September 22, 1995: Rosh Hashanah Edition

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Jewish Press Serving Nebraska and Iowa Since 1920

VoL LXXm No. 1 Oaalia

Jerusalem 3000

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r&oliitect Arthur Kuteher'a rendming of a view of Jeruaalea tnm GovwnuMat HOOM la ..,_ ... . book, The Ntw JtnuaUm PUuming and PoUHet. Ho points oat that aoeovdiiif to JmwrUk tradlHf, this is the sit« from which Abraham, eoming up from Hebnm, first saw Mt Morlah (tiM Iha^ Mount) where he had been instructed to sacrifloe his son, Isaac TUs Is dsacrlbsd la the Tank por> tion read on Rooh ii««h««»i», .}^,lA^Ju^,m;LJ^AIlamuti^usil-^^'^:M^£^m&^,Ji,MAiS3:iiix^>t^^lSi

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Arthur Ivtolnr^ rendarlng at a TI«W of JaniMkm trom Govemmaat HOUM i» horn book, Tht Nm» JmmmUm Plantiing and PMUe; H« poiate oat that aoeording to Jewlah thif ii tho dto tnm whieh Abraham, ooaibig up trom Hobron, flrtt taw Mt. Blaviah (tha Tampt Mount) whera ha had baan iaatmotad to aaerilloe his Mm, laaao. Thla ia daaeribad la tha Tonh tkm read on Roah Haahanah t -_.^ Ji • i^,',- ^ I.: '*"

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1995-96 In preparation for a return to Jerusalem By Danny Siegel

There are occasional poems In my repertoire, and toplcals and cyclicals, annuals and perennials. 1 have Spring themes and birthday reflections, love sadnesses, snow-filled romps with sleds... they're all here In the folder. Now It's the annual longlng-for-Jerusalem pursuit of words and Images to say: soon, back again. I

My feet say it: soon, back again, turning Into that street, swivelling to see some Jew I met In Kansas City, i descending, descending to the Wall, Its plaza and tourists. Its prayers and soldiers and doves. . My eyes say it: I look out over Washington but I see a distant Mount of Olives, hills cmd stone shades changing always with the sun's angle. My ears: Gear shifts, languages, a city waking up and going back to sleep like no other In the world * (and I have seen London, Zurich, Copenhagen, and listened, hearing nothing quite like Jerusalem) yawning to shake off sleep or sighing or weeping (what weeping city, after all, can you hear In Bern or Paris at midnight?) Smell: The cooks of the world In one city! Exhausts — too many— of buses cuid scooters. Indescribable mixes of centuries of odors and aromas in the Old City. unlike the Bazaar In Teheran, worlds away from the malls of Dayton and Seattle. Who can begin to tell what happens to the soul when a Jew smells a sweet Shabbas meal In the air everywhere? The nose Is. Indeed, mightier than the pen) And my arms and hands? It Is two full months before I leave and this Is still the first poem of this cyclebut my arms keep reaching again, again to great distances, 7,000 miles, as If, by some lleaven-opcning miracle I could stretch and stretch with my soul In my palms and hug a dty in all Its borders and centuries and rest tny head on Its shoulder for newer Joys, deeper comforts, and a certain warmth In the veins.

The Jewish Press (FoumM In 1020)

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Women of Reform Judaism celebrate Jerusalem 3000 with annual art calendar and high holy ddy cards

F- With Jerusalem as a focus, the works of seven : talented artists are featured in the new Jewish Art Calendar and High Holy day greeting cards just published by the Women of Reform Judaism - The Federation of Temple Sisterhoods. The theme was chosen in observance of the S.OOOth anniversary, of the founding of Israel's capital by King David, an event to be celebrated worldwide in 1996. ' The calendar, covering the Jewish year 6766 (September 1995 to September 1996), includes seven color photographs of art in various media: paintings, textured wall hcuigings and a porcelain wall relief Each work covers a particular aspect of the Holy City. The pocket-sized calendar lists weekly Torah and Haflorah portions, Jewish and American legal hohdays and Canadian national, holidays. The Art Calendar is a 79-ycar tradition of the Reform movement. The calendar cover, depicting Jerusalem's,Lion's Gate, is an oil painting on canvas by Eliezer Weishoff, a noted Israeli artist who was born in -lerusnlem and has captured the spirit of Israel in pointings, drawings, sculptures and designs for postage stamps, banknotes, medals and coins . Another Jerusalem native, Hillel Tsarfati — now a resident of Pennsylvania — has used a unique process of needle-punching on collages of felt to create a colorful textured wall hanging representing the Western Wall. A colored porcelain relief by New Jersey artist Beth Heit shows different aspects and symbols of the Old City, including the Dome of the Rock, an olive tree and a flock of doves, while Jeanette Kuvin Oren of Rockville, Md. — a specialist in synagogue wall hangings — has created an exuberant "Celebrate Jerusalem" out of painted silks, synthetrics, quilting, applique, soft-sculpture and embroidery.

