Bishop N.T. Wright is arguably the most prolific biblical theologian of our time. Capable of treatises that challenge long-cherished interpretations of doctrines - such as his expansive Paul and the Faithfulness of Godaddressing justification- Wright's versatility shows through in a different approach targeted both to the believer and to the intelligent seeker. Simply Christian: Why Christianity Makes Sense(Harper Collins, 2006; Amazon Kindle edition) is one such book. Part One, "Echoes of a Voice," invites the reader into a conversation. By examining injustice (and the human desire to correct it), the "hidden spring" of an undeniable thirst for spirituality in the human heart, relationships between persons and the role of beauty for meaningful existence, Wright examines longings common to all human beings, asking important questions for whom the only sensible answer is God. Part Two launches into a review of who God is and how God has chosen to related to creation. He briefly reviews (pp. 60-63)- and dismisses - traditional approaches to God, including what he calls "Option 1," namely, pantheism ("all is God and God is all"), panentheism ("all is in God"), and "Option 2," deism (where God creates then removes himself). In its place, he proposes Option 3, a scheme where heaven and earth are "overlapping and interlocking" (p. 63). The biblical narrative of both Old and New Testaments bear witness to this engagement between Creator and Creation, but why is such engagement necessary? Wright clarifies (p. 66): In particular, this God appears to take very seriously the fact that his beloved creation has become corrupt, has rebelled and is suffering the consequences. With this premise given, much of the rest of the book (including Part 3) falls into place as a solution to a problem. The Kingdom of God (chapter 7), Jesus as the one who rescues and renews (chapter 8) and New Creation (chapter 16) can be viewed in this light. Other themes include worship (chapter 11), prayer (chapter 12) and the nature of Scripture (chapter 13), to name a few. In each case, Wright keeps things simple, remaining faithful to his goal of helping those who are new to faith or considering following Jesus. Bishop N.T. WrightA great strength of the book is its stories. Wright is quick to spin a tale, such as the powerful dictator who decided to control the unpredictability of springs and the floods they cause by paving them over. In their place, he introduced a complicated system of pipes from which water would flow. What happens when people realize that there is far better water to drink than the bland brew that comes out of rusty pipes? Religion taps the deep wells that authorities have forbidden and that many have forgotten, springs that - when tapped - can produce unexpected results. Wright (p. 20) concludes: September 11, 2001, serves as a reminder of what happens when you try to organize a world on the assumption that religion and spirituality are merely private matters, and that what really matters is economics and politics instead. It wasn't just concrete floors, it was massive towers, that were smashed to pieces that day, by people driven by 'religious' beliefs so powerful that the believers were ready to die for them. What should we say? That this merely shows how dangerous 'religion' and 'spirituality' really are? Or that we should have taken them into account all along? Where Wright shines is his treatment of the meaning of resurrection. While he fleshes out his eschatology in greater detail in Surprised by Hope: Rethinking Heaven, the Resurrection and the Mission of the Church (Harper Collins, 2008), in Simply Christian(p. 114), he previews his later thoughts: "Resurrection isn't a fancy way of saying 'going to heaven when you die.' It is not about 'life after death' as such. Rather, it's a way of talking about being bodily alive again after a period of being bodily dead." In any case, Wright places his accent in the same place as the New Testament, namely, on resurrection as the cornerstone of Christian faith and the basis of Christian hope. (Read my review of Surprised by Hope by clicking here.) Simply Christian isn't flawless. A survey like Wright's doesn't have the space to delve too deeply into topics. One example is his description of King Saul's reign as a "false start" (p. 77). There's no acknowledgment that Saul's reign has been estimated as having lasted between 10 and 40 years. By comparison, David ruled for 40 years (1 Kings 2:11) so Saul's reign was a healthy duration by any measure. This is the second book I've read by N.T. Wright. His writing appeals are appealing in large part because they major on interpreting the biblical witness, avoiding a speculative, philosophical approach to theology. Though he doesn't allude to John Wesley, one can't help but think that Wesley would have been a fan of the former Bishop of Durham. ------- Photo credit (N.T. Wright): Patheos.com Gregory Crofford | January 31, 2016 at 7:10 pm | Categories: Uncategorized | URL:http://wp.me/p1xcy8-1iB --------------------- Theology in Overalls "Ray Bakke’s winsome theological vision for the city" by Gregory Crofford for Friday, 9 January 2016 Theology in Overalls "Ray Bakke’s winsome theological vision for the city" by Gregory Crofford
The world is moving to the city. The tipping point came in 2010 when 52% of the world's population lived in cities. Estimates are that by 2050, 2/3 of planet Earth's human beings will be urban dwellers. Ray Bakke is a prominent Chicago pastor and professor who has wrestled with the implications of rapid urbanization for the church. In A Theology as Big as the City (IVP, 1997) - a follow-up to his acclaimed The Urban Christian (IVP, 1988) - Bakke emphatically answers the mistaken notion that the Bible views cities uniformly in a negative light. Instead, he systematically surveys both Old and New Testaments, painting a picture of cities that are the object of divine love and concern. The implication is clear: If God loves cities and the people who live in them, can the church do any less? While there are many themes raised in Theology as Big as the City, let's take a look at three key ideas advanced by Bakke: 1) God's hands are in the mud; 2) Jesus as an agent of personal and social transformation; 3) The role of an urban pastor. God's hands are in the mud Ray Bakke begins his biblical survey of urban themes by looking at the creation narratives in Genesis 1-2. Genesis 2 depicts God as one down in the dirt, using his hands to form Adam from the "dust" of the earth (2:7). Urban ministry is not aloof but engaged. It acknowledges hard realities yet works toward change. Bakke (p. 37) affirms: We acknowledge that inner-city neighborhoods are often ugly, and the systems are broken. We all know a healthy person needs a healthy family, and a healthy family needs a healthy community...Yet there's a sense that if Christ is with me in the midst of the slum, the neighborhood is a slum no longer. For Christ lives in me, and his kingdom agendas confront the neighborhood. Our motive to work alongside God in "the mud" is not the need that exists. Rather, ministry in cities is fueled because "God has done a work of grace in my life that compels me to share. It overflows"(p. 36). Read more of this post "Ray Bakke’s winsome theological vision for the city" by Gregory Crofford
