Posted by Danielle Berrin
NY Magazine reported Tuesday that Paula Abdul, the L.A. Laker turned pop star turned ‘American Idol’ judge is demanding $20 million to return to the show next year. Producers have offered Abdul $10 million for the 2010 season—a pittance if you consider it’s only a five-fold increase from her previous salary. Not to mention, the figure falls tragically short of Ryan Seacrest’s paycheck which clocks in at $15 million. So the Jewish princess pouts.
Is there anyone who thinks Abdul deserves to make as much as her co-stars? Cowell, for example, is a far more important figure. The provocative judge (and show co-creator) whom everyone loves to hate possesses the one opinion that matters—both to the audience and the ratings. Seacrest, the affable yet anodyne host, has the most on-camera work to do. Then there’s Abdul, beloved by Cowell (and ensnared in a very unappetizing flirtation with him) but mostly thought “weird” by everyone else. She is known for gushing incoherently at contestants and swaying as if in a drug-induced haze during performances rather than having an impact on ‘Idol’ votes.
For Abdul, the show is a self-serving vehicle. It even earned her a short-lived reality series in which Abdul pranced around her L.A. mansion, blathering on about nonsense, while various assistants did her makeup and brought her clothes. In an attempt to revive her music career during the ‘Idol’ finale last May, she debuted a new single in a sexy number, only to see Adam Lambert’s Rolling Stone cover sell more copies. Abdul needs to have her head checked for unhealthy levels of chutzpah. And she should thank her lucky stars for every moment ‘Idol’ stretches out her stardom, because without it she’d likely be $20 million in debt.
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July 22, 2009 | 4:43 pm
Posted by Danielle Berrin
Haim Saban, the billionaire media mogul and prominent Democrat, is being sued by his former tax attorney for an alleged multimillion-dollar tax dodge. The suit was filed Tuesday in L.A. Superior Court by Matthew Krane, a once prominent Hollywood lawyer who now sits in jail awaiting trial for money laundering, passport fraud and/or identity theft, according to various sources. Krane is accusing Saban of instructing him to create a tax shelter that would save $150 million in tax benefits from the $5.3 billion sale of Fox Family Worldwide to The Walt Disney Company in 2001.
According to The Wrap, “the alleged tax shelter was based on the Isle of Man and involved investing in losing stocks.” Saban’s spokesperson has called the lawsuit “frivolous” citing the whole thing is a revenge ploy by Krane who is upset over a $36 million dispute. Allegedly Krane’s profit from the shelter, Saban had the money frozen by an Austrian court. And, according to the New York Times, Krane’s lawsuit also accuses Saban, who is a leading Democratic fundraiser, of “secret foreign-policy dealings, demands for special treatment in return for political donations and what it called ‘perpetual fraudulent and deceptive conduct’ in business and tax strategies.”
Back in 2006, a Senate subcommittee investigated the tax shelter (report here) and left Saban alone. Based on Krane’s own legal track record, what exactly does he plan to do with $36 million from jail?
So much for client/attorney privilege.
UPDATE: A spokesperson from Saban’s crisis management firm just emailed the following statement:
“Mr. Krane has been sitting in the Metropolitan Detention Center on charges of identity theft for over a year and has also recently been indicted by the U.S. Attorney in Seattle on a conspiracy count charging that Mr. Krane defrauded Mr. Saban and laundered illegal kickbacks he received in connection with recommending and brokering Mr. Saban’s investment in an illegal tax shelter. The Government has said Mr. Saban was a victim of this conspiracy and he has paid the IRS all taxes owed. Mr. Saban has brought a claim against Mr. Krane related to the fraud and his breach of fiduciary duty and Mr. Saban has been granted a preliminary injunction in his case against Mr. Krane and the illegal funds have been frozen in Austria. The frivolous claims made by Mr. Krane in this lawsuit are a transparent attempt to distract from Mr. Saban’s right to recover the money stolen from him by Mr. Krane.”
I did get the “frivolous” part right.
July 21, 2009 | 6:36 pm
Posted by Naomi Pfefferman
Jeff Garlin burst onto the national scene as Larry David’s schlemiel of a manager on “Curb Your Enthusiasm,” which will begin its seventh season on HBO this fall, but last week his focus was decidedly local – at Third and Fairfax– as he emceed the Farmers Market’s 75th anniversary birthday bash on July 16.
Garlin told the some 150 participants gathered under the Market’s clock tower that he is more than just a fan of the Market – he regards it almost as a home away from home, the place he comes each morning to sit at the same table and eat breakfast with the same group of friends.
The 47-year-old performer first discovered the Market back in 1986, after moving into an apartment near Genesee and Fairfax with fellow comedian Janeane Garofalo. “When you’re a young actor and comedian first coming to L.A., it can be a very depressing place, because no one gives a c—- you’re here,” he said. “I remember going to the Farmers Market for the first time and thinking, ‘Great, L.A. is not going to be horrible.’ And I’ve been coming here ever since.”
In an interview, Garlin elaborated on why the Market made such an impression: “Before I moved here, I lived in Chicago and New York, where you’re always around people, and you felt part of something. But when I came to L.A., the hardest thing to get used to was the alienation of being in the car all the time.”
Over the years, the Market has helped provide Garlin with a sense of community – and many a meal. The portly actor has enthusiastically partaken of apple fritters at Bob’s Coffee & Doughnuts and deli sandwiches at Magee’s Kitchen, among other fare, although he is now curbing the carbs because he is on a diet.
Then the USC marching band played, officials such as City Councilmember Tom LaBonge spoke and volunteers held up placards to create a giant “Happy Birthday“ card for the Market, which opened in July 1934, at the height of the Depression, on the site of what had once been a dairy farm and oil field.
Garlin didn’t partake of the giant birthday cake shaped like the clock tower (the diet again); as the event concluded he went off, ostensibly, to gear up for the new season of “Curb Your Enthusiasm” (which, surprisingly, has never shot a single sequence at the Market).