Renate Dollinger, who was born in Silesia, Germany and now lives in Salem, Ore., is represented in a gouache painting titied "A Quiet Tim* in the Shuk' in which she evokes the shadowy arches, cobblestone streets and exotic wares on sale ' in the shops of the Old City. Judaic artist and calligrapher Julie StallerPentelnik of Baltimore has integrated the riihnees of Jewish tradition with contemporary style in an ink painting, -Pray for the Peace of Jerusalem," that depicts an intense golden sun rising over the Western Wall. Goldie Silberberg, also of Baltimore, is the creator of'Spiritual Uplift of Jerusalem," a watercolor collage painting embodying movements generated upward to represent the spiritual yearnings for Jerusalem. Calendars and cards may be ordered from temple Sisterhood Judaica shops in local Reform synagogues or from the Women of Reform Judaism, 838 Fifth Avenue, New York, NY 10021; phone (212) 650-4050; fax (212) 650-4059. A package of 10 New Year's greeting cards and envelopes is $7.50, including postage and handling. Proceeds go to the Youth, Education and Sisterhood Projects (Y.E.S.) fund of the Women of. Reform Judaism. "Pray for the Peace of Jerusalem," an ink When ordered by mail, single copies of the calenpainting by Julie Staller-Pentelnik, uses a dar are $8, postage and handling included. watercolor technique to combine the richness Quantity discounts arc available. of Jewish tradition with a contemporary style. It is one of seven works by talented artists to appear in the new Art Calendar pubUshed by the Women of Reform Judaism for the Jewish year 6766. This calendar's theme is Jerusalem, which will celebrate its 3,000th anniversary in 1996. The painting above shows an intense golden sun rising over the Western Wall beneath a caUigraphic representation of the eternal prayer for the peace of the city. The artist, who is also a calligrapher, lives in Baltimore.

Wishing You A Healthy And Happy New Year

The art calendar is a 79-year tradition of tiie Reform movement.

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Jerusalem in the '60s, a decade in perspective

^b tbt M ofieei. I b(MrM tlM SA larMi (OM ttOMtmi v—atogat •hipa oTths Qm Uam) iHitah wu ancborad in i •mitU b«y in BrooUjn, N«w YoriL' ' IWM part of a group of 30 Young Judaaana OD our, way to Israel to spend a year on the Young Judaea Year in brael Coane. The boat was crowded with parents, relativaa, firiends and well-wishera who were seeing off all the teenagers and other passengers leaving for Israal and vicaiiouBly living through thei|i. I didn't know anyone In my New York family who had ever been abroad or who even owned a passport Israel, in the mind of my fomily, was a desert, filled with camels and Bedouins; Arabs smoking nargillahs in small, quaint Middle Eastern cities (much like,Humphrey Bogart in "Casablanca'). The boat sounded its horn and all the guests departed quickly to wave us off to our new adventure. The boat, unaided by tug boats, turned right and headed East for a two-week trip on the Atlantic Ocean and Mediterranean Sea, which would finally end in the Port of Haifa. On board the boat, we were close to 100 teenagers representing almost all the Zionist movements in the United States at the time: B'nai Akiva, Habonim, HaShomer Hatzair, Dror Hechalutz Hatzair, and Betar, as well as teens attending various other programs, Yeshivot and Universitiee in Israel. There were, of course, other passengers on board whom we entertained nightly with choreographed Israeli folk dancing, mixed choirs and performances of plays and skits. There was no professional entertainment on board, so we were it! In return, many of the passengers who were Hebrew teachers and University professors were co-opted into teaching us courses in 'Hebrew, Zionism, Geography or their specialty •field. [ The days were spent in classes and rehearsals for

aveninf programs, •oriaHring, eating five maals a day, and of eonne, seaiickasas. Bvstyooe was seasick at some time apv^ for the sailors. JIM two waski sssmsd like two months, wren i^ atopa at tilta potts of Madeira, CUtaraltar andPirMus. By the end of the trip, I fiUad out my conunant card to Zim Lines with the following words: *Better to swim, than go by Zim*t Wa arrired in Jerusalem after a fbur-hour trip finon HaiiSi to take up rsaidenoe at the San Rama

lloant Zion, but you had to ba carsAil Dot to attract tha attsotion of the Jordanian guards who might taka a shot at you. Jarusalam pulled in its sidvwalka and want to •laap about 8 pjn. avwy night osapt tar Saturday night, whan everyone would take to tha streets after tha Sabbath to aai<qr tiie moviaa, the caAa and thafidaftlstanda. At tha time, the Jerusalem population'was mainly non-obaervant Jews, some observant Jews, students, ultra-Orthodox Jews and a few Israeli

Hotel, which was owned and operated by the Jewish Agency in Israel. It was a youth hostel, one block north of the intersection of Rechov Yaifa and King George in the heart of the New City of Jerusalem. Jerusalem of the early 1960*8 was a quiet little town much like Safad or Aoco. Its heart, the old walled City of Jerusalem with the Wailing Wall and Eight Gates, was out of our reach and guarded by armed Jordanian soldiers in high guard posts and with stretches of 'no-man's land' filled with booby-trapped land mines, in between. You could glimpse the 'Old City' firom the top of

