June 12, 2008

Jerusalem, May 21, 2008

Dear students and colleagues,

Apologies for writing in English,

The Dept. of Political Science and the Dept. of International Relations
would like to invite you to attend a lecture by Profs. Steve Walt
(Harvard) and John Mearsheimer (Chicago) on their recent and polemic book on the
Israeli Lobby. The lecture will take place on June 12, 2008, at 1230 in
Room 2102. See attached the title and abstract of their talk.

Best of all,
Arie K.
Prof. Arie M. Kacowicz,
Chair,
Department of International Relations,
Hebrew University of Jerusalem

Prof. Stephen Walt (Harvard) and Prof. John Mearsheimer (Chicago)

Is the ‘Israel lobby" good for Israel?

Abstract: In recent decades U.S. Middle East policy has been strongly influenced by the political activities of the "Israel lobby," a loose coalition of groups and individuals that works openly to encourage the "special relationship" between the United States and Israel. This talk will identify the main features of this special interest group, explain how it works to shape U.S. policy, and suggest that its influence has been unintentionally harmful to Israel itself.

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MINDsprinting: A Sprint to Excellence

I write a lot about the sad state of education, both locally and nationally: the mismanagement, mediocrity and overall malaise – there’s an alliterative trifecta! – that forces parents and students to find something better, an alternative that works. Well, I implore you to check out MINDsprinting (www.mindsprinting.com), a totally FREE math and reading program that is comprehensive, user friendly, fully accessible AND the perfect complement for the new state standards that children must fulfill. Again, I implore you to use this service because 1) the quality is exceptional, 2) the offerings are incredibly extensive, 3) the format is educationally rewarding and 4) the results speak for themselves. I’ve already recommended MINDsprinting to parents who want to help their children improve crucial math and reading skills; I particularly like the way MINDsprinting enables parents and teachers to track a student’s progress, which is both necessary and convenient. To repeat: MINDsprinting is FREE! I have never reviewed a site of this caliber without encountering expensive programs, services that many parents simply can’t afford. MINDsprinting democratizes education, taking learning to entirely new level. I salute them!

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A Toast to Domaine 547

We’re in the midst of an incredible social trend: the democratization of wine, as both a hobby (collectors abound) and as a means to meeting fellow connoisseurs. At the forefront of this movement is Jill Bernheimer, Founder of Domaine 547 (www.domaine547.com), an incredible resource for buying wine and learning about the many brands, foreign and domestic, that are available for people to enjoy. Jill’s passion for wine – and her interests reflect a sincere desire to help individuals purchase the right wine, and thus share her appreciation for the craftsmanship that defines a good vintage – is worthy of our attention and respect. Domaine 547 is the only site I recommend that is accessible to a novice and fully comprehensive for an expert. Jill will also be hosting a wonderful evening at Campanile (www.campanilerestaurant.com) on Tuesday, June 3. Please take a moment to learn about this elegant dinner and the many innovative concepts that make Domaine 547 such a resounding story of fun and enlightenment.

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ARI RALBAG VS. EILEEN BURK ET. AL.

This is a lawsuit in Los Angeles Superior Court: Case Type: Other Promissory Note/Collections (General Jurisdiction) Case#: SC098384 Parties: BURK EILEEN – Defendant,BURK YAKKOV – Defendant,RALBAG ARI – Plaintiff,RALBAG ARI – Plaintiff & Plaintiff In Pro Per Attorneys: Date Filed: 05/28/2008

I find it hard to believe that Eileen Burk, a divorced mother of four, has any money worth suing over.

I don’t know anything about this lawsuit but I believe Ari Ralbag is the son of a Rabbi Ralbag who served in Los Angeles.

I believe Ari Ralbag has a sister named Lonna). She’s been divorced several times. Her most recent ex-husband is Israel Meir Kin, the subject of an anti-RCC-corruption website regarding his failure to give his wife as get (Jewish divorce).

According to a Google search, Lonna Ralbag graduated from Beverly Hills High in 1975.

I see her name on this 1999 Jewish music CD.

Lonna managed the artist Yehuda!. He’s popular in NCSY crowds.

Morris emails: "Ari Ralbag is the son of Ronald Ralbag who is a retired psychiatrist living in Beverly Hills. Ronald Ralbag is a first cousin to rabbi Aryeh Ralbag who by the way is very controversial in both his kashrus organization (triangle-k) as well as [the way] he muscles his political/rabbinical clout to the "highest bidder" be it a man or woman in divorce cases. He too is a [controversial] rabbi."

This is Rabbi Aryeh Ralbag? More here:

As the son of esteemed Rabbi Jehoseph Ralbag, Rabbi Aryeh Ralbag is the "posek" (issues rabbinical rulings) and Head Kashruth Coordinator of Triangle K. He was born in New York City and studies at the world famous Lithuanian Chevron Yeshiva – Hebron Rabbinical College, in Jerusalem, where he received Semicha (rabbinical ordination) Yore Yore Yodin Yodin. In 1975, Rabbi Ralbag received further Dayanus Semicha from the Yeshiva, Badatz of Ashkenazim Perushim in Yerushalayim, Roshei Yeshiva, Dayanim and Rabbonim. The list of those who gave him Semicha include Rav Moshe Chevroni, Rav Eliezer Platchinsky, Rav Ovadia Yosef, Rav Avraham Rosenthal and, the most essential for him, his grandfather, HaRav Aron Yehuda Arak. Rabbi Ralbag was Rabbi of the city of Amsterdam and its Beth Din (ecclesiastical court) from 1975-83. From 1983 to the present, he has served as Rabbi and Spiritual Leader of the Young Israel of Avenue K/Congregation Ahavath Israel in Brooklyn, New York. He heads the Beth Din (rabbinical court) on the Agudath HaRabbonim, the Union of Orthodox Rabbis of the United States and Canada, which deals with all issues of Halacha (Jewish Law). Rabbi Ralbag has published numerous Jewish legal responsa in rabbinical journals, including HaPardes, Moriah and HaMaorl. He has published a major monograph – aresponsum – on the Eruv in Amsterdam in the prestigious journal, "Noam," Vol.21, 1979.

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Orit Arfa Offers Dating Tips

She writes in this week’s Jewish Journal:

Ask a woman out on a date. What a concept! This means, don’t just say, "Oh, by the way, I’m going to a party Saturday night, want to come?" This also means, don’t send an e-mail (or worse, a text message) saying, "Hey, wanna do coffee sometime?" It means phone her or say to her in person, very specifically: "I’d love to take you out. What are you doing tomorrow?"

Choose a specific venue for the date. I hate it when guys ask, with uncertainty, "So what do you want to do?" I know sometimes men like to let women feel in control, but I like to see the first date as a dance — let the man take the lead. Don’t choose an ordinary venue — like Coffee Bean or Starbucks. Surprise her with a new cafe designed with a funky concept or a tapas bar, for instance.

If the date goes well, end it with a specific conclusion, not just "We’ll be in touch." Don’t rely on the woman to make the next move. Show her that you are confident by saying that you are looking forward to seeing her again — if indeed you are — and that you will call her in the next day or two.

Initiate contact within two days after the date. Call or e-mail — but don’t text! Tell her how much you enjoyed the date — but be specific about what you enjoyed —her ideas on the elections, her passion for Israel, etc. Don’t offer corny compliments about her outfit or her eyes. Arrange the next date over the phone without letting too much time pass so that she doesn’t have too much time to doubt you.

Invest in her interests, but sincerely. There is nothing more attractive than a man who gets to know the heart of a woman by investigating what is important to her. For example, if she raves about a particular movie, look it up on Google. If she mentions an artist that she loves, offer to take her to a local museum showcasing his/her work. I once told my date how much I was influenced by "The Fountainhead." He went out the next day and bought it. He read it within a week, enjoyed it sincerely, and indulged me in lengthy discussions about the book’s ideas. He got me.

Once you graduate beyond coffee or drinks, plan creative dates. Take her to a new art gallery, a hike into the mountains, a bike ride at the beach. Show that she’s special enough for you to put thought into the date.

Don’t pressure her for sex — ever. A man can innocently request a kiss, but, ideally, he should let the woman take the lead when it comes to sexual play. This restraint proves a man is after her soul, not just her body. You can definitely initiate affection — like handholding and cuddles. Most women love that.

In the beginning, don’t bug her or call her too often. Better to offer a few intelligent statements about her or the date rather than hammering her with one-line text messages that say generic things like "Have a great day" or "Thinking of you." Try to avoid "biting," "poking" or "teasing" her via Facebook. All this can come across as phony or desperate. Unless she is really insecure and needs this fawning, give her space.

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The Professor Anti-Semites Love

Here’s a letter to this week’s Jewish Journal:

Why the righteous indignation ("The Professor Anti-Semites Love," May 9)?
The fact is that we are clannish, have a history of marrying within and not thinking positively of much of the outside culture. We do tend to select for mates along either intellectual or financial lines.

Historically, we have tended to benefit from niche businesses, such as banking during the primacy of Catholicism, when it was prohibited to Catholics, and entertainment during the primacy of Protestants, when they looked down on such businesses. We do tend to be far more visible, disproportionately to our numbers.

What professor Kevin MacDonald has done is to provide a laundry list of reasons why the losers can’t successfully compete against Jews and Jewish culture. I read the article, and I came away thinking that this bitter man is like many others who resent the need to change in order to compete.

It is true: Jews want to chuck the morally bereft outside culture. It is our mandate to be first a blessing to the world, then a kingdom of priests and a light unto the nations. Why be Jewish if Jewishness serves no purpose? We feel a moral elevation compared to outside culture based upon the mandate for our existence.

Of course, we are in conflict with non-Jewish culture. Our mandate requires us to influence the others, to convert outside society not to Judaism but to an enlightened Noahide society. Jewish culture and Jewish society developed in a direct response to the mandate.

It is most certainly benefiting our survival. When we are persecuted, we strengthen our ties with each other and to Judaism. When we are not persecuted, we rise to visibility in the face of non-Jews.

MacDonald is perfectly correct in many of his assumptions and observations.
Rather than feel hurt from the truth, I would feel proud that even the least observant Jews have the spark to influence outside society, as seen by MacDonald’s assessment.

Craig Winchell
via e-mail

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The Fresh New Look Of Israeli Film

That’s the Jewish Journal’s cover story this week.

So what does that mean? I hope it means that new Israeli films aren’t as interminably boring as their predecessors. Despite using the most generous standards, I’ve found nine out of ten Israeli films terribly dull.

Ushpizin was an exception.

Jane Ulman, who can’t help herself from using the word "backdrop" at every opportunity, writes for the Journal:

Against a backdrop of threatening skies, clearly not a metaphor for the future of Israel’s film industry, two Israeli feature films premiered on May 15, opening day of the 61st Cannes Film Festival. And a short by Israeli student filmmaker Elad Keidan took first prize in the Cinefondation, a competition supporting new talent.

The highly anticipated "Waltz With Bashir," by established documentarian but first-time Cannes invitee Ari Folman, made its international debut as one of 22 films in the official competition, alongside features by Clint Eastwood, the Dardenne brothers and Steven Soderbergh.

Four years in the making, with 2,300 original illustrations transformed into a combination of Flash, classic and 3-D animation, the anti-war film, "Waltz," chronicles Folman’s very personal experiences as a young Israeli soldier during the 1982 Lebanon War. He excavated his own traumatic but buried memories by questioning nine fellow soldiers about their recollections, specifically those recollections surrounding the massacre at the Sabra and Satila Palestinian refugee camps.

"Coming to think about it, it’s all about memory, it’s about lost memory, it’s about repression, it’s about where do our memories go when we repress them. Do they still live in us?" Folman said at a Cannes press conference following the premier.

On the same day, "Shiva," by the well-known brother and sister filmmaking team, Shlomi and Ronit Elkabetz, was selected to open the parallel and prestigious International Critics’ Week festival, running May 15 through May 23.

A French-Israeli co-production, also known as "Les Sept Jours," this is the second film written and directed by the Elkabetz siblings, with the role of Vivianne acted by Ronit Elkabetz. The film follows the large, extended Ohaion family as they mourn the sudden death of Maurice — husband, son, brother and father — by sitting shiva according to the cloistered and regimented Moroccan tradition.

The film takes place against the backdrop of the 1991 Gulf War. In fact, hearing the familiar siren, the family dons gas masks while reciting the Mourner’s Kaddish at the cemetery. Then, confined to Maurice’s house for the full seven days — with all the mourners sleeping on the floor in one room every night — the family soon becomes consumed by internecine feuds, affairs and business failures.

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Two Assaults On Religious Zionism

Caroline Glick writes:

  Israel’s 2005 withdrawal from Gaza was presented to the world as a strategic bid to enhance prospects for peace between the Palestinians and Israel. Proponents of the move argued that removing all Israeli civilians and military personnel from Gaza would take away the source of Palestinian grievances. Once fully appeased, the Palestinians would be forced to behave responsibly, abjure terrorism and build their state – first in Gaza, and then in Judea and Samaria and Jerusalem as well.

 
         This was the pretext of Israel’s withdrawal. But it wasn’t the subtext. The subtext of the withdrawal – telegraphed to both Israelis and the international community – was that the withdrawal was cause the demise of Religious Zionism at the hands of the leftist progeny of Labor Zionists. That is, the operation wasn’t about peace with the Arabs. It was about cultural supremacy within Israel.
 
         In the countdown to the withdrawal, the Palestinians did everything they could to make clear the move would not enhance the chances for peace. They triumphantly declared that then-prime minister Ariel Sharon’s decision to expel Gaza’s Jews was an admission that Israel had been defeated by the Palestinians. Hamas was ascendant and both Hamas and Fatah declared repeatedly that they would continue their terror war until all of Israel was destroyed. And as the pretext crumbled, the subtext became more prominent.
 
         Haaretz editorialized six weeks before the expulsion of Gaza’s 8,000 Jews, “The disengagement of Israeli policy from its religious fuel is the real disengagement currently on the agenda. On the day after the disengagement, religious Zionism’s status will be different. The real question is not how many mortar shells will fall, or who will guard the Philadelphi route [connecting Gaza with Egypt], or whether the Palestinians will dance of the roofs of Ganei Tal. The real question is who sets the national agenda.”
 
         Religious Zionist leaders were in a horrible bind. If they responded to the demands of their own people and fought fire with fire, they knew – given the Left’s control of the media – they would be demonized for years to come. And they knew that if the Left succeeded in destroying their reputation among rank and file Israelis, they would be powerless to defend Judea and Samaria.
 
         So in the end, Religious Zionist leaders disappointed their followers, making do with mass protests in the countdown to the expulsions and then allowing the IDF to carry out the expulsions largely unchallenged. While they failed to save Gaza’s Jews from internal exile, they at least succeeded in preventing the demise of Religious Zionism as a political and social force in Israel.
 
         Their success was acknowledged by Haaretz. In the weeks that followed the expulsions, Haaretz columnist Orit Shochat bemoaned the fact that the campaign against Religious Zionism had not succeeded. As she put it, “Soldiers who experienced the evacuation won’t travel to an ashram in India because they discovered that there is an ashram next door. The same Jewish religion that they hadn’t seen up close for a long time embraces them into its fold with a song and a tear for a common fate. They have now sat arm-in-arm at the synagogues in Gush Katif, they have now felt the holiness mixed in sweat, they have now moved rhythmically and sung songs. They have stood in line to kiss the Torah scrolls. They are now half-inside.”
 
         Zionism’s revolutionary message to Jewry was that after 2,000 years of powerlessness, Jews would again become actors on the global stage. But Zionism has many movements and not all of them are equally revolutionary. The two most significant Zionist movements today are Labor Zionism and Religious Zionism.
 
         The inherent weakness of Labor Zionism is that it was never aimed specifically at enabling Jews to be Jews. Rather, its purpose was to enable Jews to be socialists. Understanding that the anti-Semitic climate in Europe in the early 20th century rendered Jewish assimilation into a larger socialist sea impossible, Labor Zionists argued that by establishing a Jewish state Jews would be “normalized” and accepted as regular people and socialists by the nations of the world. That is, Labor Zionism’s message was assimilation on a national rather than on an individual one since conditions in Europe precluded individual assimilation.

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Love The Convert

Rabbi Eliezer Melamed writes in the Jewish Press:

The laws regarding converts to Judaism are among the most astounding in the Torah. They teach us that any non-Jew who truly and earnestly seeks to join the Jewish people may do so.
 
      Therefore, if a German or an Arab should seek to join the Jewish people, even if he is the son of a fierce anti-Semite, we shall accept him and love him like any other Jew. Moreover, we shall love him even more than other Jews, in keeping with the commandment to “love the convert, for you too were strangers in the land of Egypt”  (Deuteronomy 10:19).
 
      After a person converts to Judaism he is like any other Jew. In fact, one must be more sensitive to his feelings than to those of other Jews. This is because of the extreme difficulties a convert faces. After all, it is not easy to leave one’s people and one’s home in order to join a nation with an ancient culture and a rich tradition that is not so easily absorbed even after many years of study. This extreme transition calls for great inner strength, and even the slightest insult can undermine a convert’s confidence and cause him great despair.
 
      The attitude of Jewish law to conversion appears, at first glance, to be one of double standards. On the one hand, there is enormous respect and love for the convert who has left his people to join us; on the other hand, there is an attempt to dissuade him from converting.
 
      But the truth of the matter is that Judaism’s view of the convert is completely positive. The only reason we seek to dissuade the convert is to see if he sincerely wishes to join the Jewish people, or if this is just a passing desire that will disappear in a few years.
 
      The Shulchan Aruch therefore rules (Yoreh Deah 268:2) that when a non-Jew comes before a rabbi and requests to convert, the rabbi must say to him: “Why do you want to convert? Don’t you realize how much the Jewish people suffers in this world? Are you not aware that anti-Semites persecute us and try to destroy us?”
 
      In our day one can add: “Why, it was only a few decades ago that the terrible Holocaust took place, and before that there were countless pogroms. Even today there is much anti-Semitism in the world, and many Muslims wish to do away with us. And all of this is because we are Jewish. So why do you want to join our suffering nation? If you desire to attain a higher level of righteousness and morality, you should be aware that a non-Jew too can be righteous and can even reach a level of divine inspiration.”
 
      If at this point the non-Jew changes his mind about converting there is no need to continue with the conversion process.
 
      If, however, he says, “Despite this I desire to join you; my only concern is that I may not be worthy,” he is immediately accepted, and the second stage of the conversion process begins. He is taught the fundamentals of Jewish faith, the prohibition against idolatry, and a number of other laws. Then he is told, “You should know that so long as you are not Jewish it is permissible for you to labor on the Sabbath and to eat pork or other non-kosher animals. When you convert, however, all of these things become forbidden, and if you violate the Torah you will be punished.”
 
      If he agrees and accepts this upon himself, he is converted.
 
      One important question to be asked is just how many laws the convert must be taught before he is asked if he is ready to accept upon himself the commandments of the Torah. Another question is whether he should be told in detail the Torah punishments applying to one who violates the commandments.
 
      It is clear to all that there is no need to teach him the entire Torah. It is sufficient to teach him some of its foundations, and if he accepts them it is already possible to convert him. This is what is written in the Shulchan Aruch (Yoreh Deah 268:2): “He is taught some of the minor commandments and some of the major commandments, and he is taught some of the punishments for violating the commandments” but “we do not overburden him and we are not overly strict with him.”
 
      The essence of converting to Judaism is to accept upon oneself the yoke of the Torah and its commandments before a rabbinic court. The potential convert is taught the fundamentals prior to conversion, and if he demonstrates a willingness to accept the yoke of the Torah, he is converted immediately and thereafter continues to study and grow as a Jew.
 
      This practice has its source in a number of Talmudic anecdotes (Shabbat 31a).
 
      Once, a non-Jew came before Shammai the Elder and said to him, “I wish to convert, but I will only do so on the condition that you teach me the entire Torah on one foot.” Shammai pushed him away, reasoning that it is impossible to teach a person the entire Torah on one foot. But the same individual came before Hillel the Elder, and Hillel agreed to convert him, saying, “That which is undesirable to you, do not do to your fellow. This is the entire Torah, the rest is all commentary.”
 
      In other words, the idea that a person should not do to others that which he himself finds undesirable is the central idea of the Torah, and everything else is an expansion upon this idea, and in order to understand this you must continue studying.
 

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