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Parsha Shoftim • Aug. 25, 2017 • 3 Elul 5777 • Five Towns candles 7:20 pm, Havdalah 8:27 • Torah columns pages 20–21 • Vol 16, No 31

The Newspaper of our Orthodox communities

‘All people of conscience unambiguously condemn the racism and hatred on display’ —Yeshiva University President Dr. Ari Berman

Orthodox leaders call for moral leadership, rejection of hatred By The Jewish Star Expressions of angst over the fascist demonstration in Charlottesville, Virgina, and President Trump’s comments suggesting a moral equivalence between the demonstrators and their leftwing opponents, spread through Orthodox communities this week. “There is no moral comparison,” said Rabbi Elazar Muskin, president of the Rabbinical Council of America. See Charlottesville on page 23

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Fascist demonstrators marched through Charlottesville, Va., on Friday night, Aug. 11. ViceNews video

•Defenseless Charlottesville Jews: Recalling Odessa in 1905 (p.7) •For left-wingers: No free pass (p.10) •All about antifa (p.10) •Reflections by YU faculty (p.11) •Standing our ground (p.16) •Tehilla Goldberg (p.18) •Ben Cohen (p.18) More online at TheJewishStar.com

Young Israel of W’dmere rabbis join RCA rejection of moral equivalency Shame! By The Jewish Star The Young of Israel of Woodmere’s five rabbis signed a statement “unequivocally denouncing” the Charlottesville, Virginia, terror attack. In a message sent to members of the the largest shul in the Five Towns, the

rabbis endorsed the position of the Rabbinical Council of America, which issued a strongly word statement that “condemns any suggestion of moral equivalency between the White Supremacists and neo-Nazis in Charlottesville and those who stood up to their repugnant

messages and actions.” “There can be no moral equivalence when it comes to Nazis, KKK, racists, and people who incite hate and commit murder,” said the YIW rabbis — Hershel Billet, Shalom Axelrod, Shay Schachter, Dr. Aaron Glatt, and Eliyahu Wolf.

Newspapers in Israel ridiculed President Trump after he failed to single out for special condemnation the Nazis, KKK and other white supremacists who marched in Charlottesville. “They marched with torches, shouted cries against Jews and fatally ran over a protester, but the President of the United States chose to condemn both sides,” wrote Yedioth Ahronoth above the headline, “Boosha” (Shame). “A presidential hug to the far-right,” screamed Maariv, while Haaretz’s Hebrew edition headlined, “Trump defends neoNazi marchers, shocks America.” Only the Sheldon Adelson’s Israel Hayom kept its cool, burying the story on page 24.

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By Adam Abrams, JNS.org As the political and economic situation in Venezuela becomes increasingly unstable, Jews are fleeing the South American nation, with many choosing to immigrate to Israel. Conditions in Venezuela began deteriorating in 2013 following the death of the country’s former president, Hugo Chavez, and the ascension of his chosen successor Nicolas Maduro, a former bus driver. During the past four years, inflation has skyrocketed under Maduro’s rule, leading to shortages in food and basic supplies such as medicine and toilet paper. Venezuelans stand in long lines—sometimes for 12 hours—just to obtain bare essentials. “There is no value to life right now in Venezuela,” Adele Tarrab, a Venezuelan Jew who moved to Israel with her family in 2015, told JNS.org. “I’ve seen people get killed for bread.” Venezuela was once home to a thriving Jewish community, one of the largest in South America, with around 25,000 members in 1999. The crumbling economy caused many of the country’s Jews to flee, with the vast majority heading to Miami, Mexico and Panama. Some 9,000 Jews are believed to still reside in Venezuela. “We love Venezuela,” Tarrab said. “It’s a beautiful country. We still have family there, but they want to leave.” In late July, a group of 26 new Venezuelan immigrants arrived in Israel, with the Israeli government and the International Fellowship of Christians and Jews facilitating their aliyah. The Fellowship says it is the only organization on the ground in Venezuela assisting the Jewish community with aliyah. During the past year and half, the organization has brought 153 Venezuelan Jews to Israel, and has helped the immigrants obtain thousands of dollars in

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nated on the Torah scrolls. It was shocking.” The assailants scrawled anti-Semitic graffiti on the synagogue’s walls and prevented the community from holding Friday night services. “[The Fellowship] provides [Venezuelan Jews] with a lifeline to come to Israel … and helps every step of the way… most of them are coming literally with the ‘shirts on their backs,’ no luggage,” Rabbi Eckstein said. Despite the “lifeline” of moving to Israel, Tarrab said the South American immigrants face many new challenges in the Jewish state. They are often “frustrated by the lack of help” from the Israeli government and encounter intense bureaucracy, she said. For its part, Israel’s Ministry of Immigration and Absorption this month announced an increase in aid to Venezuelan immigrants. Total state benefits now amount to $9,700 for couples; $8,200 for single-parent families; $5,100 for singles; $3,000 for children up to age 4; $2,200 for children ages 4-18; and $2,600 for immigrants ages 18-21. Tarrab and her family settled in the coastal city of Netanya and opened a restaurant, “Rustikana,” that serves home-style Venezuelan food. The family regularly imports fresh kosher meat from South American countries such as Argentina to provide authentic flavors. The restaurant has become a local sensation and is often packed with Israelis who crave a taste of authentic South American cuisine. Although the restaurant is a very different business from the jewelry stores that the Tarrab family operated for decades in Caracas, the venture is fueled by a similar work ethic. “My family and I came to Israel with ‘con las ganas,’ the willingness to do whatever it takes to succeed,” said Tarrab. “It’s tiring, but I love Israel. … I feel safe here, and I feel like this is my country.”

Aliyah coordinator Debbie Ashkenazi with two children who are about to leave Venezuela with their mother and sibling. IFCJ

support to get on their feet. “Many of the olim that we have brought to Israel have not been able, literally, to put bread on the table,” the Fellowship’s founder and president, Rabbi Yechiel Eckstein, told JNS.org. In addition to facilitating aliyah, the Fellowship aids elderly and less affluent Jews who remain in Venezuela, as the majority of wealthy members of the country’s Jewish community “already left for Miami” before the situation deteriorated, Rabbi Eckstein said. “It’s like a jail — you don’t leave your house because it’s very dangerous to go out,” Tarrab said, recalling a 2009 incident in which 15 armed attackers “broke into the main synagogue in Caracas” on a Friday night “and uri-

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By Ben Sales, JTA AIRMONT, NY — When Moshe Pinkasovits walks with his kids down the street on Saturdays in his new town, he has to watch out for drivers shouting anti-Semitic slurs. The Pinkasovits family didn’t face this problem in the neighboring town of Monsey, a heavily Orthodox enclave in New York state, near the New Jersey border. But since the family moved six months ago to Airmont, a pastoral town next door, some residents have made it clear they don’t want religious Jews around. Pinkasovits’ neighbor, another Orthodox newcomer, has had eggs thrown in his yard and found his mailbox bashed in. People have leaned out of car windows and shouted slurs at Pinkasovits or just shrieked. “What did we do wrong by being here?” his children ask him. But Pinkasovits isn’t leaving. Despite the abuse, he loves living in Airmont, “in my own house with my own backyard.” He hopes his non-Jewish neighbors will come to accept the new religious Jews in town. And if they don’t? It’s only a matter of time before the Jews become a critical mass, Pinkasovits says. “It’s going to die out,” Pinkasovits said of the anti-Semitism. “Everyone, they’re all going to move out. Wherever you look down the street, you see ‘for sale’ signs hanging. I don’t mind living between them, but I also don’t mind if they leave and I get more Jewish neighbors.” Pinkasovits is part of a wave of Orthodox Jews who have spread out from Monsey to the surrounding towns. The towns — green, quiet and spread out — offer the large families spacious homes at an affordable price. Like Pinkasovits, Jews who moved to the towns say they just want to live their lives in a nice place, just like their non-Jewish neighbors. But the influx has led to friction with longtime residents, with the battle coalescing around the construction of an eruv. The eruv crosses into New Jersey towns adjacent to Airmont to accommodate the growing religious community and, while extending only a couple blocks over the border, has led to raucous debates, vandalism and a lawsuit. Residents of Mahwah, a New Jersey town southwest of Airmont, have complained that the eruv breaks town ordinances because supports that mark the boundary are attached to public

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utility polls. Others have worried that a growing Orthodox population will mean a large group of residents who don’t support services like the public school system. The Vaad HaEruv, or Eruv Association, expanded an eruv in the Monsey area around the beginning of July. Much of the eruv consists of existing telephone wires, but to make it kosher, the association had to install PVC pipes that reach from the bottom of the wire to the ground and are affixed to telephone poles. The pipes, called “lechis,” act as posts for the eruv. The Eruv Association pays for their upkeep. The Township of Mahwah claims the poles violate an ordinance that prohibits placing signs on the poles, and has threatened to issue summonses and demand that the poles be taken down. On Aug. 11, the Eruv Association filed a lawsuit against Mahwah, with Pinkasovits as a plaintiff, claiming that the demand to take down the lechis violates residents’ civil rights. A petition opposing the eruv to “Protect the Quality of Our Community in Mahwah” has garnered 1,200 signatures. In late July, 200 Mahwah residents gathered to protest the eruv. And a new organization called Mahwah Strong, also against the eruv, has grown to around 3,000 members. Local officials aren’t speaking to the media in light of the

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legal proceedings. But activists say the problem is that the Eruv Asscoation bypassed the town while putting up the eruv and broke the signage ordinance. If the Eruv Association obeyed the law, they say, there would be no problem. “If someone puts up a garage sale sign, it gets taken down,” said Deborah Kostroun, Mahwah Strong’s spokeswoman. “We’re very diverse, and very inclusive, and we want people to come to Mahwah. But if you come to Mahwah, you do have to abide by the ordinances of the town.” Kostroun did acknowledge, however, that residents also were wary of how a growing Orthodox population might change the area’s character. She pointed to the example of the nearby New York town of East Ramapo, where members of a booming Orthodox community were elected to the local education board and passed deep cuts in funding for the public schools, which hardly any Orthodox children attend. “There is a concern because of what is happening one mile away, five miles away, six miles away,” Kostroun said, referring to Monsey and East Ramapo. “Mahwah has one of the 10 best schools in the state, and property values are tied to how good the schools are.” Airmont doesn’t seem the place to cause a pitched ideological battle. The town of 25,000 has sloping, winding, tree-lined streets — often without marked lanes, sidewalks or much traffic. Large houses are spaced out with yards between them. It’s a stark contrast to Monsey, which has seen an increasing number of multifamily homes built as its population has grown more than 25 percent since 2000, according to census data. In Airmont, Jewish infrastructure already is dotting the town. Pinkasovits’ neighborhood alone has three official shuls, plus another three or four unofficial minyans that meet in residents homes. One synagogue, the Congregation of Ridnik, about a 15-minute walk from Pinkasovits’ house, was erecting a fence last week as it planned to expand its sanctuary. The synagogue, attached to the back of its rabbi’s home on a residential street, is awaiting official approval for its expansion. “Nobody is here to take away their homes,” said Moishe Berger, the congregation’s rabbi, regarding the town’s residents. “Nobody is interested in big development. Everybody wants to keep the neighborhood quiet and nice, but we need places to live.”