Like all the “Curb” cast members, Garlin will improvise many of his own lines: “Larry David writes a seven-page story,” he told KRON-TV. “It’s the story of the episode. Most of his sitcom scripts are about 35 pages, so ours is seven pages so we improvise all of the dialogue. But the story is so condensed and great, so thank God he does that.”
July 15, 2009 | 3:51 pm
Posted by Naomi Pfefferman
As “Harry Potter and the Half-Blood Prince” opens today to mostly stellar reviews, the title itself evokes why the book and film series have so resonated with Jewish audiences. Like all the “Potter” films – based on J.K. Rowling’s best-sellers – “Prince” is rife with metaphors for racism and ethnic cleansing, including characters who refer to wizards as “pure-bloods,” “half-bloods” or mudbloods (a racist slur meaning mixed or non-magical parentage).
In the new film, flashbacks reveal how the evil Lord Voldemort grows from a troubled child into a genocidal maniac bent on annihilating non-magic folk (muggles) and those with mixed heritage. “Voldemort and his followers, the Death Eaters, are obsessed with the preservation of blood purity,” “Potter” producer David Heyman told the Journal last year. (Heyman is the British producer who bought the rights to the “Harry Potter” books in 1997 and steered the film franchise to become the highest grossing in cinematic history.) “They’re not Nazis but they recall the politics and attitudes of Nazi Germany. And aesthetically—although it’s a cliché—the [Death Eater] Lucius Malfoy and his family are blond, like Hitler’s ideal of the quintessential Aryan.”
In the new film, Potter (Daniel Radcliffe) is given a potions manual inscribed with spells by the mysterious “Half-Blood Prince;” it’s well-known that the actor Daniel Radcliffe has a Jewish mother and a non-Jewish father, and himself identifies as Jewish. Heyman, too, has mixed parentage— his mother is non-Jewish, while his father’s family experienced the racial hatred of the Third Reich. The producer’s Jewish grandfather, Heinz Heyman (the original spelling may have been Heymann), was an economist, newspaperman and broadcaster based in Leipzig, who was one of the last announcers to speak out against Hitler in early 1933.
“He was on the radio, the authorities came for him, and he had to bicycle out of Germany,” the producer said. “When he arrived in England, he was at first interned in a camp because he was a German citizen.” Heyman even made a 2008 film set during the Holocaust, “The Boy in the Striped Pajamas;” see our interview with him.
Helena Bonham Carter, who plays the deranged Death Eater Bellatrix Lestrange, also hails from an interfaith family with roots in Hitler’s Europe. “People think of me as so quintessentially English,” she told the Journal a few months before we spoke with Heyman last year. “But actually I look just like my mum—[dark-eyed] and very Jewish.”
Here is more from our story on Bonham Carter: (see the full text): While her paternal great-grandfather was H.H. Asquith, the British prime minister during World War I (and who earned an aristocratic title as a result), her maternal line hails from Jewish Vienna.
Mitzi Fould-Springer left Europe in the aftermath of the Dreyfus affair, a French treason trial prompted by anti-Semitism, the actress said.
Bonham Carter’s grandmother, Helene (a.k.a “Bubbles”), stood by her husband, Spanish diplomat Eduardo Propper de Callejon, as he illegally issued documents to help thousands of Jews flee Vichy France over three frantic days in 1940. “My mother, who was 5 at the time, said he at one point was stamping documents with both hands,” Bonham Carter said. “She thought it was the most important thing he ever did in his life.”
Yad Vashem honored Propper de Callejon—who was half-Jewish—as Righteous Among the Nations in March, as the actress was reprising her role as the mad witch Bellatrix Lestrange.
Bonham Carter describes Bellatrix as childlike, insane and hateful. “She’s a sadist,” the actress told Entertainment Weekly. “She’s very sick. She’s got problems. I think she’s been in prison a bit too long. But I suspect even before prison she had problems. She’s a racist, obsessed with blood purity. Like Adolf.”
Ironically, the most vicious of the Death Eaters, Lucius Malfoy, is played by the Jewish actor Jason Isaacs, who sports long, platinum blond hair for the role; Isaacs even appeared on the cover of the Jewish Journal in 2000, when he was all over the screen in the Revolutionary War epic, “The Patriot,” bludgeoning Mel Gibson in scenes of gruesome hand-to-hand combat. At the time, Isaacs said he had carefully considered whether he should publicly discuss his Judaism because he feared lingering British xenophobia might hurt his career.
On a lighter note, I asked Heyman whether the genial Isaacs had had to dye his hair blond to play Lucius. The producer laughed and replied that Isaacs wears a wig on set. “He wishes he had that much hair,” the producer said, with a laugh.
Here’s the profile of Isaacs I wrote back in 2000:
Once a ‘wimp,’ actor thrives on portraying villains
When Jason Isaacs auditioned for the Royal National Theatre’s production of Tony Kushner’s “Angels in America,” he knew exactly what role he wanted. He insisted upon portraying the anxiety-ridden character of Louis, who is somewhat based on the life of the gay Jewish playwright.
The London producers raised eyebrows. They had a slightly larger role in mind for Isaacs, the rising British stage and screen actor. But the thespian was not interested.
“Look, I play all these tough guys and thugs and strong, complex characters,” he told the producers. “In real life, I am a cringing, neurotic Jewish mess. Can’t I for once play that onstage?”
Isaacs earned stellar reviews as Louis, but he remains best known, at least in the press, as an elegant brand of villain. He was Kurt Russell’s futuristic foil in “Soldier,” Dennis Quaid’s nemesis in “Dragonheart,” a sadistic ex-IRA terrorist in “Divorcing Jack” and a psychopathic soldier in the controversial BBC mini-series, “Civvies.”
Of late, he is all over the screen in the Revolutionary War epic, “The Patriot,” killing children in front of their parents, burning villagers alive in their churches and bludgeoning Mel Gibson in scenes of gruesome hand-to-hand combat.
During an interview, the actor, who is in his late 30s, was hardly villainous. He was witty, chatty and self-deprecating as he told stories illustrating how he is not a “tough guy” but a “total wimp.”
There was the time he was flying home from visiting his parents, who now live in Israel, when the soldier in the next seat recognized him as “that bloke from ‘Civvies.’ “
“He was horrified, however, when I cried all the way through the in-flight film, ‘Mr. Holland’s Opus,’ ” the actor reveals.