There was only one blinking yellow traffic ght in the whole city, on the comer of King George and Yaffa Streets. There were relatively few cars to be concerned about Everyone took the Egged buses around Jerusalem, as well as to Tel Aviv, Haifa, Beersheva, etc. You could take the train to Tel Aviv or Haifa, but it had been blown up so many times by Arab infiltrators, that we stayed away from that mode of transportation. Everyone in Jerusalem was just bursting with ride at the new Institutions which were so ntly built in the New City to replace the in the Old City, which was by then in Jordanian hands. The new Hebrew University sparkled on Givat Ram and, of course, the new Hadassah Hospital in Ein Karem with the Chagall windows newly installed. The population of Jerusalem at the time was about 100,000 - 150,000 people (which more than doubled the day after the Six-Day War in 1967). 1961 was also the year that they built Bet Ha'am to house the Eichmann trial. I went to Bet Ha'am a number of times to see Elichmann with my own eyes and to hear the testimoniee of the survivors of Auschwitz (through an English interpreter on headphones) as they talked about the atrocities committed by Eichmann and by the SS in the Concentration Camps. (Continued on following page)

MAY THE NEW YEAR BRING YOU BLESSINGS OF GOOD HEALTH, PEACE AND CONTENTMENT L' Shanah Tovah

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Jerusalem in the '60s, a decade in perspective

P^ (Contfnned from preeedlnc pag«) ing, some you turned on and off, won* had n puah' ' We w«ra thorauglilyiMardied fin- weapoos befora button, some were operated by foot, etc, etc. «• altered the buildUc; then wtra so maaj who "Hie dieaaes in Jerusalem in th* early iSOt wan would have liked to have killed that little man in notfmcyyuimd. the ^aaa bootii. Him was one summer pattern whicb yon eoiild WehadawoodeifblyMrinlcrael. Wewerebaied buy in bladi, blue, yallow, white or red. Wa atodd in Jernaalem and spent lix months studying and out like Bors thumbs, since most of our dotUng was ' tourint'Ute conntiy. Then on to Kibbutz for three bought in the ^tatas and was quite a contrast to months and a Moshav tor one month and then a what the nativa Jerusalemite was watoinc. month woridnK in one ofthe dtiesl I returned to New York in the summer of 1962 after two weeks in Europe, to start my college education in Brooklyn College, New York. By the fall of 1963,1 found myself aboard the S.S. Israel once again, but this time with three dose friends who would be my roommates in an apartment in Beit Hakerem, Jerusalem, where we would be attending the Hebrew University of Jerusalem in Givat Ram. Jerusalem had not changed too much in the year I had been away, although there had been an expansion of neighborhoods to the west with a lot of new housing. Israel was tiying to cement diplomatic relations with all the new African countries and there were hundreds of delegations of African dignitaries everywhere and many African studento at the Hebrew University. Jerusalem was just starting to enter the modern The loss of President John F. Kennedy in •era. Appliances such as toasters, stoves and wash- November of 1963 was felt by everyone in ing machines were outrageously expensive in Israel, Jerusalem. and TVs, stereoe and dishwashers were almost nonWe heard the news on the radio and were in shock existent for days. We cooked on a small four-burner stove top which We had to co^aunicate with our families by mail, •was hooked up to portable propane gas tanks on the since a telephone call had to be ordered two weeks ^porch and we baked in a porteble baker with a hole in advance and you never knew if the person would iin the bottom that sat on top of the stove top. be there when you finally got the call through. In spite of this, we were constantly cooking and It took 10 days for the confirmation of Kenned/s baking and entertaining our many friends in death to come through the mail, but the newspapers Jerusalem from the University and from Young in Israd had already printed it within a day or two. ^Judaea and other youth movemento. Ptudente at the Hebrew University came up to The eclectic plumbing of the W.C.'s in Jerusalem ofier us personal condolences on the loss of was fascinating. Kennedy, and they, too, shared our grief. Some had the chain that you pulled from the ceilPope Paul VI made a trip to Jerusalem in 1966

and his cavalcade came from Jordan through the Old City of Jerusalem and entered the New City throu^ the Mandelbaum Gate (which has been elearad and widened for tba oeeaaion and spedal reada wan oonstroetad to Unk the (Hd City with'tiM New a^fer this visit). TUs was OM fiiat tiaa that I was able to eoocsive of on* d^ of JanisahBL Up until than, haviag nevar rsally seen ^e Old City and never having viawad it as one, it was \ard to imagine anything but two cities of ferusalem, completely separate; one Arab and one Jewish. By the beginning of 1967,1 had finished my two BA's at the Hebrew University and had almost completed my two-jrear teaching certificate. I had started teaching English in the little town of Netivot Azate near Beeraheva. This was a boarding school for girls, and I would travel down from Jerusalem on Tuesday, teach the 11th and 12th grade high school dasses English, and then at ni^t, I would teach English to adults, as a volunteer. I slept overnight and on Wedneeday, I would teach the high school studente again and then travel back to Jerusalem that evening. But by the spring of 1967, we started to feel the unmistakable signs of war approaching.' There had always been Arab rhetoric on the English-speaking station broadcast from the Hasbemite Kingdom of Jordan, about throwing the Jews into the Sea. But we never really paid much attention to it until we suddenly noticed how much more frequently and vehemently it was being repeated. By late May, 1967, with the dosing of the Straita of Tiran by Egypt and the expulsion of the United Nations from Egyptian territory, the Israeli Army started slowly calling up the reserves. This meant that classes were canceled at the Hebrew University. Meet of the professors and male students over 18 were gone. (Continued on foUowing page)