THE JEWISH STAR August 25, 2017 • 3 Elul 5777

As Orthodox arrive, some residents aren’t happy

‘Anti-Semitic’ Swiss hotel: A bit complicated

August 25, 2017 • 3 Elul 5777 THE JEWISH STAR

secular Europeans and vacationing members of By Cnaan Liphshiz, JTA A chuckle tickled my throat as Ruth Thom- insular haredi communities. In Uman, a Ukraiann, a Swiss hotelier who posted signs urging nian city where each year 30,000 Jews convene her “Jewish guests” to shower before entering for a pilgrimage, many apartment owners who the pool, assured me that she has “nothing used to rent rooms to the visitors have stopped because of damages and fires. against Jews.” Before filing my earlier story on Thomann To be clear, I don’t find racism particularly apologizing for the signs, I said goodbye to the amusing, especially not these days. But there was something comical about how hotelier, adding that I found it regrettable that her earnest voice — some of my colleagues didn’t bother to get her she was speaking in side of the story before reporting about the signs. But that was only the beginning of the Swiss broken English with a thick Swiss-Ger- hotel saga. Responding to calls by the Simon Wiesenman accent — contrasted with the glaringly discriminatory character of the laminated signs thal Center, the reservations service Booking. that she posted in her Paradise Apartments ho- com dropped Thomann’s hotel — a painful fitel in Arosa, near Zurich last week, which pro- nancial blow to any business in the industry. voked outrage in Israel and beyond. Besides, in over a decade of reporting about Europe, I have heard more variations of this weak defense than I can remember — including by people who immediately contradicted themselves. Last year alone I heard it from the professional anti-Semite Dieudonne M’bala M’bala and from a Belgian cartoonist who proudly accepted an award at Iran’s Holocaust denial and mockery festival. The shower signs seemed to me an open-and-shut case. But as I listened earlier this week to Thomann’s passionate explanations Paradise Apartments hotel in Arosa, near Zurich. and apology — “the signs should have The Wiesenthal Center’s intervention is unbeen addressed to all the guests instead of Jewish ones,” she said, near tears — I realized that derstandable on many levels. Especially in Eudespite the damning evidence and anger against rope, signs singling out Jews inevitably evoke her, she was probably a tolerant person who, for memories of the slogans that proliferated lack of tact, was being pilloried internationally across the continent during the Nazi occupation of most of its territory, from the laconically with devastating consequences for her business. And so what began as a clear-cut expression demeaning (“No dogs and Jews allowed”) to of Europe’s growing anti-Semitism problem the viciously “humorous.” It didn’t help that in the same week as the turned, in my mind, into a reminder of how important it is precisely during these times to Swiss hotel affair, news emerged that Switzerjudge people innocent, even of hate crimes, un- land’s federal parliament was about to vote on a bill that would make it the first country in Europe til proven otherwise. In addition to the sign about the pool, to ban the import of kosher meat. (Ritual slaughThomann also posted one instructing “our Jew- ter of cows was outlawed in Switzerland in 1894 ish guests” on when they could access a hotel in legislation that the local Jewish community to refrigerator. Both signs circulated on social me- this day views as essentially anti-Semitic.) Tzipi Hotovely, Israel’s deputy foreign mindia, where Israeli journalists found them. “You have to understand,” she pleaded with ister, escalated the matter even further in a me, “the sign about the refrigerator goes to Jews move that may be connected to her governbecause I kindly allowed only the Jews to keep ment’s ongoing fight with European countries their food in the staff’s refrigerator because I supportive of the Palestinian cause. (In June, know they bring their own food,” she said. Her Switzerland’s foreign minister, who in the past Orthodox Jewish guests needed to store their food has refused to disclose funding for anti-Israel groups, reluctantly agreed to an audit followthere because of kosher issues, she explained. “If I had something against Jews, I wouldn’t ing pressure by pro-Israel lawmakers.) Hotovely demanded the Swiss government take them as guests!” she said. Technically, excluding Jews would be ille- publicly condemn Thomann’s actions, which gal in Switzerland. But an anti-Semitic hotelier she said indicated the prevalence of anti-Semcould get around it, since Orthodox Jewish tour- itism throughout Europe, a continent of some ists typically book hotels in the Alpine country 750 million residents. As is often the case when Jerusalem wades through specialized travel agencies. And so in principle, all a Swiss hotel needs to do to “lose” into the complicated debate about anti-Semiits Orthodox guests would be to inform their tism in Europe, I felt that Hotovely’s claim was travel agent of some imaginary deal breaker — not only overblown and cynical, but also based say a nocturnal pulled pork bake-off contest, or on ignorance of the facts of the case at hand. But almost immediately, I had to reconsider zero accommodations for storing kosher food. that judgment, too. So what about the shower signs, I asked. In the latest twist of a story that began with “Well,” Thomann paused, searching for words. “I’m sorry to say but I know the hotel, two laminated A4 sheets of paper, a Swiss lawand the only people who go in without taking a maker, the Socialist Roger Deneys, came along and proved Hotovely’s point. If anyone should shower are the Jewish guests.” And how exactly does she know that, I in- apologize for the Swiss hotel incident, he wrote on Facebook, then it is Israel, “for its excessive quired, bracing for comments on body odor. “They go in wearing their T-shirts!” Thomann tolerance of ultra-Orthodox Jews who prevent said, adding that the behavior drew complaints peace in Palestine.” Following an outcry, Deneys deleted the refrom other guests, who found it unsanitary. In my extensive travels across Europe, and mark and apologized. After all, he said, he has nothing against especially to places that receive many Jewish visitors, I have seen culture clashes between Jews.

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Defenseless C’ville Jews: Recalling Odessa, 1905 J

ews are asking if we’re back in the 1920s. To me, the scene outside a Charlottesville synagogue is more like Odessa in 1905. Across from the synagogue stood three white supremacists with semi-automatic weapons. During the Friday night torchlight parade that passed the synagogue, the alt-right marchers, hands in the salute formation, hurled slogans reminiscent of the Nazi era. The armed men in fatigues looked as if they were ready to carry out the threats. The police were called. They did not show. Did the city council want blood spilled to advance an agenda? We are told by one distraught police officer that the police were told to let the two groups of demonstrators have contact with each other and then stand down—a scenario designed for chaos and crafted outrage. Although this is from an anonymous source, video footage of the event posted by the Virginia ACLU shows just that. The Virginia ACLU repeated on Twitter that the police were told to stand down. Inside the synagogue, the rabbi and the congregation were helpless. If the neo-Nazis, KKK members and other white supremacists entered the synagogue, they might have slaughtered all the worshippers before the first police car could arrive at the scene. The congregants left through the back door, and were told to walk in groups instead of dispersing. In fact, a group only provides more targets in close proximity. The congregants have a lot to learn. ut what does this have to do with Odessa in 1905? Odessa was the scene of the bloodiest pogrom to take place in Russia, whose Jews sustained a long series of brutal massacres. Although many Jews (estimates vary from 400 to 2,000) died in the Odessa pogrom of 1905, the Jews had created organized, armed militias and fought back, taking a toll on police and soldiers who were actively involved in the pogrom, along with the Okhrana, the czarist secret police.

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Two Russian Jews who took special note of the Odessa pogrom were Ze’ev Jabotinsky and Joseph Trumpeldor. Jabotinsky, at the time, was a leading Russian-Jewish intellectual. Trumpeldor was a decorated military hero who lost an arm in the Russo-Japanese War. Influenced by the events in Odessa, the two set about to create Jewish, teaching the repelled See Defenseless on page 16

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Can medical pot revive Israel kibbutz movement? By Andrew Tobin, JTA KIBBUTZ ELIFAZ, Israel — By all accounts, Eilon Bdil has no personal interest in marijuana. But as the business manager of Kibbutz Elifaz, he’s a big believer in the herb, viewing it as a unique opportunity to revive his remote Negev community. “This cannabis gold rush has to pan out for us,” he said. “There’s simply no other choice. We need young people with good minds to come here, and medical cannabis is what can draw them.” Elifaz is one of dozens of kibbutzim — and hundreds of local companies —seeking to join Israel’s new medical marijuana industry. After decades of stagnation, the collectives are betting that the move can revitalize their finances and even their way of life. Israel’s gold rush — or “green rush,” as some are calling it — took off after the government in February threw its support behind legislation that would allow the export of medical marijuana. The Knesset is expected to pass the measure into law shortly. If that happens, Israeli companies would suddenly have access to a rapidly growing multibillion-dollar global industry. Export is part of a larger government plan to make Israel a world leader in medical cannabis. Yuval Landschaft, the director of the Israeli Medical Cannabis Agency, said well over 700 companies have applied for official permission to grow, produce, distribute and dispense medical cannabis. By the end of the year, he said, the agency would give the OK to the first new medical marijuana farms and factories. “We are really about to enter the medicalization of the Holy Land,” Landschaft said. “The Torah once spread out from Israel. Now medical cannabis will spread out from Israel.” After playing a powerful role in founding and building Israel, the kibbutzim slid into social and economic crisis during the national financial crisis of the 1980s. Many young members decamped for the cities. By shifting away from their socialist roots — embracing differential salaries, members working off the kib-

Ran Ferdman

butz and non-members working on it — the kibbutzim, which number about 250, have largely stabilized. Elifaz, located in the Arava Desert valley in southern Israel, is the only kibbutz that is already growing medical marijuana. It is one of just eight farms the government licensed to do so in 2010 as part of a limited system that will be replaced by the new one. (Recreational marijuana use is illegal in Israel, though it was recently largely decriminalized.) So far, the medical marijuana business has not been particularly lucrative for Elifaz’s more than 100 members and children. The vast majority of its income still comes from date and pomelo

L O R E O M H C M S U S BACK-TO SPECIAL!

Workers on a tractor at Kibbutz Ruhama, in 2016.

farming and tourism. Just last year, the kibbutz began paying differential salaries to its members, a reform most of the once rigidly collective communities have made. But Bdil, 42, who was born on Elifaz and returned to raise a family here, expects the years of experience to pay off when the exporting of medical marijuana starts. He said Elifaz also would benefit from its close ties with other kibbutzim. In the same way the kibbutz produces date honey and date liquor as part of a kibbutz conglomerate, Bdil said, it would one day manufacture cannabis products like extracts, creams and oils. According to Nir Lobel, 37, Elifaz’s secretary, the kibbutz voted to get into the medical cannabis business in part because it seemed like a natural way to update the traditional kibbutz ethos — and hopefully attract a new generation of members. “We’re pioneers, and this is a new journey. We’re farmers, and this is agriculture. We care about values, and this is a way to help people who are suffering,” he said. However, Hagai Hillman — one of Israel’s eight licensed cannabis growers, who co-owns a marijuana-centered pharmaceutical company called BOL Pharma — says most of the kibbutzim and companies rushing into the industry are being overly optimistic. “For those kibbutzim that don’t have money, medical cannabis is not going to be the answer. To survive in this market you need very deep pockets, and without vertical integration you’re lost,” he said, suggesting that profitable companies will control the medical marijuana supply chain from farm to pharmacy. “A lot of farmers think it’s like growing melons. But the future of this industry is medicalization.” Kibbutz Gezer, a largely American immigrant community located south of Tel Aviv, is exploring joining Elifaz in a medical cannabis business partnership with an Israeli pharmaceutical company. Laura Spector, a 62-year-old New Jersey native who immigrated to the kibbutz in 1977, is a leader of the project.

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THE JEWISH STAR August 25, 2017 • 3 Elul 5777

The JEWISH STAR

August 25, 2017 • 3 Elul 5777 THE JEWISH STAR

For left-wing anti-Semites, no free pass Is it possible to fight both neo-Nazis and Jew-haters on the left? Jonathan S. tobin

e live in a time when, as the U.S. State Department has noted, a “rising tide of anti-Semitism” is sweeping the world. In the West, it is creeping into the mainstream from the margins of society, as a coalition of intellectual elites and Muslims has produced a surge of venom against Israel and Jews who identify with it. That movement has found a foothold on American campuses and among left-wing groups, resulting in Jews being stigmatized and isolated in the public square, and students being subjected to violence and intimidation. But the growth of this noxious form of hate is not what most American Jews are most worried about. Instead, it is the spectacle of neo-Nazis and their Ku Klux Klan and alt-right allies parading in Charlottesville, Va., that scares Jews the most. A reasonable argument can be put forward that, even now, with far-right anti-Semites being

increasingly active, their left-wing counterparts pose a more serious menace to global Jewish security. But fear of the anti-Semitic right is always going to be the threat that resonates the most in the Jewish community. Part of the reason why right-wing anti-Semites are scarier to American Jews is a function of imagery and historical memory. The spectacle in Charlottesville of large numbers of neo-Nazis and Klan members holding a torchlight parade while chanting anti-Semitic slogans is chilling in of itself, but also because it is reminiscent of the Holocaust. These thugs aren’t anything close to being the threat the Nazis were in Germany, but their brazenness provides a visceral shock that even the most vicious and perhaps more influential Jew-haters on the left can’t provoke. he increasingly central role anti-Semitic attitudes play on the left often flies under the flag of anti-Zionism rather than open Jew-hatred — a distinction without a difference. Even in the U.S., where it is less prevalent than in Europe, this has meant boycotts and even violence, as well as inflammatory rhetoric—coming from prominent members of the anti-Trump “resistance”—that demonizes affiliated Jews as racist oppressors.

Liberal Jews have been slow to respond to this threat because it requires them to confront erstwhile allies who are part of the Democratic Party base or groups they view with sympathy, like Black Lives Matter or organizations that purport to represent the LGBTQ community. But liberals aren’t the only ones who have ignored things that didn’t fit into their worldview. The main organs of establishment conservatism, like the National Review, chased anti-Semites out long ago. This has led Jewish conservatives to believe the virus of right-wing anti-Semitism was dead and buried. But anti-Semitism on the right has made a comeback in the form of a virulent and violent alt-right movement that rejects mainstream conservatism. Neo-Nazis and the Klan, and their alt-right allies, may be small in number and make up only an infinitesimal fraction of the coalition that elected President Trump, but their impact is magnified by Trump’s reluctance to consistently take them on. Trump is no anti-Semite and has governed as a staunch friend of Israel, yet he has encouraged right-wing anti-Semites by alleging a false moral equivalence with those who oppose them, while also signaling sympathy with the cause (preserv-

ing Confederate statues) that the anti-Semites and racists turned out to support in Charlottesville. Neo-Nazis may seem scarier than Jew-haters on the left, but the challenge for American Jews now lies in trying to rise above the partisan loyalties that can blind us to both sides of the antiSemitic coin. iberals prefer to ignore the potent influence of those who promulgate anti-Semitic boycotts of Israel while encouraging intimidation and attacks against Jews. Many seem to think calling out left-wing anti-Semites in the anti-Trump resistance is not as important as opposing the administration. At the same time, conservatives need to acknowledge that speaking up about the anti-Semitic right isn’t chasing ghosts. They need to understand that calling out Trump for his encouragement of alt-right anti-Semites will neither betray Israel nor aid left-wing Jew-haters. What is needed is a Jewish community with the wisdom to take up the fight against hate and bigotry no matter its origin. Until that happens, liberals and conservatives alike will continue to fail to adequately address a problem that ought to transcend politics. Jonathan S. Tobin is opinion editor of JNS.org.