Then there was Isaacs’ audition for “The Patriot,” when the producers asked him, point blank, if he knew how to ride a horse. “I said, ‘Oh, Olympic standard!’ but I lied,” he admits. “I was terrified.”
“I’m a terrible coward; I’ve been hit all the time, but I’ve never hit anyone,” he says, his chatty tone turning serious. “So I think these extreme parts that I play offer some kind of therapy, some catharsis for me.
Maybe one of the reasons I do them well-ish is because I was always the bullied, never the bully.” The actor pauses, then laughs. “They are my revenge.”
Watching Isaacs in “The Patriot,” swashbuckling and dapper in his red uniform, his blue eyes glittering as he slashes his saber, it’s hard to believe he became an actor, in part, because of the residual fear of anti-Semitism he felt as a Jew in Britain.
The fear, he says, was handed down to him by his parents and by others in the closely-knit Jewish community of Liverpool, of which his Eastern European great-grandparents were founding members. The community was insular, Isaacs recalls, and young Jason attended a Jewish school and religious school twice a week.
Then the family moved to London, and the anti-Semitism Isaacs had learned about in theory became a reality. There were attacks on his local synagogue and, in the late 1970s, the National Front’s racist rhetoric spurred a rash of skinhead violence in his neighborhood.
Most of the time, however, Isaacs was low-key about being Jewish.
“I feel very vulnerable telling you this, because I’m an English actor and I don’t really want to see this in the English press, because it’s damaging,” he confides. “But there is the sense that Britain can be a very xenophobic country; it’s not just directed at Jews but at anybody who isn’t the perceived version of what ‘Englishness’ is.
While Isaacs’ parents reacted to the feelings of unwelcome by making aliyah in 1988, along with his three brothers (two subsequently returned), the actor responded in another manner.
When he entered Bristol University, he says, “There were lots of very upper and upper-middle-class British people with accents I had never heard before, and I felt very strange being a Jew from North London, completely out of sorts.”
After graduating from the prestigious Central School of Speech and Drama in London, Isaacs began working in British television and, over the years, the roles kept coming.
Yet, he insists, he was shocked when he was actually hired after submitting a two-minute audition tape to “Patriot” director Roland Emmerich.
To prepare for his role, he immersed himself in research and learned that the real Tavington, actually a lieutenant colonel named Banastre Tarleton, was, like himself, the third of four sons from Liverpool.
Tarleton, known as “The Butcher” or “Bloody Ban” carried a map of the Carolinas with him, and after every victory he slightly enlarged the area he intended to claim as his property once the war was over. He also selected several wives he hoped to keep in the New World. Emmerich and producer Dean Devlin were receptive to Isaacs’ research and incorporated some of the information into his character.
Today, Isaacs’ Hollywood career appears to be kicking up a notch; recently he was in San Francisco to film “Sweet November,” in which he plays the drag-queen best friend of actress Charlize Theron.
Yet despite the steady work and the comfort level of being Jewish in Hollywood, Isaacs has no plans to move to Los Angeles. The environment is just too unstable, he suggests.
“When I was here doing ‘Armageddon,’ I had the key to the kingdom, but when ‘Soldier’ came out, I felt like I had professional and social leprosy,” he recalls. “And so I continue to live in London. I just need to look in people’s eyes who’ve known me for 20 years.”
July 14, 2009 | 3:49 pm
Posted by Rob Eshman
This week ABC News sent Twitter all atwitter with a photo of Britney Spears sporting a Star of David necklace. Has the pop star, asked ABC, converted to Judaism?
The comeback queen has had a variety of religious dabblings over the years, including Kabbalah and Hinduism, despite her Baptist roots. But this sighting has fueled Internet rumors that Spears may be engaged to her latest and, perhaps, most wholesome boyfriend, Jason Trawick, who happens to be Jewish.
My answer is: doubtful.
Conversion to Judaism is a long affair: many months, if not years of study, work with a teacher or rabbi, a final appearance before a beit din, or religious court. It’s not brain surgery—many people do it—but it is somewhat more involved than appearing in public with a necklace.
The chances that the world’s most famous ( living) media pop sensation could complete the conversion process in total secrecy are slim to none.
But it is true that Spears has dabbled in the kind of Kabbalah taught by the Kabbalah Learning Centre.
As The Jewish Journal reported on September 3, 2005, many celebrities are attracted to the KLC:
It’s official. The Kabbalah Centre has usurped the Church of Scientology’s status as Hollywood’s hottest creed of choice. These days, it seems like every celeb looking to add meaning to his or her glittering but empty life of fame and fortune is joining the red-string-wearing, holy-water-selling, quasi-Jewish group.
Earlier this week, the New York Post reported that Madonna—fresh from French kissing Britney Spears and Christina Aguilera at the MTV Music Awards—was seen with Rosie O’Donnell and an unnamed “Kabbalah Centre crony” at The Box Tree, New York’s most expensive kosher restaurant. This just after the Material Girl and husband Guy Ritchie reportedly donated about $3.5 million to buy a London house for the controversial organization, of which they have been longtime supporters.
This week, the center got something even more important—a figurative Tiger Beat seal of approval when hunky obsession-of-the-moment Ashton Kutcher (“My Boss’s Daughter,” “Dude, Where’s My Car?,” “That ‘70s Show”) went with his much older, recently rejuvenated girlfriend Demi Moore to the Kabbalah Centre on Robertson Boulevard, where they bought a $78 poster of the names of God.
Billy Phillips, a spokesperson for the center, said that the study of Kabbalah has attracted celebrities for centuries, pointing out that 2,000 years ago philosophers Plato and Pythagoras studied kabbalah.
Phillips wouldn’t give any details of Kutcher’s visit to the center (and a call to the center’s bookstore had the clerk asking “Who is Ashton Kutcher?”) but Phillips did say that the most popular course for newcomers like Kutcher is the ten-week “Power of Kabbalah Course,” which is taught on Wednesday nights.