The world is moving to the city. The tipping point came in 2010 when 52% of the world’s population lived in cities. Estimates are that by 2050, 2/3 of planet Earth’s human beings will be urban dwellers. Ray Bakke is a prominent Chicago pastor and professor who has wrestled with the implications of rapid urbanization for the church. In A Theology as Big as the City (IVP, 1997) – a follow-up to his acclaimed The Urban Christian (IVP, 1988) – Bakke emphatically answers the mistaken notion that the Bible views cities uniformly in a negative light. Instead, he systematically surveys both Old and New Testaments, painting a picture of cities that are the object of divine love and concern. The implication is clear: If God loves cities and the people who live in them, can the church do any less? While there are many themes raised in Theology as Big as the City, let’s take a look at three key ideas advanced by Bakke: 1) God’s hands are in the mud; 2) Jesus as an agent of personal and social transformation; 3) The role of an urban pastor. God’s hands are in the mud Ray Bakke begins his biblical survey of urban themes by looking at the creation narratives in Genesis 1-2. Genesis 2 depicts God as one down in the dirt, using his hands to form Adam from the “dust” of the earth (2:7). Urban ministry is not aloof but engaged. It acknowledges hard realities yet works toward change. Bakke (p. 37) affirms: We acknowledge that inner-city neighborhoods are often ugly, and the systems are broken. We all know a healthy person needs a healthy family, and a healthy family needs a healthy community…Yet there’s a sense that if Christ is with me in the midst of the slum, the neighborhood is a slum no longer. For Christ lives in me, and his kingdom agendas confront the neighborhood. Our motive to work alongside God in “the mud” is not the need that exists. Rather, ministry in cities is fueled because “God has done a work of grace in my life that compels me to share. It overflows”(p. 36). Jesus as agent of personal and social transformation Moving to the New Testament, Ray Bakke mines the life and ministry of Christ for lessons for those serving in cities. Bethlehem and Nazareth were small towns yet the cities where Jesus worked are sometimes overlooked. These included 10 cities in the Decapolis (p. 131). His disciples followed him to places both rural and urban. How may the message Jesus announced in city and countryside be summarized? It was Good News, including not only personal salvation through the Cross but also kingdom building, a willingness to engage in what Bakke calls “power issues” (p. 135). Bakke explains (ibid.): Jesus presupposed that we don’t have power; we are power. The gospel unleashes in us processes that can’t be stopped, short of social transformation.Though Bakke does not address the issue of corruption, it is a huge concern internationally and fought against by organizations such as Transparency International. Though often framed as “paying a bribe,” it is better characterized as the abuse of office by officials who extort money from those who must seek government approval for commercial or other activities. On the other hand, if government functionaries who are also followers of Christ band together to swim against the tide, could they not become agents of transformation, reducing the suffering of the people? The role of the urban pastor A third topic that Ray Bakke touches upon is the role of the pastor living in the city. He clarifies (pp. 80-81): “Personally, I am committed to the vision of a local church and its pastors with two basic functions: pastor to the faithful and chaplain to the whole community.” It is not a distraction from the pastor’s work to be involved with parent/teacher organizations in the public schools, service clubs such as Rotary International or the Lion’s Club, or as a part-time chaplain at the local hospital, police precinct or fire station. Rather, this is an extension of his/her presence in the community. A fascinating model of taking ministry into the community is being pioneered by Trevecca Nazarene University. Located in an urban section of Nashville, Tennessee that has been identified as a “food desert,” TNU has been awarded a grant to expand its urban farming program. The farm uses students to teach gardening methods to nearby city residents, helping them locally produce fruits and vegetables not readily available in their neighborhoods. While Bakke is writing about the city, his description of the pastor’s work applies equally to small towns or rural areas. No matter the setting, effective pastors find bridges to interact with their community, making themselves visible at community celebrations and breaking down the perception that “clergy” are somehow different than others. Summing it up This brief review has only scratched the surface of excellent material contained in A Theology as Big as the City. Though 19 years old – since it not only tells stories from the author’s experience but also grapples with biblical materials – it has aged well. As God leads the church to engage in both personal and social transformation in urban settings, it’s helpful to have a guide who has gone before. Bakke’s is not the last word but his is an important word. May his writing be an inspiration to Christian urbanologists from areas outside North America to advance the conversation in their own cities. ——– Credits Photo of Ray Bakke is from YouTube.com (via Duck Duck Go). --------------------- Gregory Crofford | January 9, 2016 at 9:53 am | Tags: A Theology as Big as the City, Ray Bakke,urban ministry | Categories: book reviews | URL: http://wp.me/p1xcy8-1i0---------------------
"WATCH LIVE NOW: Conference of Chabad-Lubavitch Emissaries" Jewish.TV - Chabad.org Video for Sunday, 31 January 2016 LIVE FROM NEW YORK! The Gala Banquet of the International Conference of Chabad-Lubavitch Women Emissaries will air live this evening, Shevat 21 - January 31, 2016, at 5:30pm ET on Jewish.tv. The gala banquet culminates a five-day annual conference attended by more than 3,200 Chabad-Lubavitch women emissaries, lay leaders and supporters in New York. Read more about this year's conference here. Log on to www.Jewish.tv to watch this extraordinary webcast. --------------------- "Watch the Annual Conference of Chabad-Lubavitch Women Emissaries – LIVE!" Chabad LIVE FROM NEW YORK! The Gala Banquet of the International Conference of Chabad-Lubavitch Women Emissaries will air live this evening, Shevat 21 - January 31, 2016, at 5:30pm ET on Jewish.tv. The gala banquet culminates a five-day annual conference attended by more than 3,200 Chabad-Lubavitch women emissaries, lay leaders and supporters in New York. Read more about this year's conference here. Log on to www.Jewish.tv to watch this extraordinary webcast.