Here’s what you need to know about antifa Analysis by Ben Sales, JTA Is it OK to punch a Nazi in the face? That’s a question animating much of the discussion following the white supremacist rally in Charlottesville, Virginia, which devolved into a brawl between rally-goers and a contingent of anti-fascist counterprotesters known as antifa. Following the clashes, a white supremacist rammed his car into the counterprotest, killing Heather Heyer, 32. While leaders and activists across the spectrum have unequivocally condemned the racist, anti-Semitic rally, they are divided on whether physically attacking white supremacists is justified simply because they are white supremacists. Some have celebrated the antifa activists for standing up to hate. But others have condemned them alongside neo-Nazis for engaging in violence. Last Tuesday, President Trump appeared to equate them with the rabble of white supremacists, branding antifa the “alt-left” and saying “there’s blame on both sides.” Here’s what you need to know about antifa, the loose network that fights fascists on the streets. Antifa was born from groups that fought the original fascists. In 1934, Milwaukee police arrested three leftists who infiltrated a pro-Nazi meeting and began scuffling with supporters of Hitler. The leftists were part of a group of several hundred anti-fascists who entered the meeting, broke it up and pelted the keynote speaker with rotten eggs. The melee ended only after 100 police arrived to restore order. Today’s antifa (an abbreviation of “anti-fascist action”) sees itself as the ideological descendant of activists like these. Anti-fascist brawlers — many of them communists, socialists or anarchists — began organizing in the 1920s and ‘30s to oppose the rising dictatorships in Italy, Germany and Spain through demonstrations and street fights. The groups re-emerged in Europe in the ‘70s and ‘80s to combat white supremacists and skinheads, and the idea migrated to America, where groups were originally known as “Anti-Racist Action.” While it’s hard to pin down numbers on antifa in the United States, members and experts say the movement has boomed since Trump’s election. Mark Bray, a lecturer on human rights and politics at Dartmouth College, estimates that there are a couple hundred antifa chapters of varying sizes and levels of activity across the country. “The threat posed by the ‘alt-right’ in the context of empowerment through Trump made a lot of people concerned about fascist, neo-Nazi, white supremacist violence,” said Bray, author of the just-published book “Antifa: The Anti-Fascist Handbook.” “They turned to the Antifa model as one option to resist it. The option of physically

Protesters and counterprotesters clashing at Emancipation Park in Charlottesville.

confronting these groups has spread among the left and been normalized.” It has no formal organization or leadership structure. Like the Occupy movement and Black Lives Matter, antifa has no institutional structure or unified plan of action. Much of its activism comes through informal collaboration around certain cities or regions, and individual members taking initiative. Separate Facebook pages exist, for example, for New York antifa, New York City antifa, and Western New York antifa. Long before antifa gets to physical altercations with the far right, members will attempt to prevent white supremacists from assembling or spreading their message. Bray said some antifa members will pressure white supremacists’ employers to fire them. Daniel Sieradski, a Jewish antifa member who became involved following the presidential election, said he and other activists try to pressure venues to cancel white supremacist events, and only show up to counterprotest if that fails. (Sieradski formerly worked at JTA as the director of digital media.) “I’ve always identified with the spirit of the movement, which is to challenge racists when they come into your community and try to incite hatred and violence,” Sieradski said. “Every effort is made to prevent the Nazis from showing up in the first place. Once they manage to do so, the demonstrations do not get violent until confrontations are provoked.” Antifa tends to align with the left — and some members are anti-Zionists. Because antifa is so loosely constructed, it has no formal ideological agenda beyond opposing fascism. But the movement has roots in left-wing

Chip Somodevilla/Getty

movements like socialism or anarchism. Bray said that members may be part of other left-wing activist groups, like the Occupy movement, and subscribe to ideas popular in progressive circles. The Torch Network, a group of antifa chapters, includes in its “points of unity” opposition to “all forms of oppression and exploitation.” That includes fighting “against racism, sexism, nativism, antiSemitism, Islamophobia, homophobia, transphobia, and discrimination against the disabled, the oldest, the youngest, and the most oppressed people.” The group is also pro-choice. Unlike the Black Lives Matter platform, it does not single out Israel or Zionism. Bray said that while anti-Zionism is not a focus of antifa, many members tend to be anti-Zionist as part of their far-left activism. Anti-Racist Action groups, he said, had taken part in anti-Zionist events in the past. Sieradski said, however, that Jews play a significant role in the movement because “we’re fighting Nazis and anti-Semitism is the prime ideological viewpoint of Nazis.” Antifa has no problem with fighting Nazis... Antifa has no qualms about scuffling with white supremacists. The group gained publicity in February when it physically fought alt-righters at the University of California, Berkeley, during a speech by alt-right provocateur Milo Yiannopoulos. Tussles with the far right have followed at other events. Sieradski said violence is a “last resort,” but added there is nothing wrong with responding to anti-Semitic or racist rhetoric with a punch. Those who are advocating ethnic cleansing deserve to be beaten up, he said, and showing white supremacists that their rallies will end with them being hurt will deter them from assembling.

“When Nazis are screaming epithets in our faces, should we just smile?” Sieradski asked. “They come into our towns and yell at us and threaten us and say they want to kill us. Should we take that sitting down because fascists deserve free speech, too? When someone is threatening you with an existential threat, you fight back. You don’t stand there and take it.” Antifa members also reject the notion that the movement instigated the violence in Charlottesville or is as guilty as its white supremacist foes. Spencer Sunshine, who counterprotested at the Charlottesville rally and witnessed the deadly car ramming, said there certainly were fights, but there is no comparing antifa with the far right. “Any equivalence between antifa and fascists is a complete lie,” he said. “We were not armed the way the fascists were, and certainly did not drive a car into crowds. It was a total Nazi rally.” ...but has been criticized for its violent tactics. Antifa has garnered its share of liberal critics who say that nothing — even neo-Nazism — justifies violence and the suppression of free speech. Critics also say that antifa’s violence draws attention to the far right and allows white supremacists to claim they are acting in self-defense. “They’re troubling tactically because conservatives use antifa’s violence to justify — or at least distract from — the violence of white supremacists, as Trump did in his press conference,” the liberal Jewish essayist Peter Beinart wrote in The Atlantic. “They’re troubling strategically because they allow white supremacists to depict themselves as victims being denied the right to freely assemble. And they’re troubling morally because antifa activists really do infringe upon that right.” Mark Pitcavage, an Anti-Defamation League senior researcher, said his group cannot condemn one side’s violence and condone the other. “I don’t know how you can put together a calculus of violence where some sort of act of violence is unacceptable if one group does it but if another group commits it, that’s acceptable,” he said. “We’d just rather not see violence.” But Pitcavage added that right-wing violence has been far more destructive than antifa’s, which to his knowledge has not led to any deaths. According to a 25-year study by the Cato Institute, nationalist and right-wing terrorists have killed about 10 times as many people since 1992 as leftwing terrorists, which may or may not include those who identify with antifa. “That doesn’t mean that the sides are equal, the causes are equal,” he said. “It’s important to realize that their violence does in no way compare in numbers or severity to the far-rightist violence in the United States.”

Last erev Shabbat, Yeshiva University distributed reflections on Charlottesville by several distinguished members of its faculty. Some of these articles are excerpted here. You can link to a full version of all of them at TheJewishStar.com.

Judaism’s radical innovation

Dr. Ari Berman, President, Yeshiva University mong the signal Jewish contributions to the store of human wisdom, the best known are likely the Ten Commandments, and the concept of monotheism. But as I think about the appalling display of racism and anti-Semitism in Charlottesville, I am reminded of a comment by the great Talmudic sage Ben Azzai. According to several ancient rabbinic sources, Ben Azzai proclaimed that the most fundamental idea in all of Jewish thought is to be found in the Biblical verse, “in the divine image did G-d create humankind” (Genesis 5:1). For this verse introduced to human civilization the radical notion that each and every human being shares a common sacredness. In 1966, the legendary scholar of Biblical literature, Moshe Greenberg, explained that this notion — which underlies so much of Jewish law and philosophy, from criminal and civil law, to Biblical narrative — completely upended the values of the other major, ancient Near Eastern societies. For these societies — from the Babylonians to the Assyrians, and beyond — humans could be treated as merely instrumental for the accumulation of power, wealth or honor. But in the Biblical tradition, in which every single human being partakes equally of G-d’s own likeness, such instrumentality is inconceivable and untenable. … Lest one think that the devaluation of human life died out with the ancient civilizations of the Bronze and Iron Ages, the shocking bigotry we witnessed in Charlottesville should disabuse one of that notion. The idea of the “divine image”—that most radical of Biblical propositions—is as necessary as ever. Certainly all people of conscience unambiguously condemn the racism and hatred on display in Charlottesville. I further hope that you, members of the YU community—from our high schools, to our undergraduate and graduate populations, to our alumni and friends across the world—will use this weekend as an opportunity to think deeply about the terrible events of last week, and consider how to respond moving forward. … As YU moves into a new era in its history, I am confident that the engaged thinkers within our institution will stand at the center of moral discourse both in this country and throughout the world.

Dangers of racism in Jewish law and thought Rabbi Daniel Z. Feldman, Rosh Yeshiva at Rabbi Isaac Elchanan Theological Seminary and instructor at Sy Syms School of Business and Wurzweiler School of Social Work

he suffering that racism and its offshoots have inflicted upon humanity throughout history is both wide ranging in its impact and egregiously pernicious in its multifaceted assault on dignity, justice and life itself. As such, rejection of racism is a visceral, intuitive matter and is essential to decency. No explanation is necessary. … Important for this discussion are several principles of Jewish thought and practice. … Allow me to mention two of them. The first is the prohibition of lashon ha-ra (derogatory speech). … A common misconception is that speaking

disparagingly of a specific individual is somehow more damaging than spreading that disparagement across an entire group of people. However, the halakhic literature represented most prominently by Rabbi Yisrael Meir Kagan in his broadly authoritative Hafetz Hayyim (Laws of Lashon ha-Ra 10:12) published in 1873, vigorously opposes this premise, stressing that speaking against a group is the greater offense. This additional severity appears to be not only a factor of multiplication but also emerges from the likelihood that completely innocent individuals would be smeared by a blanket criticism against their relevant group, with the speaker claiming the veneer of justification that the statements are not targeted at such innocents. Other contemporary commentators to the Hafetz Hayyim add further elucidation to his basic ruling. … The second issue relevant to the dangers of racism relate to the Torah prohibition of ona’at devarim (verbal oppression), which forbids unjustified and unnecessary infliction of emotional suffering through speech, in a broad range of contexts and formats. … One extension of this prohibition is especially pertinent to a discussion of modern racism. The use of a demeaning nickname, or epithet, to describe another person carries an additional prohibition, one the Talmud takes pains to note is distinct from any humiliation it invokes. … The twin Biblical mandates that the Jewish people serve as a mamlekhet kohanim ve-goy kadosh (“a kingdom of priests and a holy nation,” Exodus 19:6), as well as an am hakham ve-navon (“a wise and understanding nation,” Deuteronomy 4:6), require us to ensure that the contribution of Jewish law and philosophy to this welcome development in human history is evident, appreciated and actualized. Accordingly, it is in this area that the Jewish obligation to sanctify G-d’s Name and His Torah—and conversely, not to degrade it through malice or indifference—rings loudest.

Places of memory: Paris, Rome, Jerusalem and Charlottesville

Steven Fine, Churgin Professor of Jewish History and director, Center for Israel Studies

rench historian Pierre Nora spent his life describing and explaining “places of memory,” sites commemorating significant moments in the history of a community that continue to resonate and to transform from generation to generation. For the French Republic, the Bastille is one such “place of memory,” as is the Arc de Triomphe. Begun by Napoleon and completed in 1836, the Arc is a place of French pride and memory, where war dead from the Revolution to the present are recalled and military triumph exalted. Part of the power of this central “place of memory” resides in the architecture itself. The Arc de Triomphe is a larger version of another triumphal arch, the Arch of Titus. This arch, located on the Sacred Way in the ancient center of Imperial Rome, commemorates the victory of the Roman general Titus in the Jewish War of 66-74 CE. Built circa 82 CE, its deep reliefs show the general, soon emperor, processing through Rome in a triumphal parade. The spoils of the Jerusalem Temple are borne aloft by Roman soldiers. Napoleon and those who came after him literally lifted this Roman triumphal arch from its foundations and placed it in central Paris, transferring the glory of Rome and the glory of Roman triumph to the French nation. Commemorating French military prowess, the Arc de Triomphe is quite a complex monument. French victory in World War II, for example, was hardly unequivocal. Hitler did, after all, celebrate his own victory here, and France did not exactly emerge victorious by its own power.