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Jerusalem in the '60s^ a decade in perspective (CootiBMd ftflM prawdfaw pi«e) and liitMied to the radio fitrvonataot bnlletias. We thei^ itartod paddng sandbagB to protect the June 8, 1967 was dedared Jerusalem Day and we propane gut tanks from exploding on our porches ran out into the streets with eveiryone else, wishing and readying the bomb shelter (basement) of our each other "Maze! Tov" with the flags flying all over bullding by deaning it and putting in supplies. Jerusalem. We received notice firom the United States State The dty w^ not heavUy damaged except for some Department advising all American dtixens to leave bullet holes which can atill be seen today at the end the Middle East. i of Jaffa Street near the Main Poet Office. They could not be held responsible for usiif we did But there were so many Israeli soldiers who gave not comply. But how could we leave nowl Both my their lives for Jerusalem and there were so many brother, Burt, and I had been living in Jerusalem who were wounded, that we wondered if the price since 1963 and tips was our home! It Moa* both a miracle was too high! It was an unbelievable time to be in j 3 i.#— ti. t '^''* song, Jerusalem of Gold, Jerusalem. Soldiers went to their and a nightmare that ^^ ^^ y,e lips of so many of the bases before they were called up; there we hoped would never soldiers who went into the battle were lines of people donating blood; have to be repeated. for Jerusalem that it became the people volunteered to go to the Battle Hymn of the Six-Day War. Kibbutzim to harvest the crops and I had volun1 was fortunate enough to have attended |the teered to go and work with the social workers in Music Festival of Jerusalem in May, 1967 when Katamon to prepare the immigrants from Arab Shuli Natan (a Canadian-born singer) first sang countries for the coming war. Naomi Shemer's beautiful Jerusalem of Gold. By 11 a.m., on June 5,1967, the air raid sirens in The whole audience loved the song and sang the Jerusalem sounded. i chorus with her! I had taken the people of Katamon into their air I entered the Old City of Jerusalem just a few raid shelters and I prepared to return to my apart- days before Shavuot to see the Western Wall. The buildings in front of the Wall had not been ment building in the Rechavia section of Jerusalem. ' As I left the shelter and stepped out of the build- cleared and so I actually walked through a street to ing, I could hear the machine gun bullets from Beit see it. Safafa, right above us. I saw those bullets cross On the Wall was a sign in Arabic and English proright in front of me as I crossed from building to daiming The Wailing Wall*. That sign has since building. ' been taken down. For me, it was a scene out of the movies. When I On Shavuot, 200,000 people went to the Wailing finally got to the road, I flagged down a bus which Wall near the Temple Mount and most of us just stopped just long enough for me to get on. cried. There was a bleeding Israeli soldier, not more It was both a miracle and a nightmare that we than 18 years of age on Uie floor of the bus and most hoped would never have to be repeated! of the passengers were soldiers. I think that it was NOTE: Letters firom Jeru^em during the Sixthen that I realized how serious war was and the Day War, written by Gloriann (Grayman) toll it would take in human lives. Levy, Omaha Jewish Cultural Arts director, I returned to my apartment house and sUyed in and her brother, Burt Graj^man, were pnbthe shelter for two nights, sleeping on a mattress we liahed in Letten From hrael, The Making of a had dragged down from our apartment, while the Nation, iMS-iMS—introduction by Leon Uris shelling of Jerusalem continued day and night and edited by Jay David. Published by View of Mount ot OUvea tnm Mount Zton We played Scrabble, told stories to the children Coward-MeCann, iac^ New York 1968. in IMS.

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Jerusalem - The most difficult issue'

B7 Harry Allea, who ia ortflnally froM liaeala, Nl mni writes • eolaaw far the Jtmitk Pi'mu, 1i«<tir tnm Iw J " OtaaOf intrMtable iMUM in the Middle-But, Jerasalem ie the moet^riifBcult. Indeed, Meron BenTenieti, former Deputy Mayor of Jemulem under Taddy Kollaek and a leading laraeli dove, •ay* that a aolution acceptable to all par;tiei i» imjMMdbb to attain and we should atop trying. It bring* to mind the Pete Se«ger folk song of the '6O1, ^Lemon tree is very pretty and the lemon flower is sweet, but the fruit of the lemon is impoesible to eat* Jerusalem is very pretty, our love for it is sweet indeed, but peace seems difTicult to digest. Over the last hundreds of years, there have been 82 separate proposals for the solving of the Jerusalem conundrum. As Benvenesti notes, the more solutions proposed, the more conflict ensues. He recomcAKds that Israel do what it thinks is in its best interest in Jerusalem and not try to get agreement. This is not a policy he recommends for the remainder of the negotiations. What are the issues of Jerusalem? First is defining what exactly composes the municipality of Jerusalem. To the Arabs, Jerusalem is essentially the old city and its immediate neighborhoods — the