--------------------- "How To Handle A Sexual Advance" The Jewish Week - Connecting the World to Jewish News, Culture, Features, and Opnions - Prominent writers criticize Israel Friday, January 29, 2016 Dear Reader, There's a story on our website this week that struck a chord, if traffic is any indicator. "The Right Way to Deal With a Sexual Advance," by Gillian Steinberg recounts the author's experience of being propositioned by a rabbi when she was younger. Read it, if you haven't already -- everyone else is. Opinion The Right Way To Deal With A Sexual Advance Take the person in distress seriously, and help them speak when they can't speak for themselves. Gillian Steinberg Special To The Jewish Week Gillian SteinbergTwenty years ago, my Hillel rabbi, a bearded man in a black suit with a velvet kipa who presented himself as a committed Orthodox Jew, invited me to the Hillel building one evening to hang out with him and some other students. When I arrived, the building was dark, and he and I sat down to wait for the others. We chatted for a while, but when the other students didn’t arrive, I suggested that I call them to see when they were coming. The rabbi inched closer to me on the sofa and said, “They aren’t coming. I didn’t actually invite them.” Taken aback, I asked what he meant, and he said, “Would you like to go for a drive with me?” I said no, and he began to tell me that he was attracted to me, that he wanted to be close to me, that he’d like to spend time alone with me. He reached out to touch me. I was a new graduate student, just out of college, and he was in his 50s. I knew his wife from Shabbat dinners, and his older children were my age. I had seen him as a religious role model: an observant Jew interested in music, connected to the modern world, deeply spiritual but also an intellectual. And he was trying to cheat on his wife with me on the Hillel sofa. In that shocking moment, I had the presence of mind to tell him how uncomfortable I was; I pulled away from him and left the building, shaking. I spent the rest of the evening thinking about what to do, and I decided not to do anything. I assumed no one would believe me, and I didn’t know whom I would tell anyway. The decision plagued me for weeks, but I decided that pushing aside my anger and sense of betrayal was probably the best solution. I stopped attending Hillel. A couple of weeks later, at a meal with local synagogue members, I heard some of them praising the Hillel rabbi for his exciting programming and dedicated leadership. To their surprise, I reacted strongly: “I hate the rabbi. He’s an awful person!” I exclaimed, without adding any specific details. That might have been the end of this story. Nothing might have happened; I might never have said another word to anyone. They might have ignored me or judged me or gossiped about that strange outburst. They might have defended him and moved on. Instead, one woman from that group, whom I only slightly knew, said, “Can you come talk to me privately?” We stepped into a different room, and I told her, in tears, about that terrible night. She didn’t say, “You must have misunderstood him” or “But he’s a wonderful rabbi” or “Are you sure?” She didn’t ignore me. She didn’t make me feel crazy or stupid. Instead, she said, “We have to do something about this right away.” Later that week, I sat with her in her living room, facing the regional director of Hillels for the area, also an Orthodox rabbi. I told him the story while she sat beside me. He looked at me skeptically and said, “I think you must have misunderstood him” and “But he’s a wonderful rabbi” and “Are you sure?” As I cried, the woman said, “Gillian didn’t misunderstand him. She knows what happened. You need to do something.” After some discussion, the regional director agreed to pursue the issue and, as a first step, would speak to the rabbi himself. A few days later, the regional director contacted me and said, “I spoke with the rabbi. He corroborated everything you said. He admitted it all, and he’s sorry.” I don’t know what happened after that, but within a week or so, the rabbi had been fired from Hillel and a statement was released suggesting that he had committed some financial indiscretion. I was told privately that he was being prevented from working for any other Hillel and was being required — I’m not sure how or whether this was enforced — to go to counseling. I never heard from him or saw him again. I can still locate him on Google, and he seems only to have worked in non-rabbinic fields since that time. Shortly thereafter, an Episcopal chaplain affiliated with the university very kindly reached out to me, presumably at the request of the Hillel board, so that we could meet to process what had happened, and I was offered additional counseling, which I declined. After a few months, I barely thought about the event again. As I read the stories in recent years of terrible abuse perpetrated by rabbis and hidden or ignored by their colleagues and acquaintances, I think more and more about my very different story. Of course, unlike the many children who have been abused by rabbis, I was a legal adult at this time and not a young child; I was approached with the possibility of a sexual relationship and not forced into one; the rabbi in my story told the truth rather than trying to discredit me. But another important difference stands out as well: someone believed me. How easy it would have been for that woman to ignore my outburst. How simple to have dismissed this student whom she barely knew as “having a bad day” or “being too emotional.” But she didn’t. She listened to me and, when I couldn’t speak for myself, she spoke for me. She pressed for change to be made, and it was made. I don’t know what would have happened if this ordinary woman, invited to an ordinary meal, had not taken the time she did to pursue justice. I would certainly have permanently stopped attending Hillel, and, since I met my now-husband at a regional Hillel event a few years later, that decision could have changed my life significantly. On a more fundamental level, I never had to reckon with feeling betrayed by the Jewish community. I never had to doubt my own worth or veracity. I never had to face the man who attempted to abuse his power over me or hear him lie about me. I never had to rebuild my faith or lose it altogether. I was able to maintain my (I believe, accurate) sense that he was one bad person among a huge pool of good people. This incident has hardly touched my life since it happened. I felt, as all our young people should feel, as important to the Jewish community as this “important” rabbi was. Ordinary people, like all of us, can pursue justice the way that wonderful woman did for me. We can save the Jewish community from itself if we listen, and if we make sure that every voice is heard. We can all learn not only from victims of abuse and their harrowing stories but also from situations in which sexual impropriety is handled correctly. That this man tried to abuse his power is a sad statement on humanity and, perhaps, on the Jewish community; that he was prevented from continuing to do so shows how much power we each have to change the world for the better. Gillian Steinberg teaches English at SAR High School in Riverdale. --------------------- Also highly read on our site right now is the tragic story of a beloved physician in Scarsdale who was allegedly killed by her husband. New York Slain Scarsdale Physician Recalled As ‘A Beautiful Spirit’ Robin Goldman praised as ‘supermom’ and quiet doer of mitzvot. Gary Rosenblatt Editor And Publisher Dr. Robin Goldman was remembered this week as a devoted mother, physician, friend and member of the Jewish community.This past Shabbat morning, despite the raging snow and winds outside, about 30 women made a point of attending services at the Young Israel of Scarsdale. They stayed behind in the women’s section after the service to honor their friend and fellow synagogue member, Dr. Robin Goldman, by following her longtime practice of privately reading the weekly Torah portion after most of the congregants had left the sanctuary. On this somber occasion, the women took turns reading the narrative, which described the exodus from Egypt, aloud. Goldman, 58, a prominent local pediatrician, devoted mother and grandmother, and active member of the synagogue and the Scarsdale community, was stabbed to death last Wednesday at her home. Her husband, Julius Reich, 61, a partner in a financial advisory firm, was charged with second-degree murder and is being held without bail. “It was a very meaningful tribute to read the Torah portion together,” said Fern Oppenheim, a friend of Goldman’s for many years who described her as both fully modern and deeply pious. She and other longtime friends spoke of how synagogue members are in shock and mourning over a woman widely admired for her caring, gracious manner and quiet and often private acts of chesed (kindness). Rabbi Jonathan Morgenstern of Young Israel referred to Goldman as “a queen” and righteous woman. Debbie Schrag, a close friend for 27 years, noted that on Shabbat, Goldman regularly was called on at home to tend to children who were ill or had an accident. “She loved being a doctor, loved helping people.” It was noted that on occasion Goldman prepared shiva meals for people she did not know personally; that immediately on hearing of the death of a friend’s parent, she left work and got on a plane to be at the funeral; and that she was always there for her three adult children, bringing them food for Shabbat or even driving into Manhattan to walk her daughter’s dog. Among Goldman’s activities were serving as president of the PTA at SAR School in Riverdale, and on the Ramaz School parents’ council in Manhattan, hosting an NYU Chabad parlor meeting, chairing her synagogue’s adult education committee and co-editing its cookbook, and regularly attending a variety of Jewish learning classes at her synagogue and others. Schrag said she and Goldman often went to the classes together and discussed paths and challenges of spirituality within Judaism, including maintaining one’s faith in the face of hardship or tragedy. “She had a beautiful spirit,” Schrag said. At the funeral last Thursday in the Young Israel, which was packed to overflowing with hundreds of people, her children said their mother had three pillars in her life: family, faith and community. They referred to her as “supermom” and related stories of her deep devotion, always having time for them despite the pressures of her medical practice and teaching at the Albert Einstein College of Medicine. A number of her professional colleagues and students were in attendance, some wearing their hospital scrubs. Daughter Alyssa, addressing her mother in a eulogy, said, “You were able to be in three places at once, bake the world’s best mandel bread, achieve the record for the most emails before 6:30 a.m., and defy aging by having the beauty of a 20-year-old. “You taught us to love and support each other always, and that the strength we have as a family could get us through anything.” “She felt a personal mission to rescue Jewish things, no joke,” son Adam said in his remarks, referring to his mother’s interest in finding Judaica items at sales. He mused that his mother even “saved my grandmother’s last batch of meatballs for 15 years — something like that — in the freezer. They were only thrown out because of a power outage.” Youngest child Jenna, a student at NYU, noted that she came home early from a month-abroad program in Australia last week to be able to make a shiva call to the family of Daniella Moffson, her friend who was killed in a bus accident in Honduras. “Just come home safe,” Jenna said her mother told her on the phone. Ironically, Jenna’s early return to the U.S. made it possible for her to be at her mother’s funeral, given the 24-hour traveling time from Australia to New York and the traditional religious custom of prompt burial. “She found strength in Hashem even in the hardest of times,” Jenna said in her eulogy. “For you, Mom, I will continue believing, even in the face of tragedy.” Gary@jewishweek.org --------------------- And Gary Rosenblatt, our editor and publisher, is reflecting on what it means that two prominent writers, Roger Cohen and Avi Shavit, are criticizing Israel for policies that alienate young Jews. Gary Rosenblatt Tough Love, Times Two Prominent columnists chide Israeli policies that alienate young Jews. Gary Rosenblatt Editor And Publisher Journalistic jousting: Roger Cohen, left, and Ari Shavit at Jewish Week Forum. Michael Datikash/JWRoger Cohen and Ari Shavit have much in common. They are both prominent columnists for their respective newspapers — Cohen with The New York Times and Shavit with Haaretz, the left-leaning Israeli daily. They each are the authors of recent, highly personal memoirs: in “My Promised Land: The Triumph and Tragedy of Israel,” a bestseller, Shavit writes of his strong Zionist feelings as well as what he sees as Israel’s moral shortcomings; Cohen’s “The Girl From Human Street: Ghosts of Memory in a Jewish Family” traces his family’s displacement from Lithuania to South Africa to England, the U.S. and Israel, and the toll it took, particularly on his mother. Both he and Shavit are seen as sharing left-of-center views on the Mideast; they are self-described Zionists who are highly critical of the Israeli Prime Minister Benjamin Netanyahu coalition for not being proactive on the peace front. But the two men have their differences, as was evident at their first meeting, which took place last Wednesday evening. The setting was a Jewish Week Forum, titled “Can The Jewish Narrative Be Revived?” in front of several hundred people at the Museum of Jewish Heritage, sponsored in partnership with American Friends of Tel Aviv University. Responding to the first question from moderator Linda Scherzer, director of The Jewish Week’s Write On For Israel program, on the controversial Iran nuclear deal, Cohen hailed the initiative and spoke of his “guarded hope” for its implementation. “I’m not naïve,” he said, noting that it could fall apart at any time. But he asserted that the agreement was a triumph of diplomacy over the prospect of military action, with Iran being scrutinized full-time by UN experts to ensure that it does not attempt to build a bomb. “Explain to me,” he said to Shavit, “how this is bad for Israel.” Shavit said his concern is not just Israel but the Western world. He characterized the deal as “the outcome of decades of failure by Israel, the U.S. and their Western allies,” a lack of leadership and willpower, and a product of pursuing the wrong war — in Iraq — rather than employing tougher diplomacy with Iran. Looking forward, though, he emphasized that the U.S. and its allies must define clearly “the harsh red lines” beyond which Iran cannot pass. “Don’t let them cheat,” he said. Cohen said he agreed with Shavit that major mistakes were made over the years, but he argued that red lines are already in place. Turning to the Israeli-Palestinian conflict, Cohen said that President Obama, in his final year in office, “is not interested in a fig leaf” peace process that doesn’t lead to peace. “It’s illusory to think we’ll see serious negotiations” in the coming year, he said, and warned that Israel cannot remain both a Jewish and democratic state in the current scenario. He criticized Netanyahu for lack of “a good faith effort” to make real progress, especially when Salam Fayyad, the most moderate of Palestinian Authority leaders, was prime minister from 2007 to 2013. When pressed by Scherzer, Cohen said he is willing to acknowledge that the Palestinians are equally to blame for the status quo standoff. “I don’t know how the leaders on both sides sleep at night,” he said. Shavit spoke out against the U.S. and Western powers “turning a blind eye to reality, to tyranny and to fascism” in the Arab world. He said it is morally and politically wrong that “somehow [Palestinian President Mahmoud] Abbas is sanctified” and Netanyahu demonized. Still, Shavit, like Cohen, said that Israel cannot remain a Jewish and democratic state as long as the occupation continues. He said “ultra-nationalists” in Israel are “destroying our home,” and asserted that “settlers are the ultimate anti-Zionists.” Shavit said that even though there is no prospect for a full peace at this time, Israel should take several proactive steps to reduce tensions and enhance the climate for future talks. He called for the cessation of settlement building and the initiation of a Marshall Plan for Gaza, rebuilding homes and other businesses with the help of Saudi Arabia and other Arab countries. Shavit has spent a great deal of time in the U.S in the last two years, seeking out and speaking to young American Jews on college campuses in an effort to close “the dramatic generation gap” in terms of positive identification with Israel. While their grandparents and parents still support Israel out of memories of the Holocaust or Israel’s early wars, “those under 30 are different,” he said. “They want to love Israel” but its policies are “becoming gradually embarrassing,” and the Jewish state, once seen as David, is now viewed as Goliath. Shavit said “90 percent of young American Jews are progressives, and Israel alienates them when it is supposed to inspire them.” Cohen, who described himself as a progressive Zionist, said he agreed with Shavit’s assessment about American Jewish youth. “It is tragic,” he said, “that Israel’s success and vibrancy” in society is “hidden by the continuing occupation.” At evening’s end, the last question posed during the Q-and-A session came from a young man in the audience who asked what liberal Jewish students can do for Israel. Shavit called on all Jewish organizations to combine Jewish identity with progressive values, like human rights, social justice and the environment, and he asserted that an international Jewish Peace Corps could embody those values, serving people from Detroit to the Third World. Cohen emphasized the need for courageous leadership in the Middle East, noting the accomplishment of Israeli Prime Minister Yitzchak Rabin in the Oslo peace agreement, and the example of black nationalist leader Nelson Mandela and President F.W. de Klerk in ending apartheid in South Africa. “Put the future over the past,” Cohen told the student. “Look to the next half century.” A final observation: Roger Cohen and Ari Shavit agree more than disagree on issues of Jewish sensibilities and Israel. But Cohen has a more critical, impatient tone while Shavit strives to highlight — and even embrace — complexity. Cohen is a deeply thoughtful and luminous writer whose family history in apartheid South Africa and foreign correspondent experience covering the Balkans War have made him particularly sympathetic to the underdog; he sees the Palestinians in that role in the Mideast conflict, and he puts the onus for resolution on Israel. That perspective, and his insistence during a 2009 visit to Iran that the remaining Jews are more protected than captive, have made him suspect to many American Jews. But they do themselves a disservice if they don’t follow his nuanced Times columns dealing with foreign affairs, which appear regularly online — and may prove surprising to readers who think his views are predictable. Ari Shavit has become the rock star of the American Jewish speaking circuit since the publication of “My Promised Land,” and he is admittedly “obsessed” with meeting and engaging Jewish college students about Israel. His words — written or spoken — resonate with his audiences because he is able to describe and transmit his fierce love for and identification with Israel while criticizing its government’s policies regarding the Palestinians. The implicit (and rarely heard) message: being “pro-Israel” is not a zero-sum game. You can be a proud Zionist without losing your moral compass; it’s OK to be both a fervent critic and defender of Jerusalem. The importance of that point can’t be overemphasized, especially at a time when, as he said the other night, “proving to our young people that we are David, not Goliath” is “the most dramatic issue facing the Jewish people.” Gary@jewishweek.org --------------------- Shabbat Shalom, Helen Chernikoff Web Director Ben & Jerry's Founder Creates Bernie Sanders Ice Cream Flavor JTA National National Bernie Sanders Candidate For New Ben & Jerry's Ice Cream Flavor The flavor, Bernie's Yearnings, would reflect his economic policy. Jeremy Uliss Editorial Intern The Ben & Jerry's Cofounder discussing 'Bernie's Yearnings' on MSNBC. Via youtube.comOnly 43 men can ever claim to have been president of the U.S., yet fewer than half that number can boast having an ice cream flavor named after them. While Democratic presidential candidate Bernie Sanders may not have yet one an election, Ben & Jerry's may elect him for the latter: 'Bernie's Yearnings' is a potential new flavor of ice cream recently thought up by company co-founder and longtime flavor developer, Ben Cohen, a.k.a. the "Ben" in "Ben & Jerry's." Cohen, a staunch Sanders supporter told MSNBC in an interview outside a Trump rally that the flavor would be solid mint ice cream with a hard chocolate shell. In a whimsical and sweet twist, the concoction symbolizes Sanders's political platform, with the shell representing the difficult-to-crack wealth disparity with consumers having to manually redistribute the wealth. “When you open up the pint, there’s this big disc of chocolate covering the entire top, and below it is just plain mint ice cream,” Cohen said. “The disc of chocolate represents the 90 percent of the wealth that has gone to the top 10 percent over the last 10 years. The way you eat it, you take your spoon, you whack that big chocolate disc into a bunch of little pieces, you mix it around, and there you have it: Bernie’s Yearning,” Cohen told MSNBC. Back in 2009, President Obama was given the flavor "Yes, Pecan." Now be on the lookout for Hillary getting her own pantsuit line and Trump designer wigs...
--------------------- 'Fiddler' Forces A Comfortable Jewish Community To Remember The Perils Of The Immigrant. Thane Rosenbaum
Food & Wine "Modern Israeli Cooking" renders the holy land's recipes approachable. Israeli Food: The Trend That Won’t Quit “Modern Israeli Cooking” renders the holy land’s recipes approachable. Courtesy of Danielle OronThanks to cookbooks like the beloved series from Ottolenghi, and the acclaimed Zahav by Michael Solomonov, Israeli ingredients like pomegranate molasses and sumac have entered our culinary vernacular. Danielle Oron, chef and owner of the now-closed Moo Milk Bar in Toronto, and founder of the blog “I Will Not Eat Oysters” brings her own chutzpah to Modern Israeli Cooking. Oron acknowledges the blessing and curse of Israeli cooking: It’s hard to define. The food is a melting pot of different cuisines, and you see that deliciously portrayed in Oron’s book. Modern Israeli Cooking is accessible Middle Eastern cooking. Chapters are arranged a little unconventionally. Slow Cooking is all about dishes worth the time they take; Beach offers lighter recipes to enjoy on the sand in Tel Aviv; you’ll find new everyday favorites in Weekdays and then there’s my favorite, Brunch. Always a rule breaker, I may or may not be making the Roasted Tomatillo & Poblano Shakshuka below for lunch and dinner too. Oron tells it like it is. No, you can’t use canned chickpeas in her hummus recipe and don’t you dare skimp on slathering on the mayo on her Schmitzel & Sumac Slaw Sandwiches. Yes, ma’am. I like her. She writes as if she is chatting with a dear friend, sharing her tips and gripes while combining flavors in new ways. (“No one wants those mushy carrots. I’m sorry if I have offended anyone’s brisket.”) Sumac Fries, Braised Pomegranate Short Ribs and the cheeky Chicken and Dumplings and Dumplings (not a type-o, these include both wontons and matzo balls) are just a few creative combos. Certain flavors show up over and over again throughout the pages. Sesame paste is in three desserts – a blessing if you love it as much as I do – and za’atar is all over the place (another favorite ingredient of mine.) But, as a minor gripe, Oron doesn’t include a recipe for it, and store bought blends vary. If I had one complaint, and this is if you threatened to take away my tahini if I didn’t name something, it’s that some of the recipes are too simple. Babka French Toast? Buy Babka and make classic French Toast. Cinnamon Challah is slightly fancier cinnamon toast, Banana Nutella Pita Panini is just that and Za’atar Fried Eggs? Fry eggs, and top with za’atar. But the rest of my copy is littered with Post-Its marking recipes made to be made and shared with friends. Each mouthwatering recipe is accompanied by a gorgeous photo, which too many cookbooks sadly don’t do. As wonderful as the recipes are, it’s the stories that tie them all together and give this cookbook life. Oron inserts anecdotes, personality and a little food history. (I may have a new found addiction to Ayada, cold-whipped garlic mashed potatoes). She pays homage to classics while acknowledging that Israeli food evolves. And as long as that includes Whipped Cheesecake using Labane, and Roasted Tomatillo & Poblano Shakshuka, I’m more than okay with it. Note: Modern Israeli Cooking is definitely not kosher and it doesn’t pretend to be. There is shellfish, and a lot of milk and meat combos, but many of the recipes are adaptable. Leave the cheese out of the Reuben Hash Skillet or replace the butter in the Caramelized-Onion Chopped Liver with schmaltz (mmm schmaltz). Just skip over the Peel & Eat Harissa Shrimp. Roasted Tomatillo & Poblano Shakshuka Green Eggs, Hold The Ham Oren calls this dish of poached eggs in a spicy tomato sauce the BEST BRUNCH DISH ON EARTH, and I can’t argue with her. I love her use of tomatillos instead of tomatoes, perfect for sopping up with hunks of warm pita. Recipe reprinted with permission from Danielle Oren. Amy Kritzer blogs at What Jew Wanna Eat. HideServings & Times Yield: Makes 3-4 servingsActive Time: 30 minTotal Time: 45 min
Theater Theater Affairs Of The Heart, And Nation Ted Merwin For Richard Greenberg, in his new play “Our Mother’s Brief Affair,” domestic and societal sins differ only in magnitude.The playwright Richard Greenberg is musing about his new work, “Our Mother’s Brief Affair,” and about what happens when we’re dealt a hand we didn’t see coming. “When you have a baroque juxtaposition of events, one that is outlandish and ungrasped, we reflect back on the workaday philosophy of our lives,” Greenberg said in a phone interview with The Jewish Week. “We live and act in certain ways, and have ways of describing [the events] but when they get exploded, there’s a lot of savagery underneath.” “Our Mother’s Brief Affair,” which opened last week at the Samuel J. Friedman Theatre on Broadway ($60-$140; Directed by Lynne Meadow (and running through March 6), the show centers on a character that first appeared in Greenberg’s “Everett Beekin,” his 2001 drama about an immigrant Jewish family on the Lower East Side. In the new play, Anna and her children, Seth (Greg Keller) and Abby (Kate Arrington), plumb the depths of their family history as they sit on a bench in Central Park that shifts back and forth to a hospital sickbed. In the wake of Anna’s revelations, Seth and Abby wonder how much they have truly known their mother, and grapple with what the playwright called a “turbulence that won’t ever go away.” For when Anna confides in them about the mysterious man (John Procaccino) with whom she had an adulterous fling, the children have to sort out their feelings both about their mother’s infidelity and about the lover’s connection to a dark period in American — and Jewish — history. Greenberg’s theme is that domestic and societal sins can differ only in magnitude. “We operate on a small enough scale that the ways in which we justify ourselves seem acceptable,” he observed. “But when you scale them up, they seem horrifying.” Conversely, ordinary people process political events at street level, so that “even an event with global ramifications becomes spoken of in the language of the neighborhood.” In this way, huge public betrayals, he explained, mirror quotidian personal ones. The playwright, who penned the play a decade ago, did not have Lavin in mind when he was writing the central character. He just knew that this character is a woman who feels trapped in her marriage and unable to extricate herself. “She didn’t have that extra level of push or defiance that would have enabled her to find a life that suited her,” he said. “It was a time when women had to be heroic in order to fulfill themselves.” While not all of Greenberg’s plays have a Jewish tone, he has tried throughout much of his work to preserve the sound of earlier generations of American Jews, including his own parents and grandparents. “There’s a kind of speech, a savor that’s going out of the world,” he said. “I want to hear those sentences again, even if they drove me crazy growing up. They’re what I was reared in, what pervaded my life. A lot of my education, whether deliberately or not, was about getting rid of that. Now I’m trying to getting it back.”--------------------- MORE HEADLINES: Is 2016 The Year Of The Jew? > Is 2016 The Year Of The Jew? Douglas Bloomfield Ann Coulter complains GOP presidential hopefuls are pandering to all "those f***ing Jews" with their strong statements in support of Israel. To the dismay of the anti-Semites, there's more to the 2016 campaign than politicians pandering to Jewish supporters with pledges of undying loyalty to Israel. For the first time, there is a viable Jewish candidate for President of the United States, and another waiting in the wings. In 2000, an Orthodox Jew, Sen. Joe Lieberman of Connecticut, was Albert Gore's running mate on the Democratic ticket. Four years later he tried to run for president himself, but never got to the starting gate. Bernie Sanders is the surprise story of 2016. Who'd have expected a 74-year-old Jewish socialist from Vermont by way of Brooklyn would be the Democratic frontrunner in the weeks before the Iowa Caucuses and New Hampshire primaries? And if that's not enough, former New York Mayor Mike Bloomberg – who has been a Democrat, Republican and Independent -- is once again flirting tossing his hat in the ring Add to that another Jewish billionaire who isn't running but is shopping around to buy a Republican candidate. Casino mogul Sheldon Adelson's previous investments -- Newt Gingrich and Mitt Romney -- were big losers, so he's being a bit more cautious this year. Word is he prefers Florida Sen. Marco Rubio, who is running third in GOP polls, right behind what we hear is Mrs. Adelson's preferred choice, Ted Cruz. She may like the Texas senator, but the same can't be said for his senate colleagues in both parties. He is the most despised of senators. Bernie, 74, rapidly moved from unknown to household name in his challenge to Hillary Clinton. The son of a Holocaust survivor, "his voting record on Israel recently is fine, absolutely fine," said Steve Rabinowitz, a Clinton supporter. But whereas the former secretary of state has made support for Israel a major issue in her campaign, Sanders has given it little attention, as he has most foreign policy questions. Sanders was elected from Vermont as an Independent and a Socialist, and only upon getting in the presidential race last summer did he begin identifying also as a Democrat. Clinton, with the backing of 10 former top diplomats and national security officials, attacked him for saying he would like the US to "move aggressively to normalize relations with Iran." An aide called the proposal dangerous to Israel. She and Obama advocate a go-very-slow approach in view of Iran's role in terrorism, threatening Israel and propping up the Assad regime in Syria. Last year when Republican Speaker John Boehner announced he had invited Prime Minister Benjamin Netanyahu to address the Congress to bolster GOP opposition to President Obama's Iran nuclear talks, Sanders was the first senator to announce he would boycott the session. Bloomberg, 73, has flirted with a presidential run in the past and is pondering going for it, especially if the Republicans nominate Donald Trump or Ted Cruz and the Democrats pick Bernie Sanders. He is said to be willing to spend a billion dollars of his own money (he's richer than Trump and Adelson combined). The New York Times reports he'll make a final decision in early March on whether to run third party campaign. No independent candidate has ever been elected President, according to the Times. With the GOP moving farther to the right, he is expected to find little support on that side but is widely expected to take most of his votes away from the Democratic nominee. If Hillary is the Democratic choice, it is unlikely Bloomberg would run because they appeal to many of the same voters.--------------------- Breaking A Taboo, Some Ultra-Orthodox Israeli Men Look For Work > Israel News Breaking A Taboo, Some Ultra-Orthodox Israeli Men Look For Work Michele Chabin RNS Ultra-Orthodox men are increasingly entering the Israeli workforce, thanks to employment training offered by the Ministry. RNSBnei Brak, Israel - At the age of 36, Michael Luc realized he needed to find a good job. Until then Luc, an ultra-Orthodox Jew and father of four, spent his days studying Torah. It entitled him to a small government stipend and an exemption from mandatory military service. His wife, a kindergarten teacher, helped put food on the table. Within the ultra-Orthodox stream of Orthodox Judaism, sometimes called “Haredi,” the daylong study of Torah and other rabbinic works, such as the Talmud, is a fulfillment of the biblical prophecy in Isaiah — “for the land will be filled with the knowledge of the Lord.” But it is also a struggle for many families whose commitment to their faith forces them into lives of poverty. “What my wife was earning wasn’t enough, and she was exhausted,” Luc said. “That’s when I decided I needed to work.” Like the vast majority of graduates from Israel’s insular schools for Haredi Jews, Luc lacked the academic background to pursue a career. He had barely studied subjects such as math and English, prerequisites for most good jobs in Israel. And he had to confront the stigma many in his community attach to men who work, believing that they are betraying their faith commitments. Determined to feed his family, Luc enrolled in a program at the Bnei Brak Employment Center, which offers intensive, culturally sensitive job training to Haredi men and women, many of whom have never held a full-time job. During a two-year course of study, Luc learned English, math and technology and received both vocational training and help finding a job. Today he is a computer programmer. The employment center, which is funded by the Ministry of the Economy and works in conjunction with the municipality, was created to help one of Israel’s poorest communities emerge from poverty and begin contributing to society. A whopping 52 percent of Haredi families lived below the poverty line in 2014, compared with 19 percent of the population overall, according to Israel’s National Insurance Institute. “If these groups don’t participate in the economy in larger numbers, Israel’s economic growth will go backward,” said Michal Tzuk, senior deputy director-general at the Ministry of Economy and Industry and head of employment. “To decrease poverty you have to increase employment.” Tzuk emphasized that the goal “isn’t to change” the Orthodox community’s norms or way of life. “We highly respect the value of Torah study.” To accommodate their lifestyle, which prohibits mingling between unrelated men and women, the center holds gender-segregated classes on alternating days. Classes for men begin in the afternoon to enable students to engage in religious studies in the mornings. Online training includes special software to filter out sites and images the community considers inappropriate. Still, the community’s rabbis have not officially sanctioned the employment center, said David Shechter, the center’s Haredi director. “Are there some rabbis against? Of course. You can say we walk between the raindrops.” Although 70 percent of the community’s women are employed, most are teachers or other low-paid workers. Those Haredi men who do work — about 45 percent — generally perform manual labor or work in retail stores. The government’s five-year, $125 million employment plan for ultra-Orthodox men has a loftier goal: “We want high productivity in high tech, the civil services and in all economic sectors,” Tzuk said. The ministry offers generous financial incentives to employers who hire these religious workers. Tzuk said the men “are serious, loyal employees” and quick learners thanks to years of studying Torah and complex rabbinical commentaries. And contrary to public perception, Luc said, years studying religious texts provided excellent training for the work he does now. “Programming is very intense and requires an understanding of complicated processes layered one on top of the other. It’s the same mindset.” At Kedum Plus, male and female employees, almost all of them ultra-Orthodox Jews, work in gender-segregated areas that prevent mingling, in accordance with the strictest interpretation of Jewish law. Religion News Service photo by Michele ChabinNinety percent of the workforce at the company where Luc works, Kedum Plus, consists of other ultra-Orthodox employees. Created four years ago the company offers Web design and digital services. Its modern office features separate workspaces for men and women. Glass walls ensure transparency, according to Amichai Uzan, the company’s co-founder. “We are a morally driven company, a family company.” Most of Kedum Plus’ 50 employees were recruited from the Bnei Brak employment center. Female employees usually work until 3 p.m. in order to spend time with their children. Most male employees work the 3 to 8 p.m. shift. Given that religiously devout families have the highest birthrate in Israel, maternity leave and breast-feeding breaks are built into the business plan. “There’s a lot of understanding about maternity leave here, lots of coming and going,” Uzan said. Seated in front of a computer in a room full of female Web designers, Henny Lampin, a 28-year-old designer and mother of four, said the job suits her religious lifestyle. “It’s close to home; I can run home and nurse,” she said. “There’s a positive atmosphere and motivation here to do our jobs well. I can be myself here.” Luc said entering the workforce has enabled him to continue studying Torah part time. “It takes less of a toll on my wife. Now she works till 1 p.m., instead of 4 p.m. We’re also moving to a bigger place.” Even so, Luc said he would like his sons to study Torah full time, without learning secular studies. “I believe that if and when they feel the need to work they’ll be able to catch up very quickly,” he said. “Just like I did.”--------------------- Drunk On Learning At LABA > Drunk On Learning At LABA Talmud and wine flowed together at the first 2016 LABAlive event Maya Klausner
Editor
Theater & Dance Drinking and texting almost never yields positive results, but drinking while exploring ancient texts is a lot less socially risky. Last Thursday night, wine and wisdom were poured in equal measure at LABAlive’s “DRUNK,” an evening of imbibing, Jewish text study and creative performances. Around 100 people came out to drink in the art and, of course, the alcohol. Right from the start, the evening delivered a morsel of sage wisdom when the sommelier, Ron Jordan, taught the audience how to open a bottle of wine without a traditional opener. After ruling out using a saber (due to the “fountain effect”) and discouraging popping the cork (which can lead to wine all over the floor), Jordan revealed the solution in a dramatic whisper, “You grab the cork. You twist the bottle. But do not twist the cork,” emphasized Jordan. “Twist the bottle and voila, it pours smoothly.” As the first wine was poured, a light-pink, crisp Villa di Corlo Sobara Lambrusco, Midrash Deuteronomy Rabbah appeared on a large screen. The passage, which discusses Noah’ sons finding him unconscious from being intoxicated attemping to spare him from public shame, was an apt start to the night. Though, luckily, the evening did not result in any similar such consequences. Held in the theater at the 14th Street Y, the event kicked off the 2016 LABAlive series, an annual fellowship performance program featuring selected artists, mostly in their 20s and 30s, who showcase their work throughout the year, exploring a theme through the lens of classic Jewish texts. This year’s theme is beauty. Together with the program’s teacher, Ruby Namdar, the fellows meet regularly to study Torah and Talmud in an open, secular setting, using the studies as inspiration for their art. “We are about creating new meaning and new Jewish culture in the space; we are performers,” said Ronit Muszkatblit, the program’s artistic director. Muszkatblit went on to explain that the audience would be prompted by slides that indicate the order of the tastings. “When you see the slide, lift the glass and slowly drink it to music,” said Muszkatblit. Throughout the evening, wine was poured followed by an artistic performance, interspersed with several teachings. The first performer, Lital Dotan, emerged from the darkness in an usual garment: a dress entirely made of challah. Dotan walked slowly through the space as she recited a monologue as surreal in its substance and form as her doughy get-up, adding to the humorous absurdity by periodically eating from her shoulder loaves. The next performer, Kendell Pinkney, read a more straightforward piece about his experience as a black Jewish convert; at one particular party he attended, everyone compared him to the character Black Cindy on “Orange is the New Black.” Pinkney who is a musical theater librettist explained his reason for stepping outside of his typical creative comfort zone, “The piece I’m working on this year is about converts. I thought, let me be authentic and not hide behind my words as I am prone to do” said Pinkney, referring to his choice to speak candidly about an autobiographical aspect of his life. Gal Beckerman showcased the photography of famous Jewish, immigrant photographer from 1930s and 40s, Weegee, who had an uncanny ability to appear at crimes scenes before the police; Jessica Gross read an essay defending the use of “self-indulgent” in the description of art, drawing a connection to the night’s theme of innebriation; Gon Ben Ari spoke about how the pornography people watch can reveal what they most value in a life partner in their quest to procreate; Courtney Smith and Dan Walsh played ex-lovers who dug through their bitter past, literally unable to get on the same page as they tore through enormous books carrying records of each other’s romantic transgressions; and Shanti Grumbine performed a viscerally evocative modern dance, leaving the audience momentarily shaken by the abrupt sensory shift. In addition, each tasting was paired with music and images, composed by LABA fellows Lanie Fefferman, Maxx Berkowitz, Rebecca Margolick and Shanti Grumbine. As the evening unfolded, the supplementary media served to punctuate the performance vignettes, signaling a new tasting and a new teaching. “There is so much stimulation from these texts and this is an intellectual setting to explore them; I encourage you to taste the wines and taste the texts,” said Muszkatblit, attaching a poeticism to the parallels between the literary richness of the passages and the complex flavors of the wines. After admitting to the darkness of some of the texts, specifically a passage where the Angel of Death says he has been ordered to steal a newborn’s life before his first breath, Namdar explained the significance and necessity of these morbid stories. “There are analogies and metaphors and fantasies attached to wine and drinking and intoxication. Were it just a fun and innocent thing, we wouldn’t be talking about it so much,” said Namdar. Finding meaning in unlikely places was an undeniable theme of the evening. Whether it was Beckerman, who detected a peacefulness and spiritual transcendence in the vivid shots of the city’s drunks at dawn, or Ben-Ari, who discovered connections between online pornography and the fundamental, evolutionary instinct to continue the bloodline, the night’s performances were as varied, textured and complex as the wines that were tasted. “I want people to have a new understanding of what Jewish texts can inspire, and how new notions of wine and culture can expand what we already know,” said Muszkatblit. “What most surprised me was how all of the performances echoed each other.” Though each piece was distinct, a common thread that ran throughout the evening was an open-mindedness and desire to challenge what the senses first perceive in search of a deeper, less obvious meaning. “We sit down and start imagining and suddenly conversions start happening,” said Muszkatblit. “Not one-on-one dialogue. Ongoing conversations.” The next LabaLIVE event will be on February 25th. Click here for tickets and more details and for future LABAlive events. --------------------- The Jewish Week
"N.T. Wright gets back to basics" by Gregory Crofford
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