The Arch of Titus, too, is quite a complex place. Titus had not defeated a foreign power but put down a pesky rebellion by a small province. For Christians, the Arch became a place to celebrate Christian triumph over Judaism and the imperial power of the Catholic Church. For Jews, this arch was a symbol for their own defeat, even as some took solace by claiming that its magnificence was proof that Israel had once been a “powerful nation” and formidable foe. In modern times, it became a symbol both of Jewish rootedness in Europe and a place of pilgrimage where Jews, religious and not, could proclaim, “Titus you are gone, but we’re still here, Am Yisrael Chai.” Or as Freud put it, “The Jew survives it!” Where once Mussolini had celebrated the Arch as part of the heritage of Fascism, Jews after the war assembled here to demand a Jewish State. Others imagined exploding the Arch and thus taking final retribution against Titus for his destruction of Jerusalem. Instead, the State of Israel took the Arch back unto itself, its menorah becoming the state symbol. I tell these stories of Paris, Rome and Jerusalem as parallels to the horrible events in Charlottesville. The sculptural remains of the Civil War, North and South, are still very living “places of memory.” Whether in the Soldiers and Sailors Monument in Brooklyn, also modeled on the Arch of Titus, or in the thousands of statues across America, the Civil War is very much with us. Each place and time since then has thought about and reimagined “The War of Southern Secession” in complex and differing ways. The meanings of these “places of memory” are not stable. They shift and transform as essential elements of our social fabric and civil religion from generation to generation. Conflicting visions often inhere in the same sculpture, much as Jews and Classicists often “see” very different messages in the Arch of Titus. Tearing down a “place of memory” is a serious matter. The act of iconoclasm, of tearing down or transforming a “place of memory,” is never neutral. The list of such events is long and includes the Maccabees’ destruction of idols in the second century BCE, the midrashic account of Abraham breaking the idols, late antique Christians and Muslims smashing Roman religion (and burning synagogues), Orthodox Christian iconophobes destroying sacred icons during the eighth century, Protestants ravaging Church art during the Reformation, Kristallnacht, the Taliban destroying giant sculptures of the Buddha, or Eastern Europeans tearing down sculptures of Lenin and Stalin after the fall of Communism. (The list goes on.) Such transformations of our visual cultures mark major transitions and often culture wars. They are attempts to change our memory by obliterating or shifting what we see and expect on our social landscapes, to change how we relate to our places of memory. … The march of the neo-Nazis, the texts they recited, the torches and flags they carried, and the violence they instigated are essential to understanding who these people are and what values they see in the statue of Robert E. Lee in Charlottesville. Reading this event, one can tease out their entire worldview — and it is horrifying. …

A legal scholar’s perspective

Julie Suk, professor of law, Benjamin N. Cardozo School of Law

ur ardent commitment to free speech in the United States sometimes motivates our government to embrace neutrality between all viewpoints, even in the face of racial hatred and antiSemitism. Universities also try to advance knowledge by understanding all sides of truth. But this past week, the freedom of white supremacists to march has enabled a violent act of murder. Some of our leaders, including President Trump, have lifted up the torch of neutrality in

declining to express moral outrage or condemnation. But now, more than ever, moral leadership is required. … After Charlottesville, the torch of neutrality must be extinguished. Our leaders must speak in morally certain terms against white supremacy as an inherently degrading and violent ideology. Universities have a special responsibility to prevent racial violence through an education in human values. We need to understand the social, economic and historical forces that have led our fellow citizens to march through Charlottesville chanting messages of racial hate.…

Living true north

Dr. Danielle Wozniak, MSW, PhD, Dorothy and David Schachne Dean, Wurzweiler School of Social Work

he shocking neo-Nazi, white supremacist rally in Charlottesville brought to the surface the roiling hatred validated and emboldened through the presidential campaign. But it did not start there. … I wish I could say that I have never heard or seen such bold acts of violence before, but as a child of the Civil Rights era, I have. And as the daughter of parents who watched fascism explode through Europe, I have. There were people in each generation who worked tirelessly to fight those glaring evils. Clearly, we are called, once again, to continue that effort. Advocating for basic values of democracy, speaking out against acts of violation and marginalization, is not about being a Democrat or a Republican. It is about being human. It is about following a moral and ethical imperative that allows us to retain our humanity. For me, it is about fighting indecency — the indecency of intentional violation. It is about having a moral compass and knowing north. I am reminded of Lillian Hellman’s words when she was called to testify before the House Committee on Un-American Activities: “I cannot and will not cut my conscience to fit this year’s fashions.” There is never a time when spraypainting a swastika on a dorm room door is right. There is never a time when confronting Muslim women and demanding they remove their hijabs is right. There is never a time when shouting homophobic epithets is right. There is never a time when shouting Nazi slogans is right. What is at stake as the list grows is that these acts can infect policy, and deliberate cruelty can become routinized, if not legalized. These are acts of intentional cruelty; they are displays of dominance based on beliefs of superiority; they are manifestations of xenophobic aggression emboldened by shameful political rhetoric that intentionally creates and scapegoats the Other as the cause of misery. Nothing makes these acts right. Shortly after the election, I wrote to students asking them to remember who they are. … It is not about us and them. It is about us: about who we are and who we will become. … We speak out against these acts because not to do so changes us. In the words of Elie Wiesel, “One day a tzadik came to Sodom. … He preached to the people. ‘Please do not be murderers, do not be thieves. Do not be silent and do not be indifferent.’ He went on preaching day after day. … But no one listened. He was not discouraged. Finally someone asked him, ‘Rabbi, why do you do that? Don’t you see it is no use?’ He said, ‘I know it is of no use, but I must. … In the beginning I thought I had to protest in order to change them. … Now I know I must picket and scream and shout so that they should not change me’.” [Quoted in Wiesel, Elie. One Generation After. Words from a Witness, NY: Schocken Books, 1982: 52.] As we renew our efforts to speak out against evil, to work against those forces that divide, degrade and harm us, may we maintain and renew our commitment to fight injustice guided by our moral compass and our deep commitment to social justice. May we not be changed in our resolve or our knowledge of what is right.

THE JEWISH STAR August 25, 2017 • 3 Elul 5777

Reflections on Charlottesville by YU faculty

August 25, 2017 • 3 Elul 5777 THE JEWISH STAR

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THE JEWISH STAR August 25, 2017 • 3 Elul 5777

Sale Dates: August 27th - September 1st 2017

August 25, 2017 • 3 Elul 5777 THE JEWISH STAR

The JEWISH STAR

Wine & Dine

Find more recipes at TheJewishStar.com/category/food/browse.html • Food@TheJewishStar.com

In the summer, being a vegetarian is a snap Joni Schockett kosher kitchen Summer eating is the best eating of the year, as far as I am concerned. It’s light and quick and relaxed and far less labor intensive all the way around. The foods of summer are perfect in every way. Kohelet (Ecclesiastes) tells us that there is a season for everything. Summer is the growing season and it is also the time for the freshest eating of the year. So many fruits and vegetables are harvested in the summer that eating the rainbow is easy (especially if you have your own garden!) Those fresh and healthful foods are filled with all the nutrition we need. Yes, you can add all kinds of foods like meat, chicken and fish or other proteins like rice and beans, but summer eating makes it so easy to be a vegetarian. On the other hand, summer is also the fun eating season. For dinner, we can enjoy breakfast — or just fruit, cheese and toast (one of my childhood favorites). Ice cream is everywhere and, if you prefer, frozen yogurt shops are giving ice cream shops a run for their money. Frozen custard is incredibly rich and delicious, and gelato is a delightful treat that has a tad fewer calories than ice cream but is just as delicious. I remember my mother making really healthful summer dinners for us. A huge salad with lettuces, cucumbers and tomatoes and then some grilled chicken, sweet corn, broccoli, zucchini and more –all from my dad’s garden. Then, later, my dad would drive us to the local ice cream parlor for a delicious summer treat. A mix of the very healthful and the fun. y mom used to make a delicious pound cake. It seemed she made it every week in the summer (there always seemed to be some in the glass-domed cake plate in the pantry). She would then toast it and add raspberry sorbet and a Hershey’s syrup drizzle. Or she would top it with raspberries or strawberries and some whipped cream. Sometimes, we would toast marshmallows and place them atop the toasted

cake and then drizzle with chocolate syrup. We would work hard to make up the strangest concoctions of ice cream, fruit, cake and more. Summers were made for that kind of eating. Sadly, summer is almost gone as are the easy breezy days of super healthy, freshlypicked seasonal vegetables. We certainly need balance in all things, but make summer last as long as possible with some summer kitchen fun for just a little while longer.

Hot and Spicy Grilled Chicken Thighs (Meat)

This is all about taste. So add each ingredient to your taste — as hot or not — as you like. Perfect hot or cold for the beach! 1/2 to 3/4 cup dark brown sugar 1 tsp. to 1 tbsp. chili powder 1 tsp. to 1 tbsp. sweet paprika or smoked paprika, more to taste 1 to 3 tbsp. onion powder 1 to 3 tbsp. garlic powder 1/2 to 1 tsp. cayenne pepper, more or less to taste 1-1/2 tbsp. black pepper, to taste 2 to 3 tsp. kosher salt, to taste 10 to 15 chicken thighs or legs 1/2 to 1 cup canola oil Place oil in a bowl and dip all chicken pieces in the oil to coat. Shake off excess and place on a foil lined rimmed baking sheet and sprinkle the rub generously on all sides of the chicken. Let marinate for 20 minutes. Sprinkle again and let sit 5 minutes. Place on preheated grill and cook until cooked through, turning as needed. Sprinkle again once during cooking.

Cheesy Zucchini Rounds (Dairy)

These are great with salads for summer lunches or dinners. 2-3 medium zucchini and/or yellow summer squash 2 tbsp. extra virgin olive oil 1/3 cup grated Parmesan cheese 1/3 cup bread crumbs Pinch salt 1/2 tsp. onion powder 1/4 tsp. garlic powder 1/4 tsp. paprika 1/4 tsp. black pepper OPTIONAL: 1/4 tsp. cayenne pepper Cooking spray Preheat the oven to 425 degrees. Line a large rimmed baking sheet with aluminum foil and spray with cooking spray. Set aside. Slice the zucchini is 1/4-inch rounds. Place in a large bowl, drizzle with the olive oil and toss well to coat evenly. Place the cheese, bread crumbs, and spices in a large bowl and whisk to blend. Toss in 2 to 3 zucchini rounds and toss gently to coat. Place on the prepared baking sheet. Bake for 20-30 minutes, until golden and crispy. Serve with any dipping sauce such as marinara, hot, sweet and sour sauce, barbecue sauce, green goddess dressing, etc. Makes about 25-35 rounds.

Individual Cookies and Ice Cream Cupcake Pies (Dairy)

Easy, perfect summer desserts. Use any kind of crust and ice creams you like and let the kids get creative here. Crust: 1/2 package chocolate sandwich cookies 1/8 cup butter, melted 1 tbsp. dark brown sugar Filler: 1 quart chocolate chip ice cream or your

Here’s how to make labne ice cream By Shannon Sarna, The Nosher via JTA Labne lovers rejoice — you can now enjoy you favorite yogurt dip as a dessert. If you love tangy, tart frozen yogurt, you are going to love this easy frozen dessert topped with tahini, silan (date honey), regular honey and/or crumbled halvah. This labne ice cream is incredibly simple to make, but you will need an ice cream machine to make this recipe. If you don’t want to invest in a vanilla bean for this project (they can be pricey), just substitute with 2 teaspoons of good quality, pure vanilla extract. Ingredients: •16 oz labne (use homemade or store-bought) •1 cup heavy cream •seeds of 1 vanilla bean OR 2 tsp good quality pure vanilla extract

•2/3 cup honey •tahini, silan, honey and crumbled halvah toppings (optional) Directions: Make sure to chill the bowl of your ice cream maker overnight. In a large bow whisk together the labne, heavy cream, honey and seeds of vanilla bean (or pure vanilla extract). Place in ice cream maker according to machine direction and allow to churn 20-25 minutes. Remove ice cream from machine and place in a container. Cover top of ice cream with plastic wrap. Freeze for a few hours or overnight. Serve with drizzled tahini, silan (date honey), regular honey or crumbled halvah if desired. Shannon Sarna is editor of The Nosher

favorite flavor 1/2 pint, hot fudge topping 1/4 cup chocolate sprinkles Whipped cream topping: 1 cup heavy cream 2 to 3 tbsp. sugar 1 tsp. pure vanilla extract 1 (12-cup) cupcake tin 12 cupcake papers Place the cookies in the bowl of a food processor and process until small crumbs form. Add the brown sugar and the melted butter and pulse until the crumbs begin to stick together a bit. Add more melted butter if needed. Firmly press 2 tablespoons of crumbs into each cupcake tin. Add 1 small scoop ice cream and press down firmly. It should come about halfway up the cup. Add a spoonful of fudge and top with another scoop of ice cream. Top with some crumbs and place in the freezer. When ready to serve, whip the cream until soft peaks form. Add the sugar slowly and then add the vanilla extract. Whip until firm peaks form. Top each cupcake with whipped cream and then some sprinkles or any remaining crumbs. Makes 12 cupcake pies.

Strawberry Frappe (Dairy)

1/2 cup milk 1 cup strawberry ice cream 1 cup strawberries, washed and hulled 1 tbsp. strawberry jam 1 tsp. pure vanilla extract 1/4 cup ice cubes Place all ingredients in a blender and process until smooth. Garnish with a whole strawberry, some whipped cream or a mint leaf. Makes 1 large glass or two small ones. OPTIONAL ADD-INS: Bananas Chocolate cookies Mini chips Chocolate sprinkles Vanilla bean paste Fresh Raspberries or watermelon

Hello muddah, hello faddah, I’m home! who’s in the kitchen

hose the camp buses have rolled back into town. (Didn’t they just leave? Wasn’t it yesterday that all the trunks were being packed?) It’s been a while since I’ve packed and unpacked those trunks, but the memories are still vivid. When my eldest went to camp, the first time, I taped a sheet of paper to the inside of the trunk listing all the items packed so he could remember to repack them once camp was over. What was I thinking? Would he actually look at that list? And more importantly, would I actually want most of that stuff to make it home? My husband Jerry, on the other hand, never unpacked most of his clothing. His mom took him to the Lower East Side and bought at least two dozen identical shirts, half in green, half in blue, with a penguin emblem on them. No need to unpack them all, so at least 18 of them remained in the original plastic bags safely tucked away in his trunk, along with his Shabbos stockings (socks), his straps (belts), and the almost floor-length cushy bathrobe that Tante Ruchel bought for him especially for his first summer at camp. And let’s not forget the “walking” shorts that his mom thought was appropriate for a nice young Jewish boy to wear. There would be no “short” shorts for him! She didn’t quite understand how some boys (everyone in camp except for Jerry and his bother) wore those little shorts, even to play basketball in. If he wanted to wear dungarees (tangerines as his mom would call them, or “jeans” as they are called today) he had to borrow them from friends who had American parents. Children who had European parents had a wardrobe that included wool dress pants, shorts with pleats that came past the knees, and socks that reached up to the knees. he first year that my son came back from camp, I had him bring his trunk into my living room. I wasn’t prepared. I opened it and quickly closed it before the clothes would walk out on their own. After I took a deep breath, I began the chore of going through and throwing out much of the socks. (I couldn’t even bend them.) Much of the bedding was spotless as he never changed his sheets or pillowcases. I put four pillowcases on each pillow and four quilt covers on his quilt and told him to remove one each week and send them to the laundry. On the fourth Sunday, visiting day, I would put them back on again for the second half of the summer. I must have repeated this at least five times on the way to the bus the day he left. His dad turned to me and said, “I think he knows what to do at this point.” PS: On visiting day, there were four pillowcases on each pillow and four quilt covers on his quilt. He looked at me and said, “Oh, I didn’t know there were four of each and that I was supposed to take them off each week.” He did remember, however, exactly where all the snacks and spending money was. Best part after hugging the kids, was having them shower, and then heading out to a restaurant for dinner as a family once again. For those of you who don’t feel like going out for dinner, here’s my healthy version of Fung Wong Gai that I loved at Shmulka Bernstein’s way back when. Stuffed Chicken Breasts Ingredients: 6 boneless chicken cutlets sliced in half so that

you have 12 pieces 3/4 cup Jason’s flavored bread crumbs mixed with 3/4 cup corn flake crumbs, in a shallow bowl 5 egg whites and one egg yolk in a shallow bowl mixed with one teaspoon of garlic powder, and salt and pepper to taste. ¼ cup of canola oil 12 lean slices of corned beef or pastrami Directions:

Put 2 slices of pastrami or corned beef, or one of each on 6 of the chicken halves, and place the remaining chicken halves on top. Dip each of the 6 breasts in the egg mixture then gently place in the bread crumbs to coat both sides, being careful not to lose any of the meat. After all the cutlets are filled and coated, pour enough canola oil in a frying pan to coat the bottom. When oil is hot, place each piece in and fry for one minute on each side just to crisp the outside. Transfer to a baking pan and place in 350 degree oven for 15 to 20 minutes. Vegetable Stirfry Ingredients: 2 onions cut into thin pieces 2 red peppers cut into chunks 10 ounces fresh mushrooms, sliced into quarters

3 zucchinis sliced in half and cut into 1 inch pieces Pam cooking spray LaChoy Teryiaki Marinade Suace You can choose any vegetables that you like. I tend to use different veggies each time. Directions: Heat another frying pan and coat generously with Pam. When pan is hot, add the onions and sauté for a few minutes, then add some hot water and cook till the water evaporates. Add more Pam and add the other vegetables. When they are almost ready add 1 tablespoon of teriyaki sauce, and sauté another minute longer. Set vegetables on individual plates. Cut each cutlet in two pieces and place them on top of each plate. This column first appeared in 2012.

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THE JEWISH STAR August 25, 2017 • 3 Elul 5777

Judy Joszef

Defenseless…

Standing our ground, defying anti-Semitism Commentary by Gabriel Groisman, for JNS.org The stinging heat of anti-Semitism is being felt, yet again, around the world. Whether you live in Miami, Rome or Santiago, the goosebumps we all got when we heard the chants of the white supremacists in Charlottesville—“Jews will not replace us”—are the same. The lump in my throat when I learned that the pedestrians who were mowed down in Barcelona on Aug. 17 were standing outside two kosher restaurants is the same feeling felt by Jews in Brussels, Sydney and Toronto. These feelings remind me of Robert De Niro’s character in the 1995 movie, “Heat.” De Niro’s character famously says that you have to be ready to drop everything and go, in 30 seconds, if you feel the heat coming around the corner. With the heat index of anti-Semitism on the rise, we must ask: Is it time for Jews to drop everything and move to the Jewish homeland, Israel? In 2015, then-Vice President Joe Biden said the only country in the world that can guarantee the safety of the Jewish people is Israel. Biden received a lot of criticism for that comment. American Jews felt slighted and concerned. Yet I believe he was absolutely correct. As Biden said, “No matter how hospitable, no matter how consequential, no matter how engaged, no matter how deeply involved you are in the United States … there’s only one guarantee. There is really only one absolute guarantee, and that’s the state of Israel.” A clear look at today’s political landscape shows the resurgence of anti-Semitism on both sides of the political spectrum. On one side, there is the “progressive” movement’s aggressive and anti-Semitic support of boycotts of Israel, often revealing that anti-Zionism is a thin veil for classic anti-Semitism. On the other side, we saw that the “Unite the Right” rally in Charlottesville was filled with Nazis and white supremacists. None of this is new. At the same time, another source of “heat” is the cheapening of Jewish life in mainstream society. This may seem like a bold, inflammatory statement, but that doesn’t make it any less true. For instance, in January 2017, a group of people were patiently standing on a pedestrian promenade. A truck came

Continued from page 7 pogromists that pitchforks, torches and knives were no match for trained and disciplined men with guns. Jabotinsky and Trumpeldor left their mark through the fact that the Russians learned killing Jews just wasn’t what it used to be. Surviving pogroms in Charlottesville isn’t very different from surviving them in Odessa. If Jews want to survive, they need to arm and train themselves. Their other option? Walking out the back door of the synagogue and praying white supremacists don’t shoot them as they gather together in groups to make themselves easier targets. Or better yet, Jews can stay home where it is safe. Those are the choices. Remember, the police never showed, and the average police response time in the nation is 11 minutes when they do arrive. hen a gun-toting hate group showed up outside a mosque in Texas, they were met by armed congregants who greatly outnumbered them. Nobody walked out the back door of the mosque that day. The NRA was not formed to defend Southern blacks. But ex-marine Robert Williams and his gun club made it possible for blacks in Monroe County, NC, to create a chapter of the

barreling down the street, veered intentionally up the sidewalk and ran right Gabriel Groisman over the group, killing four and injuring 15. The driver was then shot as he was reversing the truck to try to extend the carnage. Since this terrorist attack took place in Jerusalem, the BBC covered the story with a headline that read, “Driver of lorry shot in Jerusalem after allegedly ramming pedestrians, injuring at least 15, Israeli media report.” This is not just one news outlet. This is not just one incident. This is the new trend. Is the value of Jewish life beginning to diminish—again? This brings us back to the initial question: Has the proverbial heat of anti-Semitism reached a level dictating that Jews should pack their bags and move to Israel, where all Jews are welcome and where there is a strong military focused entirely on defending the Jewish people? As a patriotic American citizen and as the mayor of Bal Harbour, Florida, I believe that the answer for Jews in the U.S. is “no.” America is still a very safe country, where the government—at every level—protects the rights of ethnic and religious minorities, including Jews. I know that in my municipality, and throughout the U.S., the Jewish community feels safe and is thriving. In fact, the Jewish people have never lived a safer and freer existence—outside of Israel—than we have in the U.S. during the last century. Despite this reality, and given the lessons of history, it is imperative for Jews to always ask the question: Am I still safe here? Jews around the world cannot be blind to the reality surrounding us. We cannot ignore the rising heat levels of the past several years. We must keep our eyes wide open, even if we live in what seems to be a paradise. The rise of anti-Semitism must be fought without hesitation and without equivocation—whether it comes from the left or the right. Anti-Semitism should not only be challenged when it is politically convenient. We must never again allow anti-Semitism or any form of racism to become tolerable in our society. Gabriel Groisman is the mayor of Bal Harbour, Fla.

NAACP. Williams and his gun club fought off the KKK, which previously harassed, injured and murdered blacks at will. His NAACP chapter went on to integrate the local library and swimming pool. During the turmoil of the civil rights era in Louisiana, the Deacons for Defense, made up of veterans, armed themselves to protect young civil rights workers from the savagery of KKK violence. The Deacons also protected blacks who wanted to register to vote. Unprotected by the Los Angeles Police during the Rodney King riots, Korean business owners organized and defended their businesses with guns. Yes, it is America in 2017. But for Jews, it’s beginning to look like Russia during the era of the pogroms. Jews need to learn from their own tragic history and from other ethnic groups that acted to defend themselves. Walking out the back door of a synagogue should never be the recommended option. Jews being told to walk in groups is the stuff of nightmares. Abraham H. Miller is an emeritus professor of political science, University of Cincinnati, and a distinguished fellow with the Haym Salomon Center. Follow him on Twitter: @salomoncenter.

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Horrifying news in and after Charlottesville tehilla r. goldBerg View from central park

or a few years now, I’ve been bothered by the “Alt-left” and the hypocritical silence of the liberal community toward it. I fail to understand how people rationalize its extremism, violence, hate, anti-Semitism and terrorist-sympathizing positions. Where has the national Jewish leadership been on Linda Sarsour or Black Lives Matters? Why has it been mute on violence that arises from the left, but only addresses violence or problematic verbiage from the right? But when there is a KKK-Nazi march through an American city in 2017, when you watch the skin-crawling and bone-chilling footage of that torch-lit Friday night march, with its chants of “Jews! Will Not! Replace Us!” and cries of the Nazi slogan, “Blood and

Soil” (the Nazi Blut und Boden), you condemn it unequivocally. No caveats. Period. I don’t care that the leftist liberal community fails to do the same when it comes to the more widespread radical Islamist jihadists. Every person of conscience should respond with moral clarity, not with political considerations. Is it really that nuanced of an issue, to come out against Nazism, black on white (no pun intended)? he irony of President Trump’s “two sides” comment wasn’t lost on me, either. The liberal community invented this perspective, always seeing two narratives even in the face of pure evil, some going so far as promoting the idea that evil does not exist. It’s a tragic irony that Heather Heyer lost her young,

beautiful and innocent life to a Nazi white supremacist who adopted a recently popularized jihad method of murder: car ramming. You cannot let legitimate concerns that terrorist sympathizers and anti-Semites have infiltrated the extreme left prevent you from acknowledging the evil of Nazism with the moral clarity that it warrants. The possibility of different interpretations of the Charlottesville’s Unite The Right March are closed. We are talking about the defeated Nazism of WW II rearing its ugly head in an organized, formal march, right here, right now. (If you want to protest removal of the Robert E. Lee monument, that’s a separate discussion for another time. Don’t join with Nazis.) Torches. Marches. Skinheads. Sledgehammers. Guns. Ramming cars … murder!

every person of conscience should respond with moral clarity, not with political considerations.

Charlottesville Nazis: All about sex Ben Cohen Viewpoint

he scene is Paris in the late 19th century. At a glittering ball, a handful of eligible gentilhommes eagerly circled the charming Comtesse de La Rochefoucauld—something of an Ivanka Trump in her day—in the hope of being granted a dance. But when the comtesse finally took to the dance floor, the man on her arm was Arthur Meyer, the scion of a rabbinical family who had risen from modest origins to become a newspaper magnate. The spectacle of the comtesse dancing with Meyer the Jew was shocking to the antiSemites in France—and, this being the time of the Dreyfus Trial, there were plenty of those around, as there are now. Their figurehead, the writer and propagandist Edouard Drumont, took pen to paper thusly: “This adorable young woman, this ravishing Aryan, with her proud, virginal figure, whom one would not even dare to look at too intensely for fear of harming the pure bloom on the maturing fruit”—honestly, I’m not making this up—“she gives herself to one of these frightful cosmopolitans,

mangy, evil-smelling, a man who used to hawk oranges on the quays of Tunis or Alexandria, or who worked as a waiter in some Russian village inn.” And then, as an ending, Drumont provided this flourish: “Everything falls to the Jew.” ow fast forward to Charlottesville. Sitting down for an interview with a reporter from Vice, a neo-Nazi activist named Christopher Cantwell worked himself up into a Drumont-esque frenzy of sexual jealousy expressed in the language of anti-Semitism. The reason for his anger was Ivanka Trump’s ongoing marriage to Jared Kushner, and his disgust that Donald Trump—a president he likes, but wishes was “more racist”—had “given his daughter to a Jew.” “I don’t think you can feel about race the way I do and watch that Kushner bastard walk around with that beautiful girl, okay?” he panted, shortly after informing viewers that he was increasing his “capability for violence” with a

pistol in his pocket and regular visits to the gym. You don’t need to be a Freud or a Jung or a Lacan to figure out what these two stories have in common. While Drumont is indubitably more flowery and eloquent than Cantwell—who became a Nazi after failing spectacularly in his previous careers as a drug dealer and congressional candidate—the underlying psychosis is exactly the same. Just as Drumont was driven into his rage by his unrequited fantasies of the fair comtesse, Cantwell apparently believes that all that stands between him and the fair Ivanka is a pesky Jew. Like Drumont, Cantwell is driven slowly mad by the realization that things just don’t add up: Jews like Kushner are weak, selfish, grasping and oily—all the things he is convinced, as a proud “Aryan,” that he isn’t—and yet it’s the same Kushner who is taking Ivanka to the prom. For Nazis as for all totalitarian ideologies, the notion that life is sometimes unfair, that you don’t always land the girl of your dreams, that you might lose your job or your home be-

anti-Semitism explains why the world is such a dreadful place, without demanding that you consider your own weaknesses.

Yes, the Nazi’s opponents got violent, too, throwing bottles of urine and excrement. The pandemonium was potentially dangerous, and the anti-American and anti-Israel tropes some of the opponents promote make me sick. But only one person was murdered in Charlottesville, and it wasn’t by someone flinging bottles of excrement. Nazis marching means advancing their one true goal: murder of any non-Aryan they deem unfit for their “pure,” “uncontaminated” society. bviously, many of us in the Jewish community live very personally with the painful legacy of this evil Nazi ideology. Many of our families paid the most painful cost because of this monster we know all too well; many, to this day, even three generations later, are on some level still impacted. Nazism, then and now, is something all of us can agree, must agree, to stand united against against, no ifs, ands or buts. I don’t want 2017 to go down in history as the new 1968, let alone 1938. Copyright Intermountain Jewish News.

cause of bad debts, and all the other day-today miseries of modern existence, is too hard to bear. That is—as Edouard Drumont noted many times—the simple elegance of anti-Semitism: it gives you both an answer and a target as to why the world is such a dreadful place without demanding that you consider your own weaknesses, failings and idiocies first. From this psychic matter are such emasculated individuals as Cantwell created.” any scholars of anti-Semitism—such as Stephen Wilson, whose excellent book “Ideology and Experience” includes the above quote from Drumont—have closely examined the threads that link anti-Semitism with unfulfilled sexual desire. The great paradox — that the Jew represents a racial and political polluter, and yet is successful in winning the affections of “Aryan” women — is never resolved, but only exacerbated with words like “bestial” and “lustful” that are soaked in sexual envy. This very theme was the driving force behind the lurid propaganda of the Nazi rag “Der Sturmer,” edited by Julius Streicher, a close friend of Hitler’s well before the Nazi leader became Fuhrer. Today’s American racists are similarly obsessed, which is why they pepper their ravings with words that describe emasculated men. That they can be so transparent and yet still win supporters tells us that there are plenty of other angry white men out there who share Cantwell’s neurosis. More than a century separates them from Edouard Drumont, and still we haven’t found a cure.

stephen M. Flatow

n a recent Friday, several-dozen Jewish hikers happened to pass near the Palestinian village of Kobar. Some locals reacted to the sight of Jews by trying to stone them to death. News reports noted that Kobar is the hometown of the terrorist who recently stabbed three Jews to death at their dinner table in the town of Halamish. On Aug. 12, Palestinians attending a funeral of a dead terrorist decided they would try to complete his lifeâ&#x20AC;&#x2122;s mission by murdering some Jews themselves. They gathered on the road near the Israeli town of Tekoa and began blocking oncoming traffic. Arab drivers were stopped to see if they had Jewish passengers. If not, they were allowed to pass. Jewish drivers were assaulted with huge rocks and other objects. In the footage of the incident that was broadcast on Israelâ&#x20AC;&#x2122;s Channel 2, you can see some of the attackers were armed with cinder blocksâ&#x20AC;&#x201D;those extremely heavy two foot-by-one foot blocks used for the construction of walls and the like. On Aug. 13, an Israeli bus passing near the town of Karmei Tzur was ambushed by Palestinian rock-throwers. A 1-year-old Jewish baby was injured. Apparently she was guilty of being an â&#x20AC;&#x153;illegal baby settler.â&#x20AC;? Three days, three attempts to execute Jews by stoning, an old tradition in the Middle East. At least 13 Israeli Jews, and two Arabs mistaken for Jews, have been murdered by Palestinian rock-throwers since the 1980s. Scores of others have been injured. Palestinian Arabs who throw rocks at Jews

Palestinians throw rocks from behind an ambulance during a riot in Qalandiya.

know they can expect to be richly rewarded for their deeds. Letâ&#x20AC;&#x2122;s start with the financial rewards. Thanks to the Jerusalem Center for Public Affairs, we know that an Arab who is imprisoned for attacking Jews receives a monthly salary of $400 from the Palestinian Authority (PA). That level of salary is for those jailed between one and three years, which would apply to rock-throwers who injure, but do not manage to kill, their victims. A rock-thrower who succeeds in killing a Jew, and therefore is sentenced to 30 or more years in prison, receives a monthly salary of $3,400. The financial rewards donâ&#x20AC;&#x2122;t stop there. After he completes his sentence, a rock-thrower who was imprisoned for one to three years receives an additional grant of $1,500. The size of the grant increases according to the length of his sentence. Letâ&#x20AC;&#x2122;s say a rock-thrower kills some-

IDF

one, is sentenced to life in prison, but then gets out in a prisoner exchange. The PA gives him a grant of $25,000. Rock-throwing terrorists can rest assured that if they are killed while trying to stone Jews, their families will be rewarded by the PA. The family of an unmarried rock-thrower who is killed receives $100 monthly. The widow of a rock-thrower receives $250 each month, for life. he rewards for rock-throwing are not only financial. The terrorists also enjoy a thick protective cordon of journalists, pundits and Jewish â&#x20AC;&#x153;peaceâ&#x20AC;? groups that will work overtime to make excuses for their murderous actions. New York Times correspondent Diaa Hadid, in what allegedly was a news article, presented a rationalization for Palestinian rock-throwing: â&#x20AC;&#x153;Palestinians frequently argue that rocks and crude incendiary devices are among their only

weapons to press for independence, and to defend themselves against Israeli forces during confrontations. For some young Palestinians in areas where there are frequent tensions, their use has become a rite of passage.â&#x20AC;? Thomas Friedman, a columnist for the same newspaper, included rock-throwing in his list of types of â&#x20AC;&#x153;non-violent resistanceâ&#x20AC;? that he hopes Palestinians will carry out. Arab Member of Knesset Ayman Odeh was invited to speak at J Streetâ&#x20AC;&#x2122;s national conference soon after he told an Israeli Army Radio interviewer, â&#x20AC;&#x153;I cannot tell the nation how to struggle, where and which target to throw the rock. I do not put red lines on the Arab Palestinian nation.â&#x20AC;? Hadid, Friedman and the leaders of J Street are lucky to live in the U.S. If they ever happen to be victimized by rock-throwers, they will enjoy the protection of a legal system that takes rock-throwing a lot more seriously than they do. The most famous example involved three teenagers who threw rocks at cars on the Capital Beltway in Washington, in 1990, wounding 30 drivers or passengers, including a girl who suffered irreversible brain damage. The attackers were convicted of â&#x20AC;&#x153;assault with intent to murderâ&#x20AC;? and each sentenced to 40 years in prison. The judge declined to view the attack as a â&#x20AC;&#x153;rite of passage.â&#x20AC;? An editorial in the Washington Post at the time correctly asked, â&#x20AC;&#x153;Whatâ&#x20AC;&#x2122;s the difference between assault with a deadly weaponâ&#x20AC;&#x201D;a shootingâ&#x20AC;&#x201D;and assault with rocks that hit cars at potentially lethal speeds?â&#x20AC;? Thatâ&#x20AC;&#x2122;s a question that J Street and the folks at the New York Times should consider, too. I would be interested in their answer. Stephen M. Flatow, a vice president of the Religious Zionists of America, is an attorney in New Jersey and the father of Alisa Flatow, who was murdered in an Iranian-sponsored Palestinian terrorist attack in 1995.

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The Jewish Star With fire trucks bers seeing action donated by the Young Israel of Woodmere and in The shul raised Israelâ&#x20AC;&#x2122;s arson war, the YIW plans its mem$125,000 between to donate two more. enough, with a Friday JNF passing the envelopeUSA matching grant, to buy afternoon and Monday â&#x20AC;&#x201D; a $250,000 truck. to fund a second The Jewish Star Now itâ&#x20AC;&#x2122;s truck, and Rabbi late Hershel Billet told The YIW has beenTuesday that he expected that and when the rockets helping in the fire-fighting would happen. arena â&#x20AC;&#x153;since the started falling,â&#x20AC;? ed by the shul and Carmel fire, he said, with ment as they can two by individual members. â&#x20AC;&#x153;Israelone truck previously donatget. JNF developmentMissles can create more fire thanneeds as much fire equpia pyromaniac.â&#x20AC;? officer Ariel Kotler, AM on Monday, reporting from said Israel on JM in â&#x20AC;&#x153;Weâ&#x20AC;&#x2122;re not lookingthat he saw a YIW firetruck deployed the for kavod,â&#x20AC;? Rabbi el.â&#x20AC;? He said that Billet said. â&#x20AC;&#x153;The last week. efforts would be goal is to help fires, who are numerous undertaken soon Israto assist and located in In an email to many communities. victims of the number of people YIW members of Monday, Rabbi injured and homes Billet pointed to â&#x20AC;&#x153;From time to the destroyed. large time we have â&#x20AC;&#x153;Now is one of those times. We been called to stand with Israel,â&#x20AC;? have always stood â&#x20AC;&#x153;There is a tremendous he said. need for firefighting tall as a community.â&#x20AC;? have enough trucks ing that the trucks and many that they have equipment. Israel does not are antiquated,â&#x20AC;? being acquired he said, addare state-of-the-art. To contribue, visit support.jnf.org/g oto/yiwemergenc y

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THE JEWISH STAR August 25, 2017 â&#x20AC;˘ 3 Elul 5777

Rewarding rock-throwers, honoring killers of Jews

August 25, 2017 • 3 Elul 5777 THE JEWISH STAR

‫כוכב של שבת‬

SHAbbAT STAR

Parsha Shoftim

Candles 7:20, Havdalah 8:27

Read The Jewish Star’s archive of Torah columns at TheJewishStar.com/category/torahcolumns/browse.html

Is it possible for us to be truly impartial? Rabbi binny FReedman the heart of jerusalem

s it possible to be truly impartial in life? Consider this story from Rabbi Abraham Twerski, told to him as a boy by his father (published in Rabbi Twerski’s “Generation to Generation”). The great rebbe of Berditchev, Rav Levi Yitzchak, was once siting in a Din Torah as one of the judges hearing the case. After several days of hearing the litigants, he suddenly stood up and announced he was recusing himself. He gave no reason for his abrupt decision, which obviously meant the litigants would have to find a new rabbinic court. A few days later, after Shabbat, the Rebbe of Berditchev called the other rabbis who had been hearing the case with him together to explain. “At a certain point during the proceedings, I found myself inextricably leaning towards one of the litigants and became aware that I was losing my objectivity. I could not understand why this was so, but try as I might I could not overcome the bias and eventually realized I had no option but to recuse myself from the case as I was feeling partial towards one of the sides. Only with the advent of Shabbat did I realize what had transpired. “On Friday evening when I put on my special Shabbat kaftan (kappoteh) I found an envelope with money that had been placed there by one of the litigants. He must have slipped in to my home and placed the bribe in the pocket of my coat assuming I would find it during the week, not realizing this was a frock I only wear on Shabbat. “When I subsequently found the bribe it became clear to me what had happened: The power of a bribe is so great that it can influence the judge’s reasoning even if he is completely unaware that he has been bribed! From the moment the litigant placed the bribe in my home I could not regain my impartiality.” an a person ever truly be impartial? Is it even possible to come to decisions without ulterior motives? The opening verse of our parsha of Shoftim (Devarim 16:18) tells us: “You shall appoint judges and guards in all your gates that Hashem gives you … who must judge Israel righteously.” And the Torah continues with an injunction to the appointed judges: “You shall not pervert judgment, nor be partial to a litigant’s presence, and you shall not take a bribe, for bribery will blind the eyes of the wise, and make crooked the words of the righteous.” (ibid. v. 19).

Rabbi Abraham Twerski speaking at the Five Towns Community Education Conference, at the Young Israel of Woodmere, in June, 2015. Ed Weintrob / The Jewish Star

This week’s parsha speaks of the importance of appointing judges and establishing a system of courts to ensure a society of law and order and moral clarity, as one cannot hope to have a just society without a system of impartial courts and judges. One of the seven Noachide laws requires every person to live within a system of courts and judges. One of the first perversions to occur under Adolph Hitler’s Nazi rule was the subversion of Germany’s courts and judges. Both the courts and the police operated according to Nazi doctrine and Hitler’s demands as early as 1933. But why does the Torah take the time to list injunctions addressed to judges and the courts? How many of us will ever sit on the bench and judge a case? Rav Dessler, in his Michtav Me’Elihau points out that we all sit in judgment, every day. Imagine that a person wants to see what the halacha has to say about whether one can play Monopoly (a board game involving pretend currency and transactions) on Shabbat. Obviously when exploring what Jewish law has to say on the topic one must remain impartial and abide by what he finds the halacha to be. But why is a person looking up the halacha in the first place? Because he wants to play Monopoly on Shabbat — so he was never impartial in the first place! he Torah is not just speaking to court judges, it is speaking to all of us as we strive to apply good and healthy judgment in the court of daily human experience. Parsha Shoftim is always read as we enter the month

of Elul and approach the days of judgment. The first stage of teshuva, or repentance, is hakarat hachet, which means recognizing one’s mistakes. Before we can hope to correct the errors of our ways, we first need to recognize what our mistakes are and take ownership of them. And this is where bribery is so insidious, because most often we do not even recognize we are being bribed. This past week has seen America torn apart with recriminations from both left and right as to who is more intolerant and where justice ends and injustice begins, all of which seems (at least from afar) to be compounded by a president who does not seem to have found — or at least communicated — a clear moral compass. Many who see the Alt-right as the sum of all evil and intolerance are seemingly blind to the violence and anti-Semitism emanating from the extreme left, and those who support the right seem to be blind or overly tolerant of the hatred and violence coming from the extreme right. And this is compounded when there is actually a tangible benefit (a “bribe”) to perpetuating that viewpoint. If, for instance, a nonprofit is receiving most of its budget from a foreign entity with a particular agenda, it will likely be difficult for it to reach conclusions that are in conflict with those of its funding source. Indeed, this is at the heart of one of the current scandals surrounding Prime Minister Netanyahu in which he is suspected of receiving excessive gifts from private citizens. Our children understand this all too well when they give us a hug or a smile before asking for the car keys. n the afore-mentioned verse concerning bribery, Rashi offers a fascinating comment (ibid. 16: 19): A judge is not allowed to receive a bribe or favor even to judge honestly! In other words, even if he plans to rule justly and it is clear which way the judgment should go, a judge is still not allowed to receive anything (even a smile!) from the litigant. Because the instant we receive anything we can no longer be objective. Which of course means we can never be impartial on anything which impacts us, and as we are usually making deSee Truly impartial on page 21

be cognizant of the inherent biases through which we see the world and diligent in finding other perspectives.

After Charlottesville and eclipse, being ‘tamim’ Rabbi avi billet Parsha of the week

wo things dominated the news last week: Charlottesville, and the solar eclipse that crossed the United States, with the umbra spanning 16 states. Each of these stories delivered a different reminder to us. Charlottesville showed that there are despicable people guided by a hateful ideology. And with the exception of war, which is a different category of violence focused on eradicating evil, violence in an otherwise peaceful commonwealth is not the way US citizens are meant to resolve their differences. Meanwhile, the eclipse demonstrated that G-d put together a universe with wisdom and allowed for things to happen and align, even in the vastness and infinity of outer space, that serve as a steady reminder that He is there. Both of these reminders are embodied in one

of the more fascinating verses to grace Shoftim, this week’s parsha: “Tamim Tihyeh im Hashem Elokekha” (“Be complete with the Lord your G-d”). There is a debate as to whether this statement is a mitzvah. Nachmanides felt it is while Maimonides felt it is not. Regardless, it seems to be an important instruction as to how we are to go about our lives. Let’s look at three examples of how to do this. •Targum Yonatan describes being tamim as being complete in one’s far of G-d. Perhaps adding King Solomon’s “know Him in all your ways” (Mishlei 3:6) would further support this approach. •R Yosef B’khor Shor describes being tamim as being simple, of simple needs. Have the attitude of the verse in Divrei Hayamim I 19:13 — G-d does what is good in His eyes. •The Sifrei takes a novel approach on the verse saying, “When you are tam (innocent)

your portion is with Hashem your G-d.” Being “with G-d” is the reward for being tamim. The first person in the Torah who is described as being tamim is Noach. Perhaps he embodies the lessons learned from the news this week, in his demonstration of how temimut — being “perfect” or “complete” or “innocent” — is the way to embody and appreciate those reminders. He understood that “what G-d gives you, you take.” He did not ask for the evil to be spared. He accepted what G-d was doing as G-d’s will. Avraham, the next person to be called tamim, also did not defend evil. He asked G-d to spare the cities from being destroyed, but said nothing about G-d not eliminating the evil people. Noach dealt with difficult people. He knew what was coming and was aware of his assignment — though perhaps he did not originally

in a rainbow, different colors exist in harmony and create a beautiful sight.

know exactly which people would be coming on the Ark with him. But he knew there were evil people, and that their approaches to life and living were not satisfactory to G-d. And Noach contemplated the cosmos and he saw G-d. For him, the sign was the rainbow — not an eclipse — but even the rainbow teaches an important lesson about humanity. It shows how different colors can exist in harmony and create a beautiful sight. Anyone who believes in a G-d Who is a Father to all must understand that the challenges humans face in creating goodness can easily be reconciled if we embrace the rainbow of humanity as G-d’s children. Evil is the antithesis of this. Violence is the antithesis. Just as stealthily and as beautifully as the moon aligned between the earth and the sun to create the eclipse, we have the opportunity to put ourselves in a position to promote goodness and decency and godliness through being positive and caring of others. Through being tamim, we will merit to be with G-d. Isn’t that something worth striving for?

The blues, the grays, and the reds Kosher BooKworm

ith all the agitation advocating the removal of monuments themed to historical personalities such as Gen. Robert E. Lee, let’s consider whether offensives closer to our times warrant our angst. As loyal Americans and observant Jews we find one personality in the recent past history who might be deserving of losing the geographic honors awarded to him during his life. Please consider the following: As a result of recent events, I took the liberty to look back on a book published in 1999, “The Haunted Wood” by Allen Weinstein and Alexander Vassilev. The book explores the behavior Samuel Dickstein, a 1930s and 40s member of Congress from the Lower East Side, an area that is native to this writer. At his peak he was a very popular and influential representative who was active in tracking down Nazi-like political activities and native Nazi sympathizers. However, unknown to most people at that time, including most law enforcement agencies and the military establishment, there was a far more sinister side to Dickstein’s political behavior that bordered on treason and reflected acts

of corruption. Only decades later, after the fall of Communist-ruled Russia and its empire and the opening of previously secret files, did researchers began to suspect something sinister in Dickstein’s past. This research ultimately led to Weinstein and Vassiliev’s efforts that proved without doubt that Samuel Dickstein was very corrupt, and a traitor to our country, the first and only member of Congress to ever have conducted himself as such in the history of our republic. Specifically, according to the authors’ research, Dickstein was on the payroll of the Soviet government, engaged in spying on his government According to “The Haunted Wood,” documents discovered in the 1990s in the Moscow archives disclosed that Dickstein was paid $1,259 a month from 1937 to early 1940 by the NKVD, Joseph Stalin’s Soviet spy agency. Research since then showed that Dickstein might have been involved in numerous other questionable activities that were criminal and treasonous. In 2014, journalist Peter Duffy published an article titled, “The Congressman Who Spied for Russia” which further explores Dickstein’s nefarious activities. Duffy’s article fleshes out a picture of treason unprecedented in American congressional history. Consider the following from Duffy’s essay: “Dickstein was never mentioned during

the Red Scare years of the early 1950s, when Joe McCarthy made headlines. … When he died in 1954, Dickstein was honored in much the same way as any other pol in the Democratic machine. The new Samuel Dickstein Plaza was located close to Ahearn Park, named for Dickstein’s Tammany mentor, John F. Ahearn.” A 2013 essay by Sam Roberts of the New York Times titled (“A Soviet Spy in Congress Still Has His Street”) inspired a LES civic leader, Susan LaRosa, to campaign to have Dickstein’s name removed from the plaza. To date that effort has come to naught. This one block street is located between Grand Street and East Broadway, one block from the historic Bialystoker Synagogue. It is my hope that given current events, including the recent actions by the current mayor of New York, with the help of Brooklyn Assemblyman Dov Hikind, to remove a plaque containing the name of French Marshal Petain, a Nazi ally, in the Canyon of Heroes in lower Manhattan, that the Dickstein name on that little plaza/street on the LES will be removed forever in recognition of his treasonous acts against America and against his own Jewish people. FOR YOUR FURTHER STUDY Joseph E. Persico is a noted historian who is currently writing a history on World War II. In 1999 he wrote in the New York Times an excellent review of “The Haunted Wood”

THE JEWISH STAR August 25, 2017 • 3 Elul 5777

AlAn JAy Gerber

in which he noted the following: “The files document Soviet spying by rep. Samuel Dickstein of New York, so greedy that his handlers gave him the code name, ‘Crook’.” Another fact noted by Persico was the treasonous activities in the Office of Strategic Services of one Duncan Lee, a descendant of Gen. Robert E. Lee. “Lee always denies the charge, yet a KGB file reveals a Soviet agent boasting of Lee’s value as a source, noting that all OSS intelligence ‘from Europe and the rest of the world … comes through his hands’.” How ironic, especially given current events.

‘When you go forth to war against your enemy’ rAbbi dAvid etenGoff

he Torah employs the phrase, “Ki tetze l’milchamah al oivecha” (“When you go forth to war against your enemy”) two times in Devarim. The first instance appears in our parasha, Shofim (20:1), and the second in Ki Tetze (21:10). Rashi, on our parasha, has a thought-provoking comment on the words “al oivecha” (“let them be in your eyes as enemies; have no pity on them, for they will have no pity upon you”). This gloss is midrashically-inspired, and its roots are specifically found in Midrash Tanchuma, Sefer Devarim 15. Yet, the original language of the midrashic passage does not contain Rashi’s formulation, “Let them be in your eyes as enemies,” and writes, instead, “Go forth against them as if they are your enemies” (“Tz’u aleihem k’oiveim”). Why does Rashi change the midrash’s language, adding the words, “in your eyes?” After all, it seems that whenever soldiers go to war, they definitionally view the combatants of the opposing army as their enemies. What, then, is Rashi subtly teaching us? I believe we can answer our questions on Rashi’s elucidation of “al oivecha” in Devarim by viewing it in the light of another one of

his glosses, this time from Sefer Shemot. In the course of his analysis of the pasuk from the Shirah (the Song of Praise), “The L-rd is a Master of war; the L-rd is His Name” (15:3), Rashi bases himself upon the mechilta and suggests the following explanation of the latter half of the pasuk: “The L-rd [denoting the Divine Standard of Mercy] is His Name. Even when He wages war and takes vengeance upon His enemies, He maintains His behavior of having mercy on His creatures and nourishing all those who enter the world.” G-d is ever merciful. As His uniquely chosen people, we in turn, through the mitzvah of imitatio Dei, have the obligation to model ourselves, both in our essence and actions, after Hashem’s ways. This principle is powerfully presented in a celebrated passage in Talmud Bavli that highlights the Almighty’s acts of rachmanut (mercy) that we are obligated to make our own: “Just as Hashem clothed the naked [in the case of Adam and Chava] … so, too, should you clothe the naked. Just as Hashem visited the sick [in the case of Avraham after his brit milah] … so, too, should you visit the sick.

ator’s actions. This idea is so pronounced that the Talmud Bavli in Yevamot 79a states that there are three markers for someone who claims to be a member of our people, namely, “harachamim, v’habyeshanin, v’gomlai chasadim” (“they are the merciful, modest ones and practitioners of loving-kindness”). As such, it is literally Jewish nature to act in a merciful manner toward all whom we encounter. In my estimation, we can now readily understand Rashi’s earlier comment, “in your eyes.” He forcefully emphasized that those with whom we go to war must be viewed as absolute enemies, even though this very notion is antithetical to our very being and our humanitarian approach to the people of the world. In modern times, Prime Minister Golda Meir gave this idea strong voice when she declared in her oral autobiography: “When peace comes we will perhaps in time be able to forgive the Arabs for killing our sons, but it will be harder for us to forgive them for having forced us to kill their sons.” (A Land of Our Own: An Oral Autobiography, 1973, edited by Marie Syrkin, p. 242) May we be zocheh to witness the imminent coming of the Mashiach and the ultimate fulfillment of Isaiah’s vision: “And he shall judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore.” V’chane yihi ratzon.

And at least if we are aware of our own biases, and the ‘briberies’ in our lives, we can attempt, with the help of others, a somewhat more balanced approach and perspective. Perhaps this is why the portion begins with the exhortation to place judges in all our gates: less partial adjudicators who can help us recognize when we ourselves are too impartial to render anything remotely resembling a healthy balanced opinion or judgment. As we begin the approach to Rosh Hasha-

nah and Yom Kippur, it behooves us to be more cognizant of the inherent biases through which we see the world and more diligent in finding ways to invite other more objective and even sometimes diametrically opposed sources with which to balance those perspectives. And most certainly, we need to ensure this leads to healthy and inclusive dialogue rather than, heaven forbid, violence that would leave such balance hopelessly beyond reach. Shabbat shalom from Jerusalem.

rachmanut is a quintessential aspect of the Jewish persona as we imitate our Creator’s actions.

Truly impartial... Continued from page 20 cisions and rendering opinions about things that do affect us, how can we ever resolve the conundrum? Maimonides in his Hilchot Deot (Laws of character development 2:1) suggests a simple response: a person has to have chacha-

Just as the Holy One Blessed be He comforted the mourners [in the case of Yitzhak after Avraham’s passing] … so, too, should you comfort the mourners. Just as the Holy One Blessed be He buried the dead [in the case of Moshe] … so, too, should you bury the dead. (Sotah 14a) his Talmudic section is the basis of one of the Rambam’s (Maimonides) famous halachic rulings that helps establish the fundamental parameters of Jewish communal living: “It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one’s shoulders, walk before the bier, mourn, dig a grave, and bury the dead, and also to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit.” (Mishneh Torah, Hilchot Avel 14:1, translation by Rabbi Eliyahu Touger) Rachmanut thereby emerges as a quintessential aspect of the Jewish persona, since in acting mercifully we are imitating our Cre-

mim to call upon, balanced individuals who can be more objective about our own realities than we are. It is debatable whether true impartiality exists anywhere in our world, but at least we can gain advice from those who are more likely to be less partial than we are about the things that concern us.

The JEWISH STAR

CAlendar of Events

Send your events to Calendar@TheJewishStar.com • Deadline noon Friday • Compiled by Zachary Schechter Friday Aug 25

Erev Shabbos Kollel: [Weekly] Join the congregation of Aish Kodesh for an Eruv Shabbos Kollel starting with 6 am Chassidus Shiur with Rav Moshe Weinberger and concluding with a 9 am Chevrusah learning session with Rabbi Yoni Levin. 894 Woodmere Pl, Woodmere.

Sunday Aug 27

Timely Torah: [Weekly] Join Rabbi Ya’akov, assistant rabbi of the Young Israel of LawrenceCedarhust, for a shiur on relevant Halachic and philosophical topics related to Parsha Moadim and contemporary issues. Coffee and pastries. 8 am. 8 Spruce St, Cedarhust.

Breakfast Halacha Shiur: [weekly] Halacha shiur at Congregation Bais Tefilah of Woodmere in conjunction with the Yeshiva Gedolah after the 8:30 Shacharis minyan. 409 Edward Ave, Woodmere. Learning Program: [weekly] At Aish Kodesh led by Rav Moshe Weinberger following 8:15 Shacharis, including 9 am breakfast and shiruim on subjects including halacha, gemara and divrei chizzuk. 894 Woodmere Pl, Woodmere. Elul Shiur: The Sheefa education program for women welcomes special guest speaker Rav Mordechai Burg for a shiur titled “The King is in the Field: Welcoming Elul.” 10:15 am. 894 Woodmere Pl, Woodmere. 516-674-3331.

The Mob, Jews and Israel: Chabad of Mineola hosts Myron Sugerman, who will describe contributions that the Mob made to the betterment of Jewish life. This talk will explain how the Mob disrupted rallies of the American Nazi Party in the 1930s, and outline the Mob’s role in supplying money and weapons to the underground armies during Israel’s fight for independence. 11 am to 12:30 pm. 261 Willis Ave, Mineola. Free. Movie Night: Hampton’s Synagogue, in partnership with the Hamptons International Film Festival, presents the film A Beautiful Valley as part of the Westhampton Jewish Film Festival. Free. 2 Brook Rd., Westhampton Beach. RSVP 631-288-0534 ext. 10.

Monday Aug 28

Women’s Shiur: [Weekly] Dr. Anette Labovitz’s women shiur will continue at Aish Kodesh. 10 am. 894 Woodmere Pl, Woodmere. Summer BBQ: Yeshiva Ketana of LI will be hosting a men’s barbecue at the home of Yechezkel and Anat Hartman to benefit the Rebbe life insurance fund. 7 pm. 74 Lawrence Avenue.

Tuesday Aug 29

World of Reb Tazadok Hakohen: [Weekly] Shiur by Rabbi Yussie Zakutinsky at Aish Kodesh. 8:30 pm. 894 Woodmere Pl, Woodmere.

Wednesday Aug 30

Jewish Music Under the Stars: World renowned entertainer Michoel “Pruz” Pruzansky will be giving a free live concert at Cunningham Park in Queens. 7 pm. 196th Street and Union Turnpike. Cynthia Zalisky, 718-544-9033 x6401.

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Summer Brotherhoood BBQ: Eitz Chaim of Dogwood Park invites all men to Summer Brotherhood BBQ at the home of Dovi Greenberger. 638 Willow Road.

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Book Club: Beth Shalom Sisterhood discusses Camron Wright’s “The Rent Collector.” 8 pm. 516-569-6733. 390 Broadway, Lawrence. Timely Tanach: [Weekly] Join Rabbi Ya’akov Trump of the Young Israel of Lawrence Cedarhurst for a shiur on Sefer Shoftim. 8 pm. 8 Spruce St, Cedarhust. Chumash and Halacha Shiur: [Weekly] Shiur with Rabbi Yosef Richtman at Aish Kodesh. 8 pm. 894 Woodmere Pl, Woodmere.

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Monday Sept 4

Makor 5k: Join Makor Disability Services for a 5k run/walk to benefit children and adults with developmental disabilities. Corporate sponsorships starting at $1,000. 8:30 am. 405 Main St, Roosevelt Island. To register or sponsor a runner contact www.makords.org/run.

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Farewell To Summer BBQ: Join Chabad of the Five Towns for a community bbq with food, inflatables and arts and crafts. Non-members: $10 per person. 74 Maple Ave, Cedarhurst. RSVP at 516-295-2478. Labor Day BBQ: Avigdor’s Helping Hand will hold its twelfth annual Labor Day Barbecue at the Moradi Residence. 7 pm, 72 Muriel Ave, Lawrence. 718-568-9720.

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Tues–Thurs Sept 5–7

Rock the Block: Basketball tournament returns to North Woodmere Park. End of summer fun for the whole family while raising tzedakah for local causes. 8-10 pm. 750 Hungry Harbor Rd, Valley Stream. For more information or to make or join a team email Jtrickone@gmail.com.

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Thursday Sept 7

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Chanukat Beit MIdrash: Join HAFTR Middle School for the grand opening of the Rebecca Goldberg a”h Beit Midrash. 8 pm. 44 Frost Ln, Lawrence. Legang@haftr.org.

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A Soldier Recalls: Sgt. Benjamin Anthony, founder of Our Soldiers Speak will be speaking at Congregation Beth Shalom about “My Israeli Arab Conflict.” 11 am. 390 Broadway, Lawrence.

Sunday Sept 10

Information Center 50 Hauppauge Road Commack, NY 11725 FountaingateLI.org

This independent living community will be built after a Certificate of Authority to operate the community has been issued by the Department of Health and the requirements for construction have been met. The purpose of this marketing material is for Fountaingate Gardens to offer prospective residents an opportunity to guarantee a residence in the proposed community by entering a reservation agreement and paying a fully refundable 10% deposit reservation fee. The reservation fee will be deposited into an escrow account and shall be refunded with interest upon request for cancellation by the prospective resident or their legal representative. The reservation agreement is not a continuing care contract.

HAFTR Back to School Carnival: Come to the HAFTR depot for a back to school carnival featuring games, rides and snacks. Advance price: $25/family. 33 Washington Ave S, Lawrence. Legang@haftr.org 929013

August 25, 2017 • 3 Elul 5777 THE JEWISH STAR

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Welcome Back Barnyard BBQ: Join the Young Island of Great Neck for their welcome back barnyard bbq featuring music, clowns and games. 4:30-6 pm. $75 family/$50 couple. Sign up at www.yign.org. 236 Middle Neck Rd, Great Neck. 516-829-6040.

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Reuven Rivlin, in a letter to Malcolm Hoenlein of the Conference of Presidents of Major American Jewish Organizations. In Lakewood, Rabbis Aaron Kotler and Moshe Zev Weisberg said in a statement that “groups marching with swastikas and assault rifles … are not America.” With the genie of fascist talk seemingly freed from its bottle by Charlottesville and its aftermath, many Americans were confronted this week with a relaxed expression in public forums of anti-Semitism and racial hate. In one example, a KKK leader sat down for an interview with Noticias Univision news anchor Ilia Caleron. In a widely viewed video, he tells her, “we’re going to burn you [immigrants] out” of the United States. “How you going to do it with eleven million immigrants,” she asks. “It doesn’t matter,” he responds. “We killed six million Jews the last time. Eleven million is nothing.” White nationalist leader Richard Spencer used an interview on Israel’s Channel 2 to argue that Americans had good reasons to hate Jews. “Lets be honest,” Spencer said. “Jews are vastly over-represented … in what you could call ‘the establishment’ … and white people are being dispossesed from this country. So some in the crowd were making a statement.” Some Orthodox Jews criticized the substance of Trump’s comments without evoking his name. Majorities in Orthodox communities, including those on the South Shore, in Brooklyn and in Lakewood, supported Trump in last November’s election. (For a link to Trump’s comments, visit TheJewishStar.com.) As reported last week, both the OU and Agudath Israel issued statements denouncing the hatred displayed in Charlottesville.

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Continued from page 1 “Failure to unequivocally reject hatred and bias is a failing of moral leadership and fans the flames of intolerance and chauvinism. While as a rabbinic organization we prefer to address issues and not personalities, this situation rises above partisan politics and therefore we are taking the unusual approach to directly comment on the words of the president.” Rabbi Mark Dratch, the RCA vice-president, said his organization “joins with politicians of all parties, citizens of all political persuasions, and people of all faiths calling on President Trump to understand the critical consequences of his words. We call on all the leaders of our country to denounce all groups who incite hate, bigotry and racism, while taking action and using language that will heal the terrible national wounds of Charlottesville.” The president of Yeshiva University, Dr. Ari Berman, said that “all people of conscience unambiguously condemn the racism and hatred on display in Charlottesville.” He urged members of the YU community “to think deeply about the terrible events of last week, and consider how to respond moving forward.” Several YU faculty members reflected on Charlottesville in a package of articles distributed before Shabbos. “Rejection of racism is a visceral, intuitive matter and is essential to decency,” wrote Rabbi Daniel Feldman, rosh yeshiva of YU’s RIETS. “No explanation is necessary.” “The very idea that in our time we would see a Nazi flag — perhaps the most vicious symbol of anti-Semitism — paraded in the streets of the world’s greatest democracy, and Israel’s most cherished and greatest ally, is amost beyond belief,” said Israel’s president,

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