reatUthaWMrtBank. braid coniidan Jwuialam to ineluda the nu^jor ndghborikooda of Gflo, tnudi Etill, Ramat Eahkol, Ramot, Piagnt Zeev, lUbMt, N«v« YaMOv and OB and on. Uteae are the areaa eaptnrad in tha SixDay war, and contain the oivarwhafaning pniMrtion of the Jewish population in Jwuaaltoi. Then, there is the idea of 'greater Jaruaalem* which would include Maaleh Adumim, Betar, Efrat, possibly the Ousb Etiion bloc and Bethl«Jiem, to name a few. To bring these areas formally into the Jerusalem municipality would add three Arabs for every Jew to the city. Hardly a scdution. So simply defining Jerusalem is impoesible. The second issue is access to the *holy places.* On the surface, this would appear to be the easiest Israel has repeatedly said, and'provided free access in contrast to what the Arabs did in the past. But the problem is not so simple. In Jerusalem, there are 32 Christian denominations, each holding property, holdings which are in frequent conflict with each other. Agreement on Jerusalem would include agreement by these denominations with Israel and Israel would have to make a final judgment on who owns

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what. Many of tbaaa piMas ara tied dooa(y witit other eoontrief who vioif thamsaWas as bainc rsqwosibla Ibr than, and so fonaal agnamaats ooi ownsrship wonld Imahv a graat nombar of third partiaa and faring tbam into esnlliet onr tha iasoa. For azampla, ia tha Vatican or the Oreek Orthoda CSmrdi to ba tha custodian of tha Chmth of tha Holy Sapulchra. Tha Ruasiana will prasa Israel hard to name the Qreak Church, tha Vatican, of course, will pcasa for the Latin ChurdL And there is the argument between tha Abyssinian and Egyptian Copts. Now these issuea are fineaaed on an ad-hoc basis, but formal recognition in any kind of Jerusalem agreement would end this kind of cozy "muddling through.* But free access to the holy places is not something which will satisfy the Vatican or the liberal churches in AmeriCa. If one needed more evidence of this, the joint declaration of the American Conference of Catholic Bishops and the National Council of Churches Should suffice. The Vatican will never be satisfied with just free access to holy places. They will demand the Intemationalizatioh of Jerusalem as called for in the 1947 UN partition resolution. As long as there is no solution to the question, the issue remains simply a bone of contention.

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ing the Center, ucftinding parking capacity US 1,260 can. lie ball, to be named "^eddy Hall" in honor of the former mayor of Jerusalem Teddy Kolek, is built over Roman antiquities that were unearthed at the site. A special curator, appointed in coordination with ' the Antiquities' Authority, helped design the open space inside the hall where the finds are displayed under a well-lit glass floor. The Center's new design enables the world's meyor convention and congress organizers to host their meettngs in Jehisalem. ICC executives, government officials and other international dignitaries and leaders in the Meeting and Convention induatiy will attend the opening ceremony. The Center also won third place for Meeting Point, its quarterly advertising bulletin. ICC Jerusalem was awarded third place in the category of the best one-time promotional product.

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Mayors endorse Jerusalem 3000 NEW YORK — Cities and towns throughout the country have been urged by the U.S. Conference of Mayors to mark the 3,000th anniversary of Jerusalem as the eternal capital of the Jewish pe<^ pie with proclamations, festivities and other events of a celebratory nature. Endorsing a resolution unanimously adopted by the mayors conference at its 63rd annual conference in Miami, the, National Committee for Jerusalem 3000 reinforced the call by 250 American mayors that U.S. cities and towns develop a variety of communal projects to mark the Israeli capital's trimillennium. The National Committee was formed by the Conference of Presidents of Major American Jewish Organizations to coordinate programs and events related to Jerusalem 3000 and to provide direction and resources to strengthen individual and collective efforts for this historic occasion. In the resolution, drawn up by the mayors organization in cooperation with the American Jewish Congress, the mayors group said the trimillennium will offer *an opportunity to give expression to the firm commitment of the City of Jerusalem to keep the city a place where all people are welcome to freely practice their faiths and visit the shrines

CITY Bjifl.iHi fttg^iin^

holy to their reUgions." In its resolution, the Conferente of Mayors urged its members to initiate such special projects as naming squares, streets or playgrounds after Jerusalem, issuing proclamationB in honor of the trimillennial anniversary and encouraging 'appropriate cultural activities, including festivals, exhibits of photographs and paintings, fqQms and

was initiated by the American Je>|rish, Congress in 19(80. The resolution resolved that the mayor's group will join the trimillennial celebration next year by sending a delegation of American mayors to take part in the 16th annual mayors' conference to be held in Jerusalem from March 18-23, 1996, in Jerusalem.

student exchangee." The National Committee for 1 hope cities and towns Jerusalem 3000 across the country will and the American mark this memorable mileJewish Congress stone." are urging local Jerusalem 3000 committees across the country to undertake efforts to have the Conference of Mayors' resolution adopted locally by mayors and city councils across the country. The text can be obtained by calling Jeffrey Meltzer at the National Committee, (2.12) 3186111, or Dr. Martin Hochbaum at the American Jewish Congress, (212) 879-4500. For the past 15 years, the U.S. Conference of Mayors, has co-sponsored and participated in the annual Jerusalem Conference of Mayors, which

Noting that "the commemoration will focus attention on Jerusalem as the historical, spiritual and reUgious home of the Jewish people and the city's present significance for the world's three mqjor monotheistic faiths, Judaism, Christianity and Islam,' said Shoshana S. Cardin, chairman of the National Committee for Jerusalem 3000 and a past chairman of the Presidents Conference, adding: *We are grateful for the enthusiastic support of the United States Conference of Mayors. The trimillennium is an unprecedented opportunity to recognize Jerusalem as the eternal capital of the Jewish people and to support the city's efforts to preserve and protect its unique historic and religious character. I hope cities and towns across the country will mark this memorable milestone."

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A dream come true

Fiv« yean ago, I traveled to Isnd oo a rix-wttk teen tour. When I ratuniad, I inftrmed nqr panota that I would spend myjunior year abroad. For five 3wara, I thou^t about that droam and I was fortunate enough to have that dream come true. lUa part aemestert I (pent sis montha liying and studjring in Jerusalem. I cannot befin to explain or describe what those past six months meant for me as a Je^, as a college student and as an individual. For those of you who have not traveled to Israel, I, must tell 3rou that the land is incredible. The geography of the land, the intimacy of the Old City, the uniqueness of the culture and the numerous other factors that make Jerusalem and Israel one of the holiest places in the world cannot be described or felt unless you have had the opportunity to expl(a« our homeland. I can only ask the community to give high school students along with adults the opportunity to travel to Israel through scholarships, missions or synagogue activities. While living in Jerusalem for thoee six maoths, I grew and lived in ways I never thought possible. For those of you who have not explored Israel, find a way to do it The next time we are all at Passover seder saying, 'Next year in Jerusalem', do not just say it in passing, mean it! I promiae you, traveling to Israd will be one of the most awaring experiences of your life.

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The Arab Market (Shuk) in Jerusalem By BfauUmla (TOBI) Kntehar I

Have you ever ihopped in the Arab market in troops. Aa a reault, their riaaa had t« be reeonEaat Jerusalem? It's quite an experience! My late firmed, ao they were etranded with no maana of husband and I went thopping on one of our tripa to livelihoad. They had to aell pereooal poaaaeaioni to Jarutalem yean »go. One of our ion* lived then at aurvive. They had an old chareeal-barning the time ao it waa convenient for us. aamovar. which thev eventually aold. We went lookin|[ for an old RuKian aamovar. I Wherever my buaband and I traveled, we might add that by thia time we had seen Ruaaian shopped for old samovara like the one the family electric percolatora, and Turkiih, Indian, Qreek had aold. It had to have a apeeific number of eight and Penian iamovan. seals and had to be charcoal burning. My buaband Bill, Ua moUiar and bthar had left So, it was by luck that we went to the Arab marSiatok In the provfaice of Ifinak in 1921 to iauni- ket in Jeniaaleoi and. in a ahop window, saw thia grata to the United Stataa. Utey were detained in old samovar which my husband said looked Just the border town of BaranowiU, and at the time like the one the family sold. The Arab shopkeeper greeted us and asked if be there waa itill fightinc going on among Poiea, Red Bolshericha, White Ruaaiana and eren Oerman could help us. We poinled to the samovar and said

we were looking for a Russian one. When we uked how much it waa, he quoted an outrageous price. We atarted bickering, and the abopkeeper waved his hand and a helper appeared. He told him to bring coffee. When the coffee arrived, thick and black in little demiteaee cupe, he invited os to sit down. Then he said, 'Now we can talk business.' We oAered half tlie asking price, plus the toet of shipping and inauranee to Sioui City, Iowa, where we Uved. He egreed. When we told the stoi7 to relativee in Tel Aviv, they eaid we would never see that samovar. 'Araber seTin banditan, gaaevia.' Contrary to tbair predkittona, six weeks later the samovar arrived in partet eoodltioo. We tupacked it and to this day, itla pronJly en JJafUy.

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A message from Alex Fleischer, Israeli guide

WhMi Al«x inbroducM paopl* to J«niul«m, b* iiupirM a MUM of history and CMtiaiiity. Durinc • raent niMion, bo took « pwip to ML Soopaa, tnmlooUng tbo d<7 Mid iharad tiM Mlonring tiia««iitK Thia U tuppoMd to bo tho Moot omoUesal momont io tho hoart of avorjr Jow. You aro tbo luekjr ooaa to bo bora right now in tbla rmy plaeo. Look at tbo Tnplo ana. tbo Ooldan Domo wbiefa •taadi oxaetly whoro tho Tomplo itood. tbo dtar wall* of Jonualacft, tbo mwintalna surrouiMliiif tbo dfy. You aro •tandinf on Mt Seopoa. Standinf right boro, you abooM think of your tutDy aad yaw BMoatan. Claao your oyas aad tu^ — your Ibthan and aMthan, gnuMfaDotlian and tbalr grandniotb-

By Barbara ChMMllar

•n — aa &r back H you can go. Imagino a family •acaping tbo bloody dty of Jwnaalam in 70 C.K. wbilo tho Romana dottroyod tbo Soeoad Tanplo, erooaing tbo v«U«y down babnr and than atanding ban wlxn w« an atanding to oatdi thair brantb. Looking back tfaoy aao flaaaa, tho amoka eeming from tlM mountain, knowing tbay will novar soo it •gain, knowing thoy bava to run far tliair Una, and Ihiry run, but not baiwo awaaring, *Wo aball

You ibould ramambor tboaa peopio who actually triad throughout gonorationi and thouiandt of y«an to coma back. Tbay diod or wan murdarad on tbo way. TUnk bow lucky you an, bow aaay it waa (br you to ooaploto this Journey that lastad 2,000 ytara. You eaaa an an alridana. You got onto a rad Moreadaa air eooditioaad bua, drora to right ban and now you an onrlooking JaruaalaoL Think about tha drela you ha'*« cloaad. All I can iMdL* wiah ia that 2,000 yean Inn now our familiaa will Iboy nov«r did. But you did. Iliink about bo lucky aoough to do tiM aamt thing — to ataad in atkoa that hma gooo batwotn that tenity and yoo. tbo aaoM ptoM and ha** a guida talUng thMB aboat Rndradt of g—»Uom of Jowa oovar onding a 2,000 yaara ago, prebaMy oMntiaaing aomo of ua pnyw iHaaat aaytag in thair baarta. *Nait yaar in that an living today aa4 dent a««D know what bilk Jamaalaas, nant yaar in Jamaalam.* toty wo an aMUng right now.

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Ttavellng to and from Jordan:

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The historic, the unimaginable, has become ordinary

Two yean ago it would have been unthinkable. But here I am in an air conditioned limo, gliding down the steep highway firom Jerusalem, through the stark Judean wilderness, en route to the River Jordan. Fve driven this road a dozen times, on my way to Jericho, or to the Dead S^, or to Tiberias, up north on the Sea of Galilee. This time, however, I feel very different. For Fm going to cross the river for the first time ever, to the Hashemite Kingdom of Jordan, with which, incredibly, after 47 years, the State of Israel is at last at peace. As we drive from Jerusalem, we pass black rectangular Beduin tents in the valleys with their attendant swaths of goats ' and sheep. ' High on the horizon, the mushrooming hill-top city of Maale Adumim impresses like a post-modem Biblical mirage. It's 'Hamsin' season, when, particularly in late spring and early summer, hot desert winds churn across the landscape; it's almost 95 degrees as we pass the Inn of the Good Samaritan (recalling Jesus' parable), then the sign indicating we've dropped below sea level. We reach the ancient oasis town of Jericho, with its tall date-palms and tranquil avenues, and, 'effortlessly, we cross into, then out of,' the Palestinian Autonomous Area. The 6nly real indication of demarcation are Israeli and Palestinian flags atop high poles, a vision aflutter with blue, white, red, green and black stripes. We continue north along the Jordan Valley, a familiar route. To the left, barren, dusty hills are dotted with occasional settlements, all little white houses and burgeoning agriculture. To the right, the mirrored red mountains of Jordan now beckon me on, rather than loom ominously. In the city of Bet Shean, known for its extraordinary Roman-Byzantine antiquities, excavated market street and amphitheater, a sparkling new highway sign reads, simply, "To Jordan." I gasp, as does my Israeli guide, for the sign's very simplicity speaks volumes in this country so long spurned by its neighbors. We're near the Israeli village of Maoz Haim, where small groups of Israeli schoolchildren and women in traditional Arab garb throng around a Hebrew sign reading "Welcome to River Jordan Crossing Point." We're ushered on. A row of stucco and fiberglass single-story offices have been recently erected. Everything is new and cleanly scrubbed. Coils of barbed wire top the surrounding fences, but somehow they don't menace...the/re just matter-of-fact. It's Thursday afternoon, traffic seems sparse and the impression is one of complete order. It feels extraordinarily ordinary.

But it it extnwMrdinaiy nonetheleM. For here at And there, on the outskirts of this ssdats town the Sheik H,uiMin Bridge, yo^ don't hear the on the Rad Sea, we see an Arabic and' English sign speeches, or read the headlines, or watch the tele- pointing to "Eilat" We look right, and there it is, Israel's portrresort, near enou|^ to touch, with its shorefitont pyramid iiotels and its reeidei^tial neighborhoods rising towards the Sinai's similarly red-hued landscape. Fve seen this panoranaa in reverse many times - but now I'm looking back at Eilat and realizing how vast ifs become, a flourishing dty grown firom a mere single shack forty years ago. The border formalities are identical to those we eneountered three days before just reversed. As we wait, a group of hardy, healthy, very tanned backpackers walks nonchalantly firom Israel to Jordan; they look like they do it daily. The sense of order and normalcy is again what is so striking. We bid farewell to the Jordanian officials and croes an open area to the Israeli side and I somehow feel I've been here before. I haven't, of course, but Fve seen it - for it was on this very spot that IsraeFs Prime Minister Rabin, Jordan's King Hussein and President Clinton signed the Israel-Jordanian peace treaty. "Welcome to Israel,* says the security officer. Our passports are examined and stamped and I realize I'm thirsty. I've kept a few shekels in my pocket, so I buy a soda firom the machina And as I put the money in the slot and hear the reassuring clunk of the dropping can, Fm struck-for the umpteenth time-how unbelievably routine this experience has been. vised handshakes. Here you can see the Middle Ever since its creation in 1948, Israel, because of East peace process calmly in action. the hostility of its neighbors, was somehow tdways All systems are "go." Customs, visa-stamping, pervaded with a sense of claustrophobia: a country passport-checking, security are all, by now, routine. easily reached by air aboard dozens of airlines but, Two young Israeli women soldiers are pleasant and apart from the open borders to Egypt, effectively efficient as they help a group of us-Jordanians, sealed off fttan its neighbors. But now, the Land of Israelis, Americans, French, Japanese—stow our Israel, like it had been for thousands of years, has luggage into the ribs of a big shuttle bus waiting to once again become the geographic land-bridge from take us across the frontier. Afiica to Asia, and fit)m "north* to "south." We board, a guard cranks open a small iron gate Tlie odd contrast of gigtmtic and historic fignifiand we drive over the River Jordan, a 60-second cance with the orderly and incredibly mundane journey that's taken almoet half a century to bring physical process afiSrms the desire on both sides to to pass. (In truth, here at Maoz Haim, the Jordan get down speedily to "business as usual.' River is so narrow, no more than a stream really, I One recognizes from the actual border crossing, didn't notice we'd actually crossed.) hardly more arduous than crossing firom Canada to But then off we piled, to Jordanian smiles, more the U.S. at Niagara, that peace is truly breaking passport stamping, security checks, find the bus out all over. And the miracle of that ordinariness, waiting to take many of us on to the wonders of not to mention its combination with the thirst^lakJerash, Amman, and, of course, deep in the desert, ing soda, suddenly remind me of another miracle Petra, the Nabateuns' "city as old as time." which had occurred three millennia ago not very Three days later, aglow with impressions of far firom this very spot: like "Manna firom heaven." Jordan's splendors, we've driven the desert highway down to the port tity of Aqaba, marveling all New York based writer OUvia MozweU has the way at Edom's moonlike red-hued mountains. been a flrequent visitor to laroel since 198(L

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PIow to increase one's Jerusalem travel enjoymenr? I have two auoMtiona to offer on how to 'double your pleasure, double your tun' for your next trip to Jerusalem and Israel. I recently experienced both of them when I wrote my August column on Judaica philately for Global Stamp News, a national philatelic newspaper. The first, of course, involves collecting relevant stamps. I found the trip through my stamp album depicting stamps relevant to Jerusaleip an excellent way to relive the adventure. And, of course, I recommend studying these stamps prior to the trip, as a planning tool. My trip to Jerusalem in 19S6 Was much more meaningful as the result of the familiarity I had gained through studying my stamp collection. I was familiar with a number of the sights because of their depiction on stamps; similariy, my visit to the Israel Museum was much more eivjoyable as I recognixed some of the artists and artifacts on display there fix>m their depiction on stamps. The second tip is to keep a trip diary. I re-read our diary while writing that article and relived the trip. It was interesting to remember some of our initial impressions, even though the trip was so memorable one doesn't seem to need mnemonic devices. Let me share some of those impressions of Jerusalem (and use the opportunity to slip in a few , references to stampe in the process). The trip from the airport to Tel Aviv took on additional meani^ as we drive through the hills surrounding Jerusalem. I remembered an early (1949) stamp issued by Israel which showed a winding road with the dty in the distance. A stamp was issued later to commemorate the monument built in honor of those who died trying to open the road to Jerusalem in the War of Independence. Our first sightseeing came the first evening we were there, when we joined several others in our , party composed of Jewish pre-school teachers — Marlen was director of the JCC pre-school at the time — (and a few husbands) in a trip to The Wall. We had meandered there because someone in our group incorrectly thought he knew the way. Our wandering included going through deserted streets we wouldn't set foot in if it were the U.S. as well as a false start through the Arab quarter. As a result, when we came upon the Wall, virtually glowing in li^t surrounded by the night's darkness, it was as if we had reached a life-long goal.

Let me refer to our trip diary to ^«cord our feelings at the time: "Seeing the Wall lit with a couple of dozen men praying at it vas a stirring sight. Marlen said the women with her cried at the Wall. . .My emotions were more possessive than religious. Rather than a feeling of holiness, my thoughts were that after all the years my people yearned for this, damned if we are going to give it back as part of some 'peace' deal." The power of that emotion is even more striking, since I did not consider myself a Zionist The Wall, of course, appears on several Israel stamps. Its most significant appearance may be on the stamp issued in August 1967 to mark the recapture of Jerusalem in the Six-Day War. It also appeared in a significant stamp design to mark the signing of the peace treaty with Egypt in 1979; it depicted The Wall with a prayer message tucked into it The Wall also appeared on a 1986 souvenir sheet with it depicted on one stamp along with the Dome of the Rock and the Church of the Holy Sepulcher on two others. This illustrates one of the themes of our Jerusalem visit—the blending of diverse cultures. As someone in our party remarked, "What does a Jew do in Jerusalem on Saturday? Attend a synagogue and then walk along the Vio Dolorosa and vioit the mooque on the Temple Mount'

EivMi the Jews we encountered in Jerusalem were a more heterogeneous group than we saw elsewhere—black children fixMn Ethiopia, and blondes, elderly bearded Chