June 15, 2006
Is It Kosher?
I applaud and appreciate that you were ready to take off the gloves and attack what merits attack, but I fear you left one on ("But Is It Kosher?" June 9). You were too much of a gentleman.
I understand that you were courageously tilting against the strongest and wealthiest single entity in the Jewish world, second only to the state of Israel: the kashrut entity. Think of all the products that bear the kosher seal -- from my delicious Oreo cookies to my bottled spring water (water?) to my milk from Ralph's. Think of the add-on for personal supervision on the premise by mashgihim at all the kosher events in town. Consider the kosher wine industry, and the Passover product annual gouging orgy, and I come to a guesstimate that we are talking about millions, perhaps billions of dollars in profits for some people somewhere.
Understand, I benefit from the many reassurances that I am consuming kosher products. If along the way some of those involved are misleading me, the transgression is on their heads.
However, the issue of money leads me to another excellent article in the same Journal: the problem of funding Jewish education, especially day schools, so as not to deny such schooling to those who cannot meet the high cost ("The Middle Class Squeeze").
What I am proposing now is that the collective Orthodox community take the huge profits from kashrut in which we are all consumers, and feed that money back into education. It happens that the majority of all-day schools are Orthodox and it would behoove the Orthodox community to investigate what is happening with all the enormous profits in the kashrut industry which they have arrogated unto themselves and hopefully are reporting every penny to the IRS.
As to misconduct, which always seems to happen in huge human endeavors, let the Jewish community not be guilty of suppressing information and sheltering misconduct in the religious establishment as some other great religious establishments are doing.
There, Rob Eshman, I have taken off both gloves, and I hope that from the pivotal position you have in L.A. Jewry's primary information source you will succeed where I have not in elevating the sacred regulation of kashrut to what it should be, namely: to guarantee to all Jewish children whose families devoutly wish to provide them with a high quality, deeply Jewish-rooted education, the opportunity to receive it at our hands.
Rabbi Jacob Pressman
Temple Beth Am
It seems that "kosher" has devolved into a mere technicality, a trend which needs to be reversed. Jewish law forbids cruelty to animals, as they are part of God's creation. We now know that the OU heksher does not signify a cruelty-free slaughter. We are forced to awaken from our slumber of ignorance and indifference.
We must follow the lead of Whole Foods and not buy Rubashkin's products. (There are other kosher brands available.) And we must do this until kosher means kosher once again.
Bravo to editor-in-chief Rob Eshman for bringing up the controversial subject of meat labeled "kosher" but which derives from animals treated inhumanely in plants where workers are exploited. There is significant room for improvement in another segment of the kosher industry, as well -- prepared foods. I have long struggled to feed my children healthy kosher food. It's not easy! There is not one brand of kosher chicken broth that doesn't contain MSG. The one brand of kosher powdered chicken broth without MSG contains partially hydrogenated oils, also known as "transfats," which are now universally understood to be the most unhealthy fat of all and which have recently been cut out of the recipes from most major brands of baked goods. Almost every "kosher for Passover" cake, brownie or cookie mix available in the supermarkets and kosher markets I shopped in this year also contained transfats.
Feeding our Jewish children healthy kosher food we can feel good about shouldn't be such a struggle. How about it, Maneshevitz and Streits? Why not remove the unhealthful additives and sell us foods that are truly "kosher"?
The non-Jewish spouses of Jews often feel unwelcome in Jewish circles. Synagogues ostracize them. Rabbis ignore them. Families insult them. Spouses call them by ugly names. It's no wonder that they don't explore the possibility of becoming Jewish.
If Jews are proud of our Jewish tradition, then we should practice our values of generosity, kindness, warmth and inclusiveness with the non-Jews who are close to our community. Why drive pro-Jewish partners away?
I appreciated The Journal's cover story on June 2 about "Court Seeks to Ease Way for Conversions." It demonstrates a concrete way in which a unique transdenominational beit din is genuinely welcoming candidates for conversion into the total Jewish community. This community beit din will not embarrass or harass the non-Jews who seek to join the Jewish people.
Ninety Reform, Conservative and Reconstructionist rabbis are associated with the Sandra Caplan Community Bet Din (www.scbetdin.us). People can rely upon these rabbis to provide sensitive and constructive paths into conversion.
Rabbi Jerrold Goldstein
Sandra Caplan Community Bet Din of Southern California
The Journal's articles on conversion were excellent. During my years of experience with converts to Judaism, I have discovered the reason that so many converts backslide or no longer show the interest in Judaism they once had is because of the indifference and apathy their Jewish spouses have toward Judaism and its traditions. When one converts to Judaism, he or she is excited to celebrate Shabbat and Jewish holidays, go to synagogue weekly and keep some level of kosher observance. Unfortunately, after the conversion has taken place, the Jewish spouse thinks their former non-Jewish partner has now become "too Jewish" and discourages observance so that the convert's enthusiasm for Judaism is dampened.
In our program, we encourage the Jewish partner to take our class with the potential convert, but many times the Jewish partner for various reasons refuses to enroll. However, when the Jewish and non-Jewish partners take our class together, they get closer, more knowledgeable and observant of Judaism. At the end of our program we have not only converted the non-Jew to Judaism, but also the Jewish partner, as well.
Rabbi Neal Weinberg
Director and Instructor
Judith and Louis Miller
Introduction to Judaism Program
University of Judaism
As a convert to Judaism, I was reassured to read your series of articles on those like me who chose to become Jews (“Did It Stick?” June 2). A lapsed Catholic with many Jewish friends growing up on Long Island, early on I was attracted to the ethics and worldly focus of Judaism. Following a course of study at Temple Emanuel in New York City, I converted in 1967 and my first wife and I raised our three children in the Jewish tradition.
In 1992, on the eve of her bat mitzvah, my youngest daughter asked if I would be bar mitzvahed with her. That glorious day came to pass at Wilshire Boulevard Temple, with Rabbi Harvey Fields observing that in the 130 year history of the temple, there was no record of a father and daughter having a b’nai mitzvah. At the party afterward, when Tessa and I greeted everyone, I said that I had checked around the room and I was the only person who had had a First Holy Communion and a bar mitzvah.
In my life in Los Angeles with my wife Wendy, inspired by Rabbi Chaim Seidler-Feller at UCLA and through my work with the Progressive Jewish Alliance, enriched by interfaith activities, Judaism has strengthened and complemented my struggle for civil liberties, human rights, peace and justice.
Stephen F Rohde
Are education tax credits (let alone publicly funded school vouchers) so politically anathema to the Jewish community that they escape mention in a 3,000 word article subtitled "What Can Be Done to Make Jewish Day Schools More Affordable?" (June 9)?
Tax credit schemes avoid elements typically cited as objectionable by opponents of voucher plans. No money is conveyed by the government to private schools, either directly or indirectly. Since every dollar allocated to qualifying recipients is the product of a voluntary contribution, it cannot be argued that "my tax dollars are underwriting the operation of schools whose purposes I do not support." And as for those who argue that tax credits divert scarce resources from public education, cannot the same be said of Jewish day school enrollment?
If supporting and augmenting enrollment in our Jewish day schools is regarded as a fitting community priority, on what grounds are education tax credits viewed as treif?
Dr. Ron Reynolds
Each year, the Jewish community bemoans the high cost of a day school education, while touting its value with subjective quotes such as “Population studies have shown that day school alumni are more likely to retain a lifelong affiliation rate with Judaism and to educate their own kids Jewishly.” Objective statistics somehow are never included to support those claims.
In fact, commitment to Judaism stems from the home, not the school. If it appears that day school graduates are more dedicated, the likelihood is that they come from homes where Jewish values and observance are a priority. Those same graduates, had they attended supplemental schools, would be just as likely to become stalwart adult members of the Jewish community, without having impoverished their families in the process.
Despite the wonderful work being done by people like Miriam Prum-Hess, there will never be enough money to enable the vast majority of middle class families to utilize day schools. That’s because there are other very worthy causes, such as caring for the elderly, indigents, immigrants and the Land of Israel, that also deserve additional funding.
Unlike those other causes though, there is a day school alternative∑ the supplemental school. Supplemental schools are far more affordable, can usually provide financial assistance, and offer classes for kindergarten through 12th grade. Synagogues generally provide the kindergarten through seventh grade components, while community schools such as the Los Angeles Hebrew High School (LAAHS), offer classes for students in eighth through 12th grade. On June 12, LAHHS will graduate 68 students from its five-year program. This is its 55th graduating class.
Regretfully, during the past decade, many synagogues have downsized their Hebrew school programs from three days per week to two days or less, deeming them unattractive to committed families. Returning those programs back to their initial stature will provide middle-class families with a viable alternative that won‚t drive them to the poor house.
The Jewish community must refocus its efforts and resources to bolster supplemental education. Synagogues must revisit the curricula of their schools to assure that their students receive a rigorous and robust Jewish education. Finally, the Bureau of Jewish Education must raise its standards for accreditation of supplemental schools. Once synagogue-based Hebrew schools provide the level of Jewish education that they did in their glory days, middle-class families will no longer find it necessary to make great financial sacrifices when raising children, and a quality Jewish education will be accessible for all.
Leonard M. Solomon
Los Angeles Hebrew High School
UCLA Palestine Week
As a student leader at UCLA, I was disappointed with the coverage of the recent campus anti-Zionism Awareness week ("UCLA Jews, Muslims Alter Protest Tactics" June 2). Unfortunately, the article implied that Jewish and Muslim students were the only major campus groups involved in these events and avoided discussion of the recent positive steps toward dialogue between our respective communities.
June 2, at noon, the Muslim Student Association (MSA) along with Hillel and other student communities of faith, assembled peanut butter and jelly sandwiches for distribution to the homeless on skid row. That evening, members of MSA joined our community at Hillel for Shabbat Shavuot featuring a discussion with Dr. Nayer Ali on Islam. On June 5, MSA and the UCLA Jewish Student Union (JSU) broke bread together at an event marking the first time kosher/halal meals have been available to dormitory residents at UCLA, due to the successful year-long campaign organized by leadership of both JSU and MSA.
For the alarmists of our community, there exists a fervently anti-Zionist and often anti-Semitic campus community more numerous and less nuanced than our Muslim cousins. Movimiento Estudiantil Chicano de Aztlán (MEChA), a sponsor of UCLA's anti-Zionism week, and other Mexican-American empowerment groups see the Israel/Palestinian conflict as white male oppressors asserting their dominance over women and children of color and draw parallels between the occupation of Palestine and the occupation of Aztlán (Southwestern U.S. ceded after the Mexican-American War). Chicana/o students tend to invoke charges of deicide grounded in the pre-Vatican II Roman Catholic tradition and have been more vocally anti-Semitic, claiming the "Jews are the criminals" responsible for the plight of immigrant communities at a rally in April, for example.
We, as the Los Angeles Jewish community, have an obligation to promote education and dialogue efforts reaching the Chicana/o community and other communities of color who tend to have less nuance and far more misconceptions about Jews and Israel than members of the Arab and Muslim communities.
Hillel at UCLA (2005-2006)
The Finkelstein Syndrome
Roz Rothstein’s article on the anti-Semitic Jew, [Norman] Finkelstein , highlights a major lapse in common knowledge abou Jewish history (“Beware the Finklestein Syndrome,” June 9). While every effort is made to inform the world about the Holocaust, very little information is disseminated about the history of lies and hate against the Jews, or its relationship to the Holocaust.( I have seen history books that devote two pages to Anne Frank, but fail to mention that Jews were patriotic Germans and no threat to Germany)
Theobald of Cambridge, a 12th century apostate to Catholicism, created the “blood libel” which has lasted to this day and caused thousands of Jewish deaths. If there was general awareness of the history of hatred against the Jews, then when people hear a Finkelstein, they can wonder, is he a whistleblower or a modern day Theobald? Those who wish to spread vicious lies against Jews today, do not convert to another religion; their venom is more credible when they remain Jews, especially if they can claim to be from a family of survivors .
I note the reference in the article on the academic achievements of young Kenny Gotlieb that he is a grandson of a survivor of the “Polish Holocaust” (“Seniors’ Deeds Pave Path for Future,” June 9). Excuse me, but can someone explain to me what is a “Polish Holocaust?”?Is this suggesting that the majority of Holocaust victims were Poles? Or is it supposed to imply that the Holocaust was created by Poles? Surely neither of these. Is it supposed to mean that the Holocaust largely took place in Poland occupied by Nazi Germany? If so, then please say so. I am afraid that this constant coupling of the word “Holocaust” with the word “Poland” makes the young people of today forget that the author of the Holocaust was Nazi Germany whose armies conquered most of Europe and imposed the genocide of the Jews throughout the continent. So please call it the Nazi Holocaust or the European Holocaust, or best of all, just “The Holocaust” (for there was only one) and not “Polish Holocaust.”
Da Vinci Code
Enjoyed your articles of the DaVinci Code, but only the first three gospels of the New Testament (Mathew, Mark and Luke) are synoptic gospels. They are synoptic because they are similar to each other and different from the writings of the fourth gospel of John.
In "Seniors' Deeds Pave Path for Future," (June 9) Ruben Zweiban was sponsored by Rep. Howard Berman (D-Van Nuys).