Ha'Am Fall 2017

Growing Pains Fall 2017 - Stav 5778

Keep Your Labels on Food

pg. 6

Interview with Ben Shapiro pg. 8

Liberal Judaism on Campus pg. 11

Table of Contents 4

Akiva Nemetsky

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Coexist

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Labels on Food

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Interview with Ben Shapiro

About Us Ha’Am has been the official student-run Jewish newsmagazine at UCLA since 1972. We are a hybrid, online and print publication that aims to inform both the UCLA student body and the larger Los Angeles community of Jewish happenings and opinions on campus. Our team strives to uphold Jewish values and to instill within our ranks journalistic integrity of the highest order. Together, we engage and grapple with our tradition in the hopes of enriching our diverse experiences. However, before and after all of that, we are a family.

12 Journey to Find My Faith

For more articles, pictures and videos please visit Ha’Am’s website at haam.org. Get in contact with us on Facebook, Twitter or e-mail. If you are interested in Jewish Life, are sincere and are hardworking, then we are looking for you. We need staff members of every kind, including talented writers, editors, designers, photographers, illustrators, social media experts, business and marketing representatives, creative thinkers, and skilled debaters. No matter your expertise, no matter your major, you will be an invaluable member of our family.

13 Namaste

(Please note that individual opinions expressed by the authors do not necessarily reflect the views and opinions of Ha’Am as a whole.)

11 State of Liberalism

14 Stronger Future 15 Alchohol and Purim

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Ha’Am 2017 Staff

A Letter from the Editor

Editor-in-Chief: Asher Naghi

Dear Readers,

Managing Editor: Noah Wallace Design Team: Edwin Korouri (Lead) Issy Scheinblum Yosef Nemanpour Cover Art: Yosef Nemanpour Social Media: Kate Burt Videographer: Joey Levin Staff: Alyssa Bonchick Brandon Broukhim Devorah Norton Ellie Friedman Jacob Schaperow Josh Kaplan Melody Hashemieh Michael Dayan Ronnie Cohen Sam Schmuel Yosef Nemanpour Yaakov Tarko Zev Hurwitz

Growing up means encountering difficulties — it’s part of life.

Our Fall 2017 edition of Ha’Am deals with this element of the human experience. Not only do humans encounter pain as they grow, but communities and nations also confront difficulties as they scale.

The Jewish nation, throughout its history, has struggled and sometimes floundered as it attempted to come of age. Newly freed from Egypt, the Jews grappled with the transition from a mentality of servitude to an understanding of their independence. Upon the nation’s entrance to the Land of Israel they failed over and over to uphold their values as they cycled through growth and decay, each doing “what was right in his eyes.”

Under many of its monarchs, both the kingdoms of Judea and Israel perpetuated injustice, and prophets lambasted them for their failures. “What does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8).

Throughout the centuries we have struggled internally with our identities as Jews, and the pangs of growth continue to this day in Israel and here at UCLA. In some articles within this edition — entitled “Growing Pains” — we discuss how our community is lacking, and in some pieces we explore how to create more meaningful dialogue to overcome those challenges.

We are confident that if we uphold our values, we will succeed in improving our campus and the world around us.

Warm Regards, Asher Naghi

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Akiva Nemetsky Jewish Student Producer By: Ronnie Cohen

The incredible diversity of talent in the Jewish community at UCLA is something that’s always made me very proud to be a Bruin. That is just one of the many reasons I deeply enjoyed the privilege of going to the premiere of BoulderLight Pictures’ new film, “Bad Match,” which took place in Beverly Hills four weeks ago.

The film, which provided a clever take on online hookup culture, was produced by UCLA’s very own Akiva Nemetsky. Nemesky is a student creator and filmmaker has worked with the company on multiple exciting projects. I sat down with him to reflect on the release of his new film, his journey and his influences.

How do you feel about the release of bad match?

The release has been really positive so far. Given the fact that the movie’s about social media, I think it connects with that audience. They live a lot of their life online, so people have been commenting about the movie, posting about the movie, it’s gotten a lot of reviews on the internet, so the reception has been really good so far. I’m really happy with it.

What drew you to film?

When I was young, watching movies, what I always enjoyed about it was that you really get a window into a world that you otherwise wouldn’t ever get to see or be exposed to.

That ability to transport people into places where they would never be able to go is something that fascinates me about film, and I think TV does it also.

extremely different from what they are now. So, it’s hard to put a label on those things, or, evaluations, I should say.

How has UCLA influenced you as a creator?

I think that, part of being a creator is sort of having access or perspective on multiple diverse opinions, and I think being at UCLA, where there’s such a large student body with an extremely diverse population is something that’s definitely enabled me to broaden my perspective. That filters down into the films that I make.

Do you ever see yourself going into TV as well, or are you strictly loyal to film?

I mean, eventually. I think there’s so much crossover nowadays with how TV is increasing in quality and length. Storytelling in general is becoming more film-like with long series that are basically just like really long movies. So, I think that what you couldn’t do in TV years ago that you could only do in film, has decreased, and the opportunities with TV are a lot more than they once were.

What other projects have you been involved with and which one are you most Photo by Asher Naghi proud of?

What about being Jewish? How has that influTo date there are two that have come out that enced you?

I’ve been a part of in a large capacity. I have anI think one thing that is definitely inherent to other one coming out at the end of the month.

Jewish culture is being a part of, and trying to The first one was sort of like a low budget dark positively affect the community. Oftentimes it’s comedy. The company that I work with, we found your immediate community, meaning your Jewthe director and just wanted to make something ish community, but also the community at large. with them, and so this was the first thing they I think film’s broad, national and even global showed us, so it wasn’t something that we investappeal is something that is able to do that on a ed a lot of money in, but I’m proud of it. It was a large scale. good movie for what it was. And Bad Match was the second one which is coming out, which, obDo you consider yourself a “Jewish” creator? viously, I’m very happy with. We also have about Does it define your work, in a way? four in post production that I’ve been a part of, It doesn’t define it in the sense that the content but they haven’t been released yet. that I’m creating is necessarily related to things So, which one are you most proud of?

To date, I would say Bad Match, but a lot of that is because the potential of what the other ones can be be is not known yet, cause there’s still so much of a process in post they can go through, that what they ultimately turn out to be can be

that are Jewish, whether religiously or culturally, but I think the values that Judaism instills are things that I’d like to influence the movies that I’m a part of.

What values, specifically?

I would say, courage is one of them. Having the

ability to stand up in the face of opposition. And another one I would say, would be to have the ability to see beyond your own immediate perspective. And I think film does that well because you get to see the way stories unfold. Oftentimes you get to see them from a third person point of view so you get to see a dual narrative where two people might be experiencing the same event but have two very different perspectives on it.

Have you encountered opposition to those values within your work? How did you handle it?

In terms of content, of course because you’re catering not just to the Jewish community but the world at large. Often times the standards of the world at large don’t equate to my personal ones, or Judaism’s in general.

The way to go about that is to make the focus or the takeaway ... something that you can be proud of — even if there are particular scenes or instances that my Jewish mother might not be so proud of.

What about situations where, on an interpersonal level, there was a conflict of values?

That’s not something specific to the film industry. With any business, you’re interacting with people who don’t have the same sort of standards as you do. I mean, the way to go about that is to do things that you’re comfortable with. Your decisions should always be guided by your own personal moral compass. And what I’ve found is that when you do that people actually respect it — as opposed to when you’re just flaking on what you believe in. It’s a win-win because you get to keep your standards and people respect you for it.

What are your future aspirations?

The immediate focus is gonna be on those films that are now in post. And then at the company that I’m with, we have a bunch of films in development. Thankfully, since I’ve been there the company has expanded. While Bad Match is a movie that I’m very proud of, it does fall within the range of lower budget, and the material that we’re developing now at the company is much broader, much larger and a lot more expensive.

I mean, just generally, what I want to be is a film producer, whether that means working in house at a company, starting my own company or sort of being like a studio producer. Any one of those three things are what I see myself doing, but I don’t have a particular preference of one over the other at this point. Only just ‘cause I need more experience to make that decision.

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“So What?” Making Meaningful Inroads in Inter-communal Dialogue By: Zev Hurwitz

Calls to action, if executed properly, can be the driving force for a community invested in creating change. But “properly” is the main factor in determining whether an event was successful in fostering activism and ongoing commitment. A mentor of mine refuses to organize any events that don’t pass the “so what?” test. An event that serves as a one-off — with no intent by the organizers or the participants to pursue follow-up — may have been a “nice chatting with you” opportunity, but a waste of time in the long run. Someone walking away from the event should never be left lingering thoughts of “so what? Why did I bother attending this?”

Some events, which have no tangible call to action, are absolutely fine and are not subject to the “so what?” test. For purposes of this conversation, we’ll separate “call to action” from “click to donate,” which is its own category. A growing segment of Jewish and pro-Israel programming is ripe for positioning as the most important call to action of our day, but the message cannot be delivered via any one-off event.

another opportunity for Jews and the partner faith/cultural group to reconvene. Only through long-established relationships and trust can real partnerships begin to blossom.

A recent program by the Shalom Hartman Institute in Los Angeles showed how fruitful inter-religious diaThis is the core of what logue can Jews and our community be. During allies need to be focusOnly through long-established “Enemies, ing on. Only through real relationships and trust can real A Love “so what?”-proof diaStory: A logue can we make impartnerships begin to blossom.

New Way portant inroads in pursuit Forward of tolerance and underfor Jewish-Muslim Relations,” Imam Abdullah standing.

Antepli, the Hartman Institute’s Muslim LeaderThe same principle is at play when Sarah Silvership Initiative co-director, noted that the first step man visits the home of a right-leaning American home in the pilot of her new show “I Love You America.”

While a conversation over dinner begins a comedic-induced portrayal of cultural differences, the oft-vulgar Jewish comedian quickly engages in conversations about voting for Trump, same-sex marriage and the state of the country.

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“Did we change each other’s minds? F*ck no,” Silverman says in a voiceover at the end of the segment. “But we did learn that we don’t have to be divided to disagree.”

Enter intercultural and inter-rePhoto by Cheryl Kohan (CC) ligious dialogue, the most critically needed form of engagement the Jewish in building partnership between two commucommunity should champion right now. Many of nities is through education, followed shortly by the major issues and policies that affect minority trust-building. communities across the nation are either directThe challenge with dialogue and exposure to new ly or historically “Jewish issues” as well, and the viewpoints is finding that entry point. What conJewish community needs to be at the forefront cerns or commonalities do we leverage as potenof making those tial springboards conversations for dialogue? happen.

Only through real “so what?”With regard to As a blanket rule, Jewish-Muslim proof dialogue can we make inter-commudialogue, Imam important inroads in pursuit of nal dialogue, to Abdullah says tolerance and understanding. which the Jewthat too often, ish Community the parties resort is a party, always to “safe” topics: needs to be genuine — and pass the “so what?” similarities between kashrut and halal, other retest. A panel that features members of another ligious practice, prayer, etc. The elephant in the community juxtaposed with Jewish communal room is the Israeli-Palestinian conflict, which no leaders is great and necessary, as long as it leads one seems to want to address at the get-go. But to ongoing collaboration or at the very least, Antepli, along with co-director Yossi Klein Halevi

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(who also spoke at the Hartman Institute program at Beth Jacob, October 29), believes it’s critical to make that part of the conversation from the beginning. The two do not see value in pursuing disingenuous dialogue with no intent of tackling the tough issues.

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iving in Los Angeles gives us no shortage of access to interesting speakers, lectures, panels and workshops on a variety of topics we care about. In the Jewish community, we often find that these events, sponsored by one organization or another, have educational benefit or serve as a call to action for social change.

As bizarre as it is for us to discuss Sarah Silverman and Yossi Klein Halevi in the same column, it’s even more interesting to note that these conversations work. Silverman ends her dinner party with hugs for the very sort of people she lambasts for supporting Trump in the show’s opening sequence, and Halevi, along with Antepli, have now engaged over 100 Muslim people in genuine dialogue and mutual understanding.

Within UCLA, Los Angeles and beyond, we need to be pursuing the sorts of dialogue that passes the “so what?” test and puts us on a path toward relationship building and mutual understanding.

Focusing on panels and programs that speak to the work yet to be done is key for giving the Jewish community legitimacy and standing in inter-communal work.

Whether it’s Sarah Silverman eating tortilla chips with Trump voters or it’s bringing delegations of American Muslims to Israel, change and understanding begins where we can think beyond oneoffs and always pursue the follow-up.

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Keep the Labels on Food, Not Ourselves or Each Other By: Yosef Nemanpour

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here are a surprising number of labels our community. The Jewish community needs to religious because I keep Shomer Shabbos and I that a Jewish person can use to derid itself of the rigidity these labels have demand- go to morning minyan sometimes.” To most of scribe their Jewish identity. It can range ed and take a note from JSwipe’s “Just Jewish” the Jewish community, adhering to traditional anywhere from the typical “Orthodox,” option. If we can accomplish this, we could build Jewish law is generally not associated with the “Conservative,” and “Rea more Reform movement, and according to Klein, the form” denominations, to nuterm “very Reform” too often is taken as just the Lifting these labels would “Jewish Science” observancanced, opposite. So if we do not have quality words to de-monopolize Judaism’s welles. inclusive describe ourselves, how and why do we allow and true others to label us? spring of knowledge, allowing The practice of affixing laJudaism. bels to Jews has become so Another issue is that these labels limit the interall Jews of all backgrounds to pervasive that the concept People actions we have, and consequently the diversity partake in the Jewish narrative. of separating those labels change we encounter, on a daily basis. When we separate from Jewish identity seems over ourselves based on these arbitrary labels, it leads impossible. In reality, however, the heavy emphatime, and so do their views, thoughts and goals. to a division. Divisions, like a barrier, ultimately sis on Jewish denominational factions is relatively When we associate ourselves with a label, we cat- limit our access to knowledge and growth. If we new. Moreover, although Jewish denominational egorically default stay within our stereotyping might seem intuitive or automatic, our lives to the confines and nevit often involves a far greater cost than benefit, certain parameer get real expoboth to those labeled and to our communities at ters of the label. sure to a different large.

To say that at evcommunity, we ery one point in reach a point of A quick Google search of the term “Jewish detime we feel, act, stagnation that is nominations” can shed light on the inherent conand believe in toxic for any perfusion present in identifying the different sectors one way or in acson. of the Jewish community. Google suggests the cordance with one search terms “three sects of Judaism” or “four Even more devasideology is ridicubranches of Judaism” — these being “Orthotating is an entire lous. I urge you to dox,” “Conservative,” “Reform” and “other.” It is community that look for one word within the denomination of “other” that I found only accepts or that can summaat least 15 labels with which a Jew can choose to considers works rize completely identify. from one perany one aspect of spective or one This simple, three-tiered denominational unyour life. Let the pool of authors. derstanding of Judaism is so pervasive that it challenge of doImagine if the can be found in Jewish dating apps like JSwipe. ing so remind you knowledge of scholars from all denominations However, a relatively novel idea to many Jewish that we are more than our denomination, a truth would engage in discourse, if various leaders in communities, also co-opted by JSwipe, is the devery often forgotten or ignored. fields of science, math and humanities united to nomination label of “Just Jewish.” This simplified The subjectivity of our labels further exacerbates share their perspective on Judaism’s message, categorical title, which falls within the “other” the issue. Orthodox, Conservative and Reform and if all Jews, regardless of denomination, could section I explored online, begs the questions: denominations all mean different things to the access, learn, and grow through these works. The why isn’t there a clear consensus on Jewish depeople who identify with each camp, and underlong-term effects would be profound. nomination or intra-Jewish identity? standing varies even Lifting these labels would de-monopolize JudaThe short anmore for Jews who ism’s wellspring of knowledge, allowing all Jews swer: Because do not identify with a of all backgrounds to partake in the Jewish narrathese labels given denomination tive. This offers one positive step toward a soluare arbitrary looking at the Jews tion to the problem of assimilation, discussed freand have no who do. Rocky Klein, quently in the greater Jewish community. It may real religious a freshman at UCLA, be the rigid borders of denominations that keep application. said, “I consider myJews uninterested and away. self a very DenominaReform tion labels Another issue is that these Jew, but I are harmful also know labels limit the interactions because they that being encourage we have and, consequently, a Reform stereotypes, Jew is not the diversity we encounter, marginalizathe same on a daily basis. tion and dithing as vision within not being

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in the Modern World, edited by Paul Mendes-Flohr and Judah Reinharz).

Labelling creates a connection between the members of the group and separates those who are outside of it. It can build a sense of community with those within the group, providing clear boundaries that ultimately offer a clear sense of identity —even if it is a clarity based on arbitrary beliefs. This form of thought is in a sense automatic – it makes life easier to understand; it is the short-cut our minds take to glide through life easily. In a community that preaches the transcendence of the human experience to prejudice, the nullification of injustice, and social equality, there is no place for this easy separation.

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Despite the harms, one reason the practice of denominational labeling continues is because it is so ingrained in our communal conscience as normal—as if it were given as a part of the Torah on Mount Sinai. In reality, the first denominations emerged only during the Enlightenment in the 19th century. Compared to a tradition that is thousands of years old, this trend is relaIt is figures like Abraham tively new (for who remind us of the most more information, I recompowerful label we have mend Section and that is: Jew. IV of The Jew

In reality, we don’t need to make artificial groups to cause division and feel special, we can use our power as the greater Jewish community to build and create a

culture and community that is truly special. Abraham is called an “Ivri” — a term that can mean both “a Jew” and “one who stands against” or “one on the other side” — because he stood up against the norm. It is figures like Abraham who remind us of the most powerful label we have, and that is: Jew. Let us aim for a post-denominational Jewish community where Jews of all levels of observance, affiliation and connection can live

a Jewish life of meaning. Let us lead lives that are not squared in by arbitrary man-made labels, but that are guided by the wisdom of our patriarch Abraham. Let us live our lives by the truest label of all: Jew.

AN INTERVIEW WITH BEN SHAPIRO

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By: Michael Dayan

sat down with Ben Shapiro, American conservative political commentator and editor-in-chief of The Daily Wire, to discuss his experiences at UCLA, his Jewish image, anti-Semitism, his views on Zionism and his politics.

Photo by Gage Skidmore (CC)

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“The Voice of Conservative Millennials” On the pressure of representing other Jews: “I definitely feel a responsibility to represent a rational Judaic perspective as best as I can. However, whether other people choose feel represented by me, is up to them.”

On whether his speaking style is “too abrasive for someone wearing a yarmulke:” On his political awakening: “If I thought it were negative, I wouldn’t do it. I’m “The Jewish experience at UCLA is actually what representing what I think are correct viewpoints got me started in politics. I was walking around both politically and morally, and I happen to be campus and saw people from the Daily Bruin com- wearing a yarmulke while doing it because I’ve paring then Israeli Prime Minister, Ariel Sharon, to always worn a yarmulke. It’s not like I wake up in Eichmann, the Nazi. I walked into the Daily Bruin the morning and decide whether or not to wear office and I struck up a very good counterpoint — a yarmulke, I’ve been wearing one since I was a that’s how I started writing political stuff publicly.” kid. And so it’s a representation of my world views.

If people are going to have a problem with my world views, they On campus are gonna have If I thought it were negative, I Jewish experia problem with ences: wouldn’t do it. I’m representing me wearing a yar“When I was what I think are correct viewpoints mulke. It is what at UCLA, I was it is. We can have both politically and morally… very involved disagreements in with both the “yarmulke community” over what represents Ha’Am and Bruins for Israel. I was probably the most militant member of both (chuckles), in terms a positive message to push. But the idea that we should not wear yarmulke in order not to ofof being the most right-wing member of both. I fend someone who might feel offended that we lived at home, so I wasn’t super involved with a are wearing a yarmulke — I think that is kind of Jewish frat or anything, but I knew everybody.” dumb.”

On campus Orthodoxy: “There wasn’t a big orthodox contingent on campus at the time. There was JAM with Rabbi Klatzko, but JLI showed up after I left, and the Hillel was run by Rabbi Chaim Seidler-Feller, who I would not get along with.”

On campus conflicts: “There were frequent conflicts with folks like Rabbi Chaim, whose power at Hillel has since diminished. Chaim was a challenge because Chaim and I disagreed about politics radically. Chaim is very much to the left, he was a Peace Now kind of guy — even now — he’d use whatever resources were available to counter my perspectives. There was even a point where I got to editorship of Ha’Am, and he wanted to impact the editorial of Ha’Am. I told him I wasn’t going to allow him to do so, and he militate very strongly to have me removed as editor of Ha’Am. So yeah, there were some conflicts at the time.”

On the role religion plays on his politics: “Religion helps define my values and values impact my politics. However, every policy that I espouse on has a secular, rational basis, so you’ll never hear me use the Bible as a source for policy.”

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On how people view him because of his Orthodoxy: “I don’t think it has had much of an impact. I’ve been engaging in debates virtually my entire life.

I’ve never felt that people are pulling their punches because I’m an Orthodox Jew, nor should they.”

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them and therefore Israel does not deserve our support.” That is the logic behind why many left wing parties are anti-Israel. The Republican party, just by numbers, is more pro Israel. It is also more pro-freedom of religion than the Democratic party, which also opposes many people who have biblical values. So from that perspective, they hate the Constitution, they disagree with a lot of guided principles and they really are more anti-Semitic than the Conservatives.”

On the right’s anti-Semitism: “The anti-Semitism from the “alt-right” is basically of the old school — neo-Nazi form: “Jews are cheap, Jews are liars, Jews are secretly Bolsheviks,” and all that kind of nonsense.

So I think the first group is larger than the second.

I believe the Alt Right is a relatively small group. I should know, I was one of their biggest targets last year. However, I don’t want to make light of the alt right — they are awful, evil people. They made my life miserable for a year. But, as far as which one is closer to the heart of the movement, I think the left — Anti-Israel tendencies which tends to bleed over into anti-Semitism — is much more dangerous towards Jews.”

On the “alt-right” posing a real threat to Jews: “Towards individual Jews but not the Jewish community at large. They would need to have actual political power to pose a real threat to the Jewish community.”

On whether Trump’s pro-Israel stance caused many to overlook the “alt-right”: “I think that there are many Jews who pretend that the “alt-right” doesn’t exist or that ignore Trump’s winks and nods to them because of where Trump stands on Israel, and I do not I believe that before you determine if think that is a policy is good or bad you should put right.”

On the differences between the left’s and right’s anthe shoe on the other foot. You should ti-Semitism: “The anti-Semsee how it feels if Obama was doing On “I hate itism from the that to you.

Zionism, left is closer to not Jews”: the heart of the “If you are anti-Zionist in the sense where you beDemocratic party than the anti-Semitism of the lieve that Jews, who are their own unique people, right is to the heart of the Republican party. (—) In do not deserve their own homeland and there the sense that they almost made Keith Ellison the should be no Judaic based nation — but you’re chair of the DNC, but the right would never even fine with Muslim based nations in the Middle consider Richard Spencer as head of the RNC.” East or Christian based nations in Europe — than you’re an anti-Semite. If you believe that Israel On the left’s anti-Semitism: should be held to a standard that no other country “The left’s anti-Semitism is heavily tied to the inshould be held to and singling out Israel for criticorrect notion that inequality equals inequity. For cism, than you are an anti-Semite. You don’t have example, Because Israel is very rich, and the Palto agree with every policy in Israel — I don’t agree estinians are not, it must be that Israel screwed with many — but you do have to believe that Is-

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Ben’s message to Jewish students at UCLA: “Keep your heads up and don’t abandon your values without fully investigating what those values are. It’s very easy to get seduced into abandoning the values you grew up with because people have told you that it’s more sophisticated to do so. Do your own research and reading.”

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rael has the right to exist as a Jewish state, a state that has Judaic principles at its center. You also cannot hold Israel to a different standard than other countries — something people on the left repeatedly do. People repeatedly push Israel to make deals with open terrorist groups who seek to destroy them and murder their children — a standard no other country is given.”

“I disagree, obviously. However, it depends on the criticism of Israel.

If you, for example, say that ‘Israel should not be fighting a defensive war against Hamas,’ I don’t think it’s inappropriate to say that it is like a Jew betraying another Jew in the face of someone who wants to murder them, which is what the kapo comparison is.”

On how to criticize Israel: “The same way we criticize U.S. politics.

But when you suggest that Israel should make concessions to terrorist or that Israel does not have the right to defend itself from Hamas, that looks more like anti-Semitism to me than legitimate criticism of Israel.”

On noteworthy position changes: 1. “The legalization of marijuana.”

2. “The government should get completely out of the business of marriage. I think the government does a bad job promoting it and they are now providing a club for people to use against religious organizations by enshrining same-sex marriage alongside heterosexual marriages.”

On comparing modern day figures and events to the Holocaust: “Anybody who uses the Holocaust as their leaping off point is working in delicate territory. The targeted death of six million people based on ethnicity Photo by Mark Schierbecker (CC) is a pretty outrageous charge to throw worst of the worst of the worst. However, no one towards anybody. I generally don’t like ever makes comparisons to other fascists, such historical parallels as a general rule. You have to determine if the comparison you’re making is ac- as Mussolini. If you’re going to be exact, then be exact.” tually apt or if you are just attempting to string the point while disrespecting the Holocaust.

On Ambassador to Israel David Friedman’s “Jews criticizing Israel are far worse than kaIf you’re trying to say Trump is a fascist then why pos”: not compare him to Mussolini? The only reason

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On stances that are unpopular with conservatives: 1. “Vowing ‘Never Trump.’ There were a lot of people who were angry at me, but there were also a lot of people who felt the same way I did. It was a very controversial position to take.”

I believe that before you determine if a policy is good or bad you should put the shoe on the other foot. You should see how it feels if Obama was doing that to you.

Add us on Snapchat! @haamnews

To see what’s up on campus, including events and free food!

2. “I believe that before you determine if a policy is good or bad you should put the shoe on the other foot. You should see how it feels if Obama was doing that to you. There are some conservatives who reject that logic.”

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people compare Trump to Hitler is because Hitler was responsible for the Holocaust. That comparison would be fair game if Trump was actually a perpetuator of something like the Holocaust — but he is not — and even calling him a fascist is being generous. People evoke Hitler because he was the worst of the

3. “When I was 19, I wrote a column that talked about transferring Arabs out of Israel, and I think that was immoral and wrong. So I’m changing my position on that.”

3. “I also say that although the media is bias to the left, not everything they say is fake news. There are people who object that too.”

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State of Liberal Judaism on Campus: Some Thoughts

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Jews have a custom to give 10 percent of our income to charity. It comes from the biblical commandment that farmers leave 10 percent of their crops for the poor. Having heard a variant of this speech before, I looked around the room. A cou-

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Based on student attendance at High Holiday services, there are evidently at least a couple dozen students interested in some form of Conservative Jewish prayer.

While it is true that there are few non-Orthodox religious leaders on college campuses, donations to Orthodox institutions such as OU-JLIC, Chabad and Jewish outreach groups in all probability come from Jews of all denominations. The

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By: Jacob Schaperow ynagogues around the country recognize that evening services on Yom Kippur are a good opportunity to fundraise, and Hillel at UCLA is no different. This year marked my second time at Kol Nidre, and Hillel Director Rabbi Aaron Lerner spoke about our people’s celebrated tradition of compelling other Jews to give tzedakah.

minyanim, kosher food, etc.) to thrive on a college campus than do Jewish students identifying with other denominations. The mission of JLIC, for example, is to “help Orthodox students navigate the college environment,” which includes making it easier to keep Kosher and observe Shabbat and holidays.

Hillel itself provides some of this infrastructure.

“You have students that... are looking for a Jewish community, and you can certainly find that at Hillel,” rabbinical intern Ira Rosenberg said.

Rosenberg, who studies at Hebrew Union College, began working at Hillel this fall.

As a pluralistic institution, Hillel also caters to students who connect to Judaism in ways besides praying with a minyan.

“I think you have some students that grow up in a world where Judaism to them is pursuing social justice,” Rosenberg. “So they’re looking to volunteer, they’re looking to stand up for those in need and really go out into communities and help people. And I think, to an extent, Hillels provide that space, as well.”

Hillel can provide spaces for students who want to come to Shabbat dinner, sing songs or have a communal meal, Rosenberg said, but “for whatever reason, there isn’t a uniquely Reform space, just as there isn’t a uniquely Conservative space, at least here at UCLA. And I don’t necessarily think that’s a bad thing.”

Photo by Edwin Korouri

ple hundred people came out to the third floor of Hillel to pray in a Conservative minyan for Yom Kippur.

However, I recognized few of the attendees as Shabbat regulars at Hillel. While there are usually Shabbat services, thanks to the OU-JLIC couple Rabbi Aryeh and Sharona Kaplan, there are limited options for students who want to be a part of a Conservative or Reform community on campus.

As if he had read my thoughts, Rabbi Lerner pointed out that there were four Orthodox rabbis on campus but no representation from other denominations. His message was that Jews of other denominations (the audience) should emulate the giving habits of their Orthodox counterparts.

discrepancy lies with the institutions themselves.

Orthodox institutions place more value on a campus presence than either the Conservative or Reform movements.

OU-JLIC, the Orthodox Union’s Jewish Learning Initiative on Campus, is a prime example of such an institution. The Conservative movement stopped funding its college outreach organization, Koach, in 2013. The Union for Reform Judaism (URJ) canceled Kesher, its college outreach program, in 2009. Meanwhile, JLIC has expanded to 24 campuses, and there are hundreds of Chabad locations.

One could argue that on average, Orthodox students need more supporting infrastructure (daily

Pluralism is one of Hillel’s biggest strengths — where else do you have people who grew up with such variety of Jewish experiences coming together in one building? On the other hand, one of the useful things about denominations is that they can provide more targeted programming to which students from different backgrounds can more easily connect.

Based on student attendance at High Holiday services, there are evidently at least a couple dozen students interested in some form of Conservative Jewish prayer. Is it worthwhile to provide programming outside of the pluralistic framework of Hillel? UCSJ and URJ have long since answered “no.” The cost-benefit analysis that led to this decision must have been anything but straightforward. Without more data, it is hard to make a judgment about the value of a denominational framework for engaging non-Orthodox students in campus Jewish life.

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A Journey to Find my Faith By: Alyssa Bonchick

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he Judaism I learned as a child was somewhat robotic. I grew up in the town of Weston, Florida with two Jewish parents, a huge Jewish community at my high school and a large group of Jewish friends.

I attended Hebrew school every Sunday, lit the candles and ate challah for Shabbat, read the Torah to become a Bat Mitzvah and attended every High Holiday service. Eventually, I began to feel that I was just going through the motions; I was partaking in activities that every other Jewish person I knew did. But what did these activities mean to me beyond a routine to follow? Did they offer any religious or spiritual meaning?

When I arrived at UCLA last year, I realized just how different the Jewish friends from my childhood community were compared to the people in my new surroundings. My friends at UCLA constantly asked me questions about religious holidays. Why do Jews fast? Why do we celebrate Shabbat? Why do we eat matzah during Passover? These questions were all new to me. Since every friend and family member at home shared my religious background, I never considered these questions. As I found myself connecting with people of different backgrounds, suddenly unable to play the beloved game of Jewish geography to find shared connections in New York and Boca, I developed a stronger pride for my Jewish identity. I began attending Hillel more often, going to Conservative services and adapting to the tunes and prayers.

Photo by Alyssa Bonchick

people, whose sacrifices allowed me to have the life I live today.

The next day at Shabbat, I recalled the soldiers’ stories. Even though it was difficult to put myself in their shoes, I gained more insight into my beliefs as I reflected on the week, and I vowed to The strongest catalyst of this new engagement take the next step by immersing myself more in came at the end of my first year at college, when Jewish culture back at home. I wanted to expand I went on Birthright through Hillel at UCLA. Just my knowledge of the Jewish tradition; I wantlike everyone had told me beforehand, Israel — a ed to understand, observe and value Shabbat, place to which to join with I had never community been — felt Through the adventures, unforgettamembers in like home. ble friends and even the tears, I came attending Through the temple more to actually understand why Judaism is adventures, frequently. unforgetta-

such an important aspect of my life.

ble friends and even the tears, I came to actually understand why Judaism is such an important aspect of my life. Experiences at two places in particular — Mount Herzl and the Western Wall — solidified my feelings.

Over the course of the Birthright trip, I had become friends with the six Israeli soldiers accompanying our group. At various points in our walk through the Mount Herzl cemetery, the soldiers spoke candidly and tearfully of the friends they lost in battle, often adjacent to the tombstones and memorial sites of those friends. Their words gave me new perspective; these solders were my age, and they were risking their lives to protect Israel and the Jewish people. Meanwhile, I realized that I had grown up in a completely different world. Never had I previously been grateful to these soldiers, my ancestors and all of the Jewish

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The next day, at the Western Wall in Jerusalem, I felt the tears and powerful emotions from the previous day. My group leader handed me a letter from my parents. As I walked toward the wall, never turning my back to it, I admired its beauty and thought of its history. As I opened the letter from my parents, staring up at the wall in front of me, I gathered even more insight into my Jewish identity. In typed letters, my parents expressed that my dad, my mom and both of their parents had stood in the exact place I am standing right now. Wishing they were standing by my side to experience the moment where it all clicked for me, I went up to the wall and placed my hand on the same stone to which many of my ancestors had connected before me. And I prayed. Every single time my dad had gone to Israel, he took a piece of paper with a handwritten note of mine and placed it within

the wall’s cracks. This day, I was finally experiencing the moment where I could place a note there myself.

My parents had always wanted my first time in Israel to be with family, but at this moment, I realized that this religious experience was something I needed to do by myself. Without the influence of my childhood community, I was able to find a greater, more purposeful Judaism. I was able to separate my understanding of and connection with religion from those expectations that had been placed upon me during my childhood.

Even though I had learned in Hebrew school that Shabbat is a time of relaxation and that we eat matzah on Passover because the Jews carried unleavened bread on their backs, I was never able to truly connect with those rituals until now.

Even though I love my childhood community and the religion, friends and family it provided me, I needed to perceive Judaism on my own to truly make a connection with it.

After venturing off to college on the other side of the country and flying to Israel with 50 people I had never met, my Jewish identity fully transformed and developed. I could not wait to come back to school and take a greater role with Ha’Am, commit myself to attending Shabbat whenever possible and make an effort to meet more people in the UCLA Jewish community. After my experience in Israel, I knew that I wanted to encounter situations and people that would force me to challenge my own ideas and observances. That desire, I believe, will continue to make my connection to Judaism grow even stronger as I continue my time here at school.

Namaste: And Then, There was Light

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I grew up attending religious Jewish day schools, where I was taught that prayer would always be my key to happiness. Prayer, I was told, possesses the power to create miracles and will forever be my lifeline to God. As a nine year old and even an 18 year old, I thought I understood what that meant; however, I now realize I had no idea just how precious and necessary prayer is for me, and I only remembered after losing sight of it for some time.

After I graduated from high school and began college, there was no longer a set time for prayer in my schedule. That was just one of the many

that I felt comfortable taking on a stressful part time job with children on the autism spectrum – I loved the work, but it required a lot of patience.

gratitude. The entire experience was out-of-thisworld.

When I finally realized that this mediative expeThe majority of college students have packed rience strongly paralleled my past prayer experischedules; many are not as privileged to be living ences, I felt silly. Why did it take so long for the at home while doing so, and many need to make light bulb to turn on in my head? Prayer was one payments for not just housing and food but for of my favorite hours of school growing up for just school tuition, too, without support from parents. this reason. The strength and stability I felt after The responsibilities on top of school work for the praying is what kept me going day in and out. If average college student can be overwhelming, anything, I needed it now more than ever, as my and I wasn’t even facing half of those problems. life has really just begun. The scheduled time for stillness and siI tried lence everyday is to be what kept my perIf anything, I needed it now more than as spective focused aware ever, as my life has really just begun. in the past. Every of my single day, I was blessgiven a chance to ings verbalize my worries, my gratitude and my wishes as possible. And yet, I still could not shake the to the Creator responsible for it all. constant exhaustion and anxiety which I felt becoming part of my personality. Week after week, Why did I feel so stressed? Even with ample I caught myself in draining thoughts, worrying support from my family and friends, without my relentlessly about what the future would hold and strong communicative relationship with God, I wondering whether I am really doing the best was all alone: alone in trying to figure out the future and alone in my responsibility for every outcome. With prayer as a priority, I now always remember the falsity of these sentiments. I, along with everyone else, am responsible to make my best effort in life, but at the end, the Almighty runs the world.

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By: Melody Hashemieh s I rolled up my yoga mat upon concluding the day’s class, a strong feeling of deja vu washed over me. I remembered that I had felt this great feeling of inner peace somewhere else before, but I could not place where or why I had felt it. I moved on from my attempt to remember, and I basked in the deep feelings of bliss and calm for a while.

But then, as I walked out of the class, it suddenly hit me: the last time I had felt this free was when I used to pray.

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As I rediscovered this, I made a goal of setting aside a time for traditional prayer each day, and the faithful girl I once knew returned. I returned to a life marked by clear awareness of my abundant blessings, and I became more mindful in knowing and acknowledging that the Big Guy is on my side.

The meditative effects of prayer — separate from the stillness, silence and words of gratitude it contains — are just icing on the cake. This time of daily meditation and my restrengthened relationship with God now allows me to be the best daughter, sister, friend and me that I can be.

Photo by Cedric Lim

changes that came along with leaving my little high school bubble. Others included taking on a part time job, spending less time with friends and becoming so much more anxious that I could no longer recognize the person I had become.

The worst part about this change was that I did not understand why I felt so stressed. Even as a full time student, my work load was manageable.

I was living at home, which meant I did not have to make large payments for housing or food.

In fact, my work load was manageable enough

possible job in everything I set out to do.

As a psychology student, I learned in a few classes about the potential for yoga and meditation to help practitioners relax and relieve stress. After broadening my once-narrow mind and, truth be told, listening to my mom (who is always right — don’t tell her I said that) I decided to take a yoga class. The class involved learning to balance in different poses while breathing deeply, alternating between moments of silence and the instructor’s repetition of words full of positivity and

My wish for my fellow peers reading this: take advantage of this ironically priceless gift you have — prayer. Long or short, in a group or alone, in any language: take some time everyday to introspect and remind yourself that the weight of the world is not actually on your shoulders. Take time to give thanks for all you have, wish for what you want, and have faith that what is right for you is what will be. We can so easily muffle our perspective in this fast-paced world, losing sight of what is worth our attention in the grand scheme of things. As emerging adults, there is no better time to figure ourselves out and realize that we are not alone on this crazy roller coaster ride we call life.

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Recalling our Past for a Stronger Future By: Brandon Broukhim f there’s one thing capable of uniting Jews, it’s complaining. The food always needs a pinch more salt; the computer always runs a hair too slow.

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I am as much of a complainer as my fellow Jews.

But, at the same time, I think that we recognize the uniqueness of the period we live in. For the first time in literally thousands of years, multiple countries exist in the world with governments that do not promote or tolerate anti-Semitism. The United States and Israel provide safe havens for Jews, and although anti-Semitism certainly lingers and even has become more pronounced in recent months, we would Illustration Creative Commons likely agree that the average Jew does not feel the Trump administration is about to begin a massive campaign against American Jewry. (Even if it did, Congress would certainly protest. And, it goes without saying that Israel remains a solidly Jewish state).

Albert Einstein revolutionized physics. Jews have won over 20 percent of Nobel Prizes, though we are only 0.2 percent of the world population.

Supreme Court justices, members of Congress, technological innovators – all of these accomplishments are important, and they show the impact Jewish work ethic and communal strength have provided.

Still, although these feats of professional life are reason enough to push the Jewish legacy forward, an even more significant justification must be the impact our values and character can leave on the world.

The Free Kosher Meal Plan

By Joey Levin

Jewish values are needed in a world that many of us see as troubled, one where peace seems distant and chaos seems too common. To build a better world, we must promote the values that we hope others will exemplify.

We must build a world with greater kindness and In Los Angeles, we can wear a kippah with genrespect, contradicting the inhuman nature of the erally little to no fear. We can proudly observe sexual assault scandals perpetuating our sociJewish holidays and state that we do so openly. ety today. On campus, we should be welcoming The uniqueness of these circumstances, of our and warm in our general ability everyday interacto practice our … the privilege of safety and security tions, even with faith and culture people we may carries with it a great responsibility without fear of barely know. We governmental for our generation — to carry on the must be willing retribution, is to stand alone Jewish legacy at a time without great extraordinary. when the entire pressure to keep it alive.

But because world is screamthese circuming for conformity stances are the only existence most of us have and stand by our values and culture, which have known, we take them for granted. allowed us to not only endure but also give so However, as Theodore Herzl noted in his landmuch to the world. mark 1896 work “The Jewish State,” “prosperity We are the next generation of Jewish leaders, weakens our Judaism and extinguishes our pecuand therefore, some of us will likely be the next liarities. It is only pressure that forces us back to generation of world leaders. Finding a rededithe parent stem; it is only hatred encompassing cation to our faith and a reconnection to these us that makes us strangers once more.” fundamental values is essential to improving our At this time, we have arrived at the moment Herzl world. Making our world kinder and more peacepredicted. Though isolated incidents of anti-Semful may seem difficult; yet, if we have the strength itism still occur, the privilege of safety and security of faith behind us, we can continue to make the carries with it a great responsibility for our genprogress that so many Jewish leaders before us eration — to carry on the Jewish legacy at a time started. It does not take much. Saying hello to without great pressure to keep it alive. the person who looks lost on your way to class or sitting with the lonely student at a dining hall is We must see this task as a noble one worth fightenough to begin to build the world that we Jews ing. The statistics and facts which show the imknow one day can be achieved. pact Jews have had on the world are endless.

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Is it Purim Already? On Judaism and Drinking

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By: Ronnie Cohen

Judaism is one of few religions that explicitly encourage drinking on particular occasions. Surprisingly, this actually goes far beyond the very moderate taste of wine one would get at Kiddush. You would think that four glasses on Pesach would be a stretch, excusable only by the option to opt out with Kedem.

There is one Jewish holiday, however, that leaves all other instances far behind. By now you’ve probably realized where I’m going with this.

Purim seems to stand out in that the alcohol related mitzvah — or commandment — is not only to drink wine but also to actually get drunk. And I’m not talking “two shots at your uncle’s wedding” drunk. I’m talking full on “coming to this frat party was regrettable, I shall drink away my anxiety” drunk.

and most common one you will hear is probably “joy.” It’s not simply that alcohol makes us happy, but rather that culturally, it plays a significant role in communal celebration (otherwise referred to as “parties”).

reached that point is also fulfilling his obligation,” (emphasis mine) meaning that the point is to stop short of excess.

While there is dispute over whether or not we are to take The emRavah litphasis on erally, or You would think that four glasses on Pecelebration as Rabbi sach would be a stretch, excusable only and comEphraim munity has suggests by the option to opt out with Kedem. allowed for (as quoted some slightin Hiduly more moderate interpretations of the mitzvah. shei Ha’Ran), reject Ravah’s statement all together, The Sfas Emes (Rabbi Yehudah Aryeh Leib Alter) it is generally agreed that Purim is, above all else, meant for rejoicing. This does imply that there may be other ways of achieving the level of joy intended. A codifier of Jewish law named the Rama, or Rabbi Moshe Isserles, for example, mentions that “There are others who say that one need not become that drunk, but rather that one should drink more than is one’s custom.” He goes on to say, “Whether one drinks more or drinks less, the main thing is that his intention is for the sake of Heaven.” Essentially, it’s the thought that counts.

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lcohol and religion do have somewhat of a love-hate relationship, not unlike alcohol’s relationship with college. It’s true, alcohol (wine especially) does tend to play a role in a lot of religious practices and rituals.

For the most part however, religions have been known to frown upon drinking. Some, like Islam, have even banned it all-together. And then there’s Judaism.

If alcohol isn’t your thing, you could probably still fulfill the mitzvah with whatever it is that brings you a euphoric sense of gratitude and joy, whether it’s dancing to your favorite song, long (celebratory) walks on the beach or excessive consumption of chocolate. The possibilities are endless.

All right. Maybe not that drunk, and certainly not that type of drunk (in fact, quick disclaimer, drinking out of regret or anxiety is pretty much the exact opposite of the mitzvah,) but it does seem like there is meant to be an extensive amount of drinking involved.

You may or may not have heard this quote from Ravah, a Talmudic commentator on Jewish scripture: “A person is obligated to become drunk on Purim until he doesn’t know the difference between ‘wicked is Haman’ and ‘blessed is Mordechai.’” It almost sounds like Ravah is encouraging blacking out! (I did say almost.)

So by this point, you may be wondering why you’re reading this in November. It’s because — well — college. For some, the Graphic by NPS Graphics (Public Domain) level of alcohol consumption Ravah describes for one day in the states, “The intent of the Talmud is NOT that one year occurs on a bi-weekly basis. This, as we might imagine, can often end very badly. Purim goes to is obligated to become so drunk that he doesn’t show that spiritually, alcohol does seem to possess know the So what some extent of value, but only when limited to the difference. could posright time and place. It’s good to remember that Rather, he For some, the level of alcohol consumpsibly be the is obligated there are alternative ways to find the same level tion Ravah describes for one day in the spiritual purof joy. We must be reasonably senseless. If there’s the entire pose behind day to par- one scholarly insight I hope for you to take away year occurs on a bi-weekly basis. losing one’s ticipate in a from this article, it’s that alcohol can always be senses, or festive meal substituted with chocolate, assuming you’re willing “ad delo yadah?” Well, there are quite a few difUNTIL he becomes too drunk, at which point he is to share it. ferent answers to this question, but the simplest NO LONGER obligated. But anyone who has NOT

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