“For the first time in history we are seeing people from all walks of life studying Kabbalah, which is the way that it is meant to be,” Phillips said. “But it is the celebrities who make the newspapers.”
Four years ago, the first sightings of Spears sporting a Kabbalah center red string surfaced.
Shortly afterward, Spears shaved her head and was sighted outside a tattoo parlor, prompting The Jewish Journal’s annual Purim spoof cover to feature a photo of the shaved, pierced and tattooed Spears along with the headline: Britney Says, “Kabbalah Keeps Me Grounded!”
There was even a report several months ago that Spears was offered to play a heroine in a Holocaust movie:
According to Haaretz, Spears has been offered the lead in “The Yellow Star of Sophia and Eton,“ which, according to the Israeli newspaper, “integrates time travel, concentration camps and a love story.“ (Have you ever heard a stranger concatenation of plot points?) Spears would play the title role of Sophia LaMont, the female inventor of a time machine that whisks her to a concentration camp where she meets her beshert. Spears has yet to confirm her commitment because the snake-wielding chanteuse is currently touring in her “Circus” show. Although, I’m not sure why anyone would see the movie since it’s already been spoiled: the star-crossed lovers die at Nazi hands.
Another reason I suspect Spears is not Jewish, at least, not yet? One can attend the Kabbalah Learning Centre for years, for ever, and not convert, or consider oneself Jewish. Madonna, the Centre’s most famous acolyute, is the best example of that. The Centre, as Prof. Jody Myers told the Journal, sees itself not as a synagogue or branch of Judaism, but as a place for personal spiritual growth:
In a 2004 interview on National Public Radio, Terry Gross asked Madonna if she planned to convert.
“Oh please, don’t make me sick!” Madonna exclaimed. “I’m never going to be Jewish, and I hate that phrase.”
The pop star was reflecting a Centre teaching that what it offers is not Jewish; it’s not even religion. By not naming a Jewish thought system as Jewish, by abhorring the idea that adherents must convert, Berg repositions Kabbalah as universal wisdom, available to all.
“The term ‘Jew’ is not used” in Centre discourse, Myers writes. Jew and gentile are ethnic terms. Kabbalah is for all humanity.”
I wrote one of the first investigative articles on the Center back in 1997. It’s not on our site but I’ll paste it in at the end of this post.
Two years ago, after reading Myer’s book—the only fair and academic study doen on the Centre—I reexamined the Centre and came to a different and more positive conclusion:
Rabbi Phillip Berg appeared on the bimah. The crowd leapt to its feet and began chanting and dancing. No one sat until he sat. The rabbi had been seriously ill lately, and his presence was a cause for celebration. Men approached him for his blessings. The relationship appeared not so much cultish as, perhaps, Sephardic or Chasidic—the rebbe in the house. Another rabbi gave the sermon—as lackluster as any number of sermons that probably were being given across the town that Saturday.
But the energy in the room never flagged. The davening, the praying, was intense, focused and, yes, uplifting. At the end, I realized something uncomfortable: As a Shabbat morning in shul goes, this was good. And it was familiar: the Centre had long ago done what any number of new Jewish communities and old-line synagogues have, over the past 10 years, been learning to do: embrace visitors, use music (in this case, noninstrumental), emphasize personal and world healing, stick to Hebrew liturgy.
Professor Shawn Landres, co-author of a just-released study on these “emergent communities,” told me the Kabbalah Centre—though it denies it is Jewish—was a “predictor” of innovative forms of Jewish worship and outreach.
“American Judaism is no longer an Ashkenazic conversation with itself, which is what the Reform, Conservative, Reconstructionist and Orthodox schism was—it was all an Ashkenazic conversation with itself,” Landres said. “The Kabbalah Centre proves the total success of Judaism in America, as it has spun off heterodoxies at the fringes.”
I can’t help but think that part of what rubs establishment Judaism the wrong way is the very popularity of this heterodoxy. Berg, in trying to keep young Jews from cults, was accused by the Jewish establishment as promulgating a cult of his own. But Myers shows that the Centre, while far from flawless, has pioneered a way of reaching Jews and non-Jews.
Her book begs a serious, unanswered question: What if we were to see the Centre not as a threat but as a model?
What if every rabbi and synagogue president and executive director spent a Shabbat morning in the sanctuary on Robertson, experiencing the undeniable warmth of the congregation, its immersion in an experience that, if not normative, is certainly recognizably—forgive me, Madonna—Jewish. Perhaps this form of kabbalah is, as Myers calls it, “a singular type of Judaism.” It is a hybrid religious culture that reflects not just the utter embrace of Judaism in America—the assimilation by non-Jews of fundamental Jewish beliefs—but also the pluralism and reach that all religious movements are capable of today.
If Spears is serious about her new beau and Judaism is an important part of their life, she will find numerous welcoming pathways to conversion. Judaism appreciates and admires converts— but Jews just don’t proselytize.
Converting is a journey of learning, reflection and ritual that usually results in a fuller appreciation of Jewish life and wisdom than those of us born into the faith have.
If Spears is up for it, good for her. Hey, she already has the necklace…
From “Center of Controversey” by Rob Eshman, The Jewish Journal, February 14, 1997
Mike Gold* had a successful small business, a nice home, a wife and two kids when he began to wonder about his soul. Questions about life’s meaning, about God and spirituality and his Jewish heritage would not go away. “I started studying Judaism by myself, and I realized,” he said, “I didn’t know anything.”
That’s when Gold cracked opened a book he had purchased months earlier. Some young men had approached him at his business and convinced him to buy it. They were from the Kabbalah Learning Center.
“It touched me deeply,” said Gold. “It was way above any reading I’d ever done.” He started getting up at 3 in the morning to pore over the book’s teachings. He began attending classes and services at the center’s Los Angeles headquarters on Robertson Boulevard. The center, his new friends told him, had changed their lives, and it would change his. As Gold readily acknowledges, they were right.
The place really wows you,” said Gold, about his first impressions of the Kabbalah Center. Evidently, he is not alone. Located just south of Olympic Boulevard, where the Orthodox Pico-Robertson neighborhood kisses the hem of Beverly Hills, the center is perhaps the fastest-growing and most far-reaching Jewish institution in Southern California.
Thousands of people take its classes, buy its books and tapes, and participate in services. Any Sabbath morning will find the 350-seat sanctuary of the handsome Mission-style building filled to capacity by mid-morning. A great many of the congregants are Israeli, Iranian and unaffiliated young American Jews such as Gold—the kind of Jews more established congregations have tried to attract but with little success.
Celebrities have raised the center’s cachet even more. Comedian Sandra Bernhard is a regular, Madonna takes classes—and personal advice—there, and Roseanne takes a whole row for herself and her entourage during Yom Kippur services. Laura Dern, Diane Ladd, Merv Adelson and Evelyn Ostin, the wife of entertainment mogul Mo Ostin, have also taken classes.
While many Jewish organizations are barely scraping by, the Kabbalah Center, which is based in New York, has flourished financially. The Los Angeles branch was founded 13 years ago in a one-bedroom Westwood apartment. Two years ago, it purchased the Robertson building, a former youth center, for about $2 million. The center’s 1994 federal tax returns, provided to The Jewish Journal by Jerusalem Report correspondent Vince Beiser, show current net assets of $14.3 million. Last month, the center began a search for larger Los Angeles headquarters.
The Los Angeles center’s success is matched worldwide. The Kabbalah Center recently moved into $4.5 million headquarters in downtown Tel Aviv, from where it oversees branches in four Israeli cities that serve some 10,000 people, according to Rabbi Moshe Rosenberg, a teacher at the KLC there and a center trustee. In New York, South America, Canada, France and Mexico, the center is constantly expanding, attracting thousands of young Jews.
That a Jewish institution has met with such success would—or should—normally be the cause of much rejoicing in the Jewish community. But if a golden touch blesses the center, a cloud of rumors, investigations, lawsuits and exposés shadows it. “What they’ve done is taken Kabbalah and twisted it out of shape for their own purposes, and it’s very destructive,” said Congregation Neve Shalom’s Rabbi Steven Robbins, founder of the Jewish Federation Council of Greater Los Angeles’ Cult Task Force. “This is not Judaism. This is not kabbalah. This is narshkeit [nonsense].”
But supporters hail the KLC as a salve for all the ills of the modern soul. The center survives on and solicits contributions like any synagogue, they say. And adherents are no more loyal than Chassids are to their rebbes. Said Michael Berg, the son of the center’s founder, Rabbi Philip Berg: “We teach kabbalah; we wear white on Shabbat. Is it a cult or is it a group that is different from what you’re used to?”
Men in White
For Mike Gold, who was raised in a nonobservant Fairfax-district Jewish home, the experience was different, and powerful.
On Sabbath, the synagogue fills with men and women, almost all dressed in symbolic white clothes. The service follows Orthodox tradition, with the sexes separated, a sermon in English and the prayers—along with additional phrases unique to the center—chanted in Hebrew. There is a level of intensity and participation rarely found in most congregations.
Gold began spending Sabbaths away from his family in order to attend. He also drove back and forth from the San Fernando Valley twice a week for the 6:30 a.m. minyan. Like most adherents, he took several of the classes that were available on such topics as “The Judaic Process of Reincarnation” and “Meditation I.” He bought 250 of the center’s tapes and books.
Gold’s home, business and bank account had been ravaged by the Northridge earthquake. He and his wife, Ellen, argued constantly about the amount of time and money he was spending at the center. Eventually, though, she joined him there “for the sake of saving my marriage,” she told The Journal. “I got swept up. These people had the answer, and no one else did.”
The couple flew to New York to attend huge holiday services. “It was like a rock concert,” Gold said. ““Neilah” [the concluding Yom Kippur service] was so powerful, you’d think John Lennon rose from the dead.”
But Ellen Gold’s full exposure to the center only confirmed her suspicions. When her husband refused to decrease the money or time he spent there, Ellen Gold thought she had no choice. “I kicked him out of the house,” she said.
Out of the Corners
Long shunted into the corners of Jewish life, kabbalah is resurfacing as the way into Judaism for a generation of seekers who are uninspired by more standard Jewish teachings and who are eager for the Jewish take on New Age concerns such as astrology, meditation and past lives. Of the many synagogues and institutions offering courses on kabbalah, the center, despite the controversy that surrounds it, is packing in the biggest crowds.
“I felt like I wasn’t getting spiritually what I needed from Conservative or Orthodox Judaism,” said a middle-aged woman who became involved in the center several years ago. Like this woman, who declined to be identified, several of the people interviewed for this article had followed other so-called New Age practices. The center, they said, was answering a similar need, but Jewishly. “It was the first time I’d seen Judaism from a more spiritual point of view,” said one activist.
Rabbi Shlomo Schwartz of the Chai Center doesn’t doubt that the KLC’s numerous Jewish celebrity supporters have had similar paths. “They’ve gone the Deepak Chopra-Shirley MacLaine route, and now they’ve come full circle,” he said.
Haifa-born Rafi Feig, the owner of Closets-By-Design, said that Israelis like him are attracted to the center because many “are looking for answers. It’s not about being a religion. It’s about the spiritual side.”
Rabbi Philip Berg’s take on kabbalah stresses submerging the ego to bring “the light of the Creator” into one’s life, said Michael Berg.
For people such as Feig, the teachings have deeply enriched their lives. Milt S. (not his real name), a Simi Valley businessman who prefers anonymity, said that he was raised Conservative and had gone to synagogue “maybe 15 times in the last 20 years.” Berg’s teachings, he said, provided “the first time I’d seen Judaism from a more spiritual point of view. It helped me understand how to commune with God. He’s given modern language to kabbalah.”
The question that critics have is whether Berg, who has greatly succeeded in channeling this new awakening to kabbalah, is kabbalah’s most authentic teacher.
An Inferior Product?
Dr. Rabbi Philip Berg was born Feivel Gruberger in New York in 1928. Ordained in an Orthodox seminary in Queens, he was a successful insurance salesman before a 1962 visit to Israel brought him in contact with kabbalist Rabbi Yehudah Zvi Brandwein. Berg, who Hebraized his name upon moving to Israel, drew close to Brandwein, married the rabbi’s niece, and began distributing Brandwein’s books in the United States.
After Brandwein’s death in 1969, Berg declared himself the heir to the kabbalistic dynasty of Brandwein and Brandwein’s teacher, Rabbi Yehuda Ashlag, and he founded the Kabbalah Learning Center. Sometime later, he divorced his wife, with whom he had 10 children, and married Karen Berg, who leads the KLC with Rabbi Berg.(Over the years, he has refused to divulge to journalists the source or the field of his doctorate.) The yeshiva of the late Rabbi Ashlag has issued a statement, disassociating itself from Berg. According to Tel Aviv magazine, Baruch Horenchick, the late Rabbi Brandwein’s aide, said that, “the rabbi never acknowledged [Berg].”
In reply, Michael Berg told The Journal that he is editing a book of correspondence between Brandwein and his father, which will prove their close relationship. Journalist inquiries about the center are directed to the Berg’s two sons, Rabbis Michael and Yehuda Berg, who, with their parents, travel the world to teach and manage the KLC’s affairs.
An activist core of about 75 people make up the Los Angeles center’s teaching and support staff. Many live together in KLC-provided housing around Pico-Robertson and volunteer at the center, selling books door-to-door, answering phones, even staffing an information and book-selling table on the Venice Boardwalk.
But critics contend that what Berg teaches, and what these hevrei spread, is not kabbalah at all. “It’s an inferior product,” said Rabbi Jonathan Omer- man, who teaches kabbalah at the Metivta Center for Jewish Wisdom, which he founded.
Many of the center’s harshest local critics, such as Robbins, Schwartz and Omer-man, teach their own kabbalah classes, none of which draws the crowds of the KLC. But, said Robbins, their criticisms are “not sour grapes. If they, in fact, were doing what I believe to be beneficial, I would ask to be a part of it.”
In any case, the local rabbis are not alone. The KLC has been denounced in documents circulated by the Orthodox rabbinical councils of Queens and Toronto, by Jerusalem’s highest rabbinical court, and by Sephardic Rabbi Itzhak Kadouri of Jerusalem, widely considered the world’s greatest living kabbalist. In a statement issued by his yeshiva, Kadouri maintained that kabbalah can only be taught to “Jewish men who have completed full study of the Talmud.” Anyone who supports Berg, he stated, “is endangering his soul.”
“Politics,” said Michael Berg, claiming these same rabbis supported Berg until his popularity increased. In any case, said Michael Berg, “worse things were said about the Baal Shem Tov than about the center.”
Sore points for the critics include:
* “Scanning,” a KLC practice that means looking over the pages of the Zohar, the five-volume central kabbalah text, even though some can’t read the Hebrew it’s written in. “The Hebrew words are channels through which light is transmitted,” said Michael Berg.
“It’s like an Evelyn Wood thing,” said the Chai Center’s Rabbi Schwartz. “This is so anti-intellectual, and we are the People of the Book.”
* Teaching that the victims of the Nazi Holocaust chose or provoked their fate. Inflammatory as this subject may be, the conclusion is inevitable considering the center’s approach to kabbalah. “We should all remember this,” wrote Karen Berg in a recent issue of Kabbalah, the KLC’s magazine. “If it happens to me, I must deserve it.”
“If you look at it in the big picture, the Jews were, in some way, the cause,” said Michael Berg. The KLC’s promotional video, “The Power of Kabbalah,” states that Ashkenazic Jews were slaughtered and Sephardic Jews were saved because only the latter studied kabbalah. “That’s ridiculous,” said Dr. Alex Grobman, national director of the American Society of Yad Vashem. “The Sephardim were simply not in the Nazi’s line of fire.”
* The lack of traditional Jewish instruction. “Real kabbalists were also Talmudic scholars,” said a local Orthodox rabbi. “People can’t have a full spiritual experience without putting in the work.”
The Orthodox particularly abhor the KLC’s non-halachic approach to Jewish learning. “They’ll sell you a Zohar before they sell you a mezuzah,” said Schwartz.
But most KLC participants, said Eitan Yardeni, a senior teacher at the Los Angeles center, have “never been involved” in Jewish learning. For them, learning observance is secondary to learning spirituality and kabbalah.
* Teaching love, preaching intolerance. Rabbi Berg emphasizes the importance of “causeless love” among Jews. But at least one public utterance seems to fall short of that. At one Shabbat service, which The Jewish Journal attended, Berg, who was in town, sermonized that rabbis who oppose the center “don’t want you to know the truth. They want you to live in chaos. They are the enemies of enlightenment.”
Kicked out of his home, Michael Gold moved in with some hevrei in a townhouse near the center. He stayed there four months. During that time, he claims, an activist repeatedly tried to convince him to divorce his wife, Ellen. The activist, now in Israel, denied this.
One evening, while Gold was home visiting his children, Ellen asked him if he wanted to see documents originally compiled in 1993 by Rachel Bernstein, then coordinator of the Cult Clinic of Jewish Family Service of Los Angeles. The documents—newspaper articles, rabbinical decrees and tax returns, all shared with The Journal—paint a highly critical portrait of Berg and his center. Gold agreed to look through them. “I’m not sure you’re ready for it,” his wife said. “Yes, I am,” he answered.
$1,571 and a Sheep’s Head
Most former KLC activists say that the constant pressure to give money is what finally drove them out. “At first, we had fun; we were getting into it,” said one Israeli woman formerly involved with the center. “After that, we felt everything changed. I felt they were after our money. They said, ‘As much as you give, God will give you a better income.’” Two years ago, the woman, who spoke on condition of anonymity, donated $1,200 to have a Zohar printed in memory of her father. She has yet to see it, she said. KLC staffers told her—and several others with similar stories—that when the personalized Zohars are printed, she would have to purchase a copy. Michael Berg said that a copy is given free to those who pay for their dedication.
The center, points out Feig, charges no dues. Services, including those during the High Holidays, are free. Its sole means of support is through the sale of books (the KLC charges $350 for a set of Zohar with commentary, which retails at religious bookstores for about $130), ritual objects and tapes, class tuition, and donations. Donations are its lifeblood, said Feig, as they are at any other congregation. “They’re not asking; they’re suggesting,” said KLC supporter Milton S. “It’s a good cause. People who aren’t giving are not going to get good things in life.”
Gold estimates that he gave close to $11,000 over a period of four years. “There was a constant push to give money,” he said. What grated, he said, was not the giving. Mainstream synagogues often solicit and receive much larger amounts from their members. What upset Gold, he said, was the center’s implication that talismanic powers were attached to his contributions. When a teacher at the center suggested Gold write a check for $1,571 because it was “a special number” for him, Ellen asked her husband, “Can’t we just give $15.71? Why should God care about a decimal point? I’m sure He wouldn’t care if we gave $15,710.”
When Gold wondered why their donations hadn’t protected them from bad things, as he was led to believe they would, the intense, Israeli-born Yardeni, 33, provided a rationale: The devastation wrought by the Northridge quake provided Gold an opportunity for growth. “You can stick Eitan out in the middle of the forest, and the next morning, he’ll have a minyan,” said Gold. “He can explain anything in terms of kabbalah.”
But Gold had another question.
“I went back to the townhouse and asked the hevrei I was living with, ‘If Rabbi Berg asked you to jump off a building, would you?’ They said, ‘If Rabbi Berg promised I’d be safe, then I would.’”
That was it for Gold. He returned home, leaving the center for good. “Most of the people there I like a lot, but I’m just pissed off,” he said. “When you divide families, what kind of spiritual thing is that?”
A KLC congregant close to Gold said that his friend just overreacted to some misunderstandings and that Gold’s wife unduly influenced him. “She’s one of the most negative people I’ve ever met,” said the congregant.
Like many of the people contacted for this article, Gold is worried about speaking publicly against the center. In fact, of the half dozen former activists interviewed by The Journal, only the Golds agreed to let their full stories—though not their names—be used. “I was told terrible things have happened to people who leave the center,” he said.
Several rabbis and leaders of Los Angeles’ major Jewish organizations also refused to speak on the record.
Michael Berg and Yardeni call such fears absurd. Rabbi Abraham Union disagrees. His story, whether it implicates the KLC or not, carries the force of myth in the community. When rabbis and Jewish leaders refused to speak about the center to The Journal, they often pointed to Union’s story as reason enough.
During Passover 1992, Union, the Rabbinic administrator of the Orthodox Rabbinical Council of California, telefaxed some colleagues a letter circulated by Toronto rabbis criticizing the KLC. In his fax, Union suggested the RCC send the letter out to all Southern California rabbis. When Union arrived at the RCC offices at 1230 S. Bedford the following day, he found a severed sheep’s head at his doorstep. Several young men appeared at his home that evening and asked, in Hebrew, “Did you get our message?”
Union said that he was certain the men were from the center. He filed a police report, and detectives visited the KLC. They found no evidence of wrongdoing. Union interpreted the incident as a threat to his life. “Of course, [Rabbi Philip] Berg didn’t put it there,” he said. “There’s no proof anybody from the Kabbalah Center put it there. But we never sent out the letter.”
Michael Berg and Yardeni deny that the KLC had any involvement in the incident.
Critics of the center cite the experience of Rabbi Dr. J. Immanuel Shochet of Toronto as a reason for keeping their opinions to themselves. In 1993, when Shochet, a world-renowned kabbalist, denounced Berg and his followers, the KLC sued him for $4.5 million. The case has yet to be settled.
In any case, Rabbis Robbins, Omer-man and Schwartz, who contend that, each year, they counsel dozens of people with problems about the center, say they feel compelled to speak out. “It needs to be an issue in the community,” said Robbins.
Meanwhile, the KLC seems only to grow. Yardeni said that they plan to open centers in the San Fernando Valley and San Diego. The Los Angeles center plans to open a full day school.
Celebrities still flock, mostly for private classes. “There’s a big awakening among stars,” said Michael Berg. Madonna, he said, sought advice from Yardeni on when to deliver her child. Yardeni suggested on the day of the New Moon, which was when she delivered, said Berg.
“There have been bad articles about us for 20 years,” said Rosenberg. “People come even if it’s negative publicity. Any publicity is good publicity. If you knew the place and knew the people, you’d see the truth.” A highly critical exposé in a Tel Aviv newspaper, said Rosenberg, served only to attract dozens of curious newcomers.
But Mike Gold won’t return. “When I joined the center, my life fell apart,” he said. He’s slowly dipping his feet back into religious life, hoping to find a synagogue with the fervor of KLC. So far, he hasn’t.
Indeed, the inability of more mainstream Jewish institutions to address the spiritual needs of a new generation will continue to strengthen groups such as the KLC, said Robbins. On that, he and Michael Berg agree. “The Orthodox community and the Reform can have the 5 percent [of Jews] who are still committed,” said Berg, “and we’ll go after the 95 percent who aren’t.” *
*Not his real name
The Kabbalah Comeback
Dating back to the 12th century, the Jewish mystical tradition known as kabbalah combines elements of astrology and numerology with speculation about the creation of the Universe, God and the soul.
In a world where people feel increasingly insignificant and irrelevant, said Rabbi Yitzhak Adlerstein, director of the Orthodox Jewish Studies Institute, the study of kabbalah offers the promise of insight into the immutable order of the universe.
In Los Angeles, mainstream yeshivas, synagogues and the University of Judaism have found their courses on kabbalah among their most popular offerings. “There’s absolutely more interest,” said Adlerstein. “They’ve chipped away at Talmud courses and added kabbalah.” *
The Rabbi’s Critics
Much of the controversy surrounding KLC focuses on Dr. Rabbi Philip Berg himself.
Among the most persistent allegations:
* Several former activists told The Journal of incidents where the rabbi disapproved of an impending marriage. When one couple decided to marry anyway, an activist told them to boycott the wedding. “People come to him for marriage advice like they go to any rabbi,” said Michael Berg. KLC trustee Moshe Rosenberg said: “In general, Rabbi Berg doesn’t tell people to get married or not to get married. He likes to give people a choice.”
* Why, his critics want to know, has Berg invested at least $3 million of KLC funds in Artra Group Inc., a struggling Chicago-based holding company for costume jewelry and packaging? Michael Berg said that investment on behalf of the center is legitimate.
* In documents filed with the Internal Revenue Service, several former congregants have challenged the KLC version of its IRS statements. Michael Berg said that his father lives a frugal, peripatetic existence, drawing only a $60,000 annual salary. With tired familiarity, the polite and engaging 24-year-old rejects his father’s critics. “How can they be so negative if they haven’t met Rabbi Berg?”
July 9, 2009 | 6:37 pm
Posted by Naomi Pfefferman
Not long ago on “Charlie Rose,” the talk show host kept asking Jerry Seinfeld if he wanted to do more TV. Jerry was adamant: After his wildly-successful NBC series “Seinfeld,” he had been there, done that. Sorry. Now it seems the king of 1990s observational comedy—who is perhaps the most influencial Jewish comic of his generation—has changed his mind.
NBC has announced he’s returning as the producer of a prime-time series called “The Marriage Ref,” perhaps as early as next season. “It is not a sitcom but a reality series about funny marital spats — with the emphasis on spats because Mr. Seinfeld and his producing partner, Ellen Rakieten, have no intention of doing relationship therapy on television,” The New York Times said.
The inspiration for the show, like all of Seinfeld’s comedy, stems from his own observations. When he was single in the 1990s, “Seinfeld” often explored the comic minutia of the dating trenches. George once had sex while eating deli; Seinfeld remarked, “What is a date, really, but a job interview that lasts all night.”
Now that he’s married with three kids, his standup act has often dissected, well, being married with kids. Seinfeld had the idea for the reality show, initially, as a Web site, but his wife convinced him TV would work better; the deal was clinched the day a friend witnessed one of Seinfeld’s own marital spats—and Seinfeld invited the cringing friend to serve as referee, The Times said.
Each episode of “The Marriage Ref” will feature a different, fluffy theme upon which couples may bicker, and will include instant replays of the action. But don’t worry—the series is intended to be family friendly: No soup Nazis may apply. Married couples interested in auditioning for the show should visit http://www.nbc.com/the-marriage-ref/.
July 6, 2009 | 7:02 pm
Posted by Naomi Pfefferman
Is Bruno the feel-good movie of the year for gay-bashers? Or a militantly pro-tolerance film that channels the creative juices of Don Rickles and his Jewish comedy predecessors?
Universal Pictures has put an embargo on reviews until the day before the film’s July 10 release, but pundits have been lining up on both sides of the issue for months: Either the mock documentary will do more to sway viewers to support gay marriage than any other pop culture event of 2009—or it will do just the opposite.
Complicating matters is that “Bruno” is very, very funny – more hilarious even than “Borat;” audience members at a recent preview screening howled with laughter at many of Sacha Baron Cohen’s antics. Especially sidesplitting were his attempts to become a Middle East peacemaker: He confuses the words “hummus” with “Hamas” in a dialogue between an ex-Mossad chief and an Arab leader, prompting the exasperated Palestinian to explain of hummus: “We eat it. They eat it. It’s vegetarian, healthy.” Upon which a triumphant Bruno declares, “So you both can agree on that?”
On the one hand, it is amusing to watch the flamboyantly gay fashionista frolicking through an Orthodox neighborhood, causing furious residents to chase him down the street—one of them with an enormous tallit flapping over his head. On the other hand, the film’s cliched depictions have led one gay leader to remark that the movie literally made him feel sick to his stomach.
At a time when many Americans still believe that gays and lesbians should not become parents, Bruno adopts an African-American baby as a kind of publicity stunt. On a talk show, the fashionista says he gave the child “a traditional African name…O.J.” and other scenarios show him rocking the child’s cradle with a dildo apparatus – and worse.
The debate has been raging even within gay circles as to whether “Bruno” can be compared to blackface; whether it exposes the viciousness of the gay-bashers or perpetuates harmful stereotyping just as Californians are steeling themselves for yet another battle on the gay marriage front. Let’s not forget that the release date comes as the United States District Court is hearing arguments to suspend or overturn Proposition 8, which banned gay marriage and was an emotional issue within and without the Jewish community.
Rolling Stone (which received clearance to publish an early review) has pronounced the film a Swiftian satire that “uses humor to draw blood” and serves as a “comic call to arms.”
Reshoots apparently have helped; the filmmakers “significantly reworked” the comedy after insiders from the Hollywood gay community expressed dismay upon viewing an earlier version, Movieline reported. MAJOR SPOILER ALERT: In the previous version, Bruno and his smitten, spurned assistant, Lutz, reunite and find themselves inside an Arkansas cage match, where they begin making out as the hateful audience hurls insults and chairs at the couple. The next scene shows Bruno and Lutz at a press conference where they are announcing their nuptials (or plans to marry); but the Arkansas attack has left Lutz “drooling, seemingly brain-damaged, and in a wheelchair, played for laughs,” the writer-director Richard Day (“Arrested Development,” “Ellen”) told Movieline.
In the cut I saw recently, the ending was significantly different. Bruno and Lutz do passionately (and explicitly) kiss and grind in the cage but escape injury; they go on to embrace their union and to happily settle down with their adopted African-American son. The film ends as Bruno sings an anthem for gay rights with a star-studded musical cast including Elton John and Snoop Dogg, who pronounces that Bruno is gay and that’s “OK.”
July 6, 2009 | 1:12 pm
Posted by JewishJournal.com
“Music manager Allen Klein, whose clients included the Rolling Stones and the Beatles, died Saturday after a lengthy battle with Alzheimer’s disease, his publicist said. Klein was 77.
The son of Jewish immigrants from Hungary, Klein founded his firm Allen Klein & Co. in the late 1950s before the label evolved into ABKCO Music & Records in New York. The independent label holds the copyrights to music by the Rolling Stones, Sam Cooke, the Animals, the Kinks, Chubby Checker, Bobby Womack and hundreds of others.” Read the full story at CNN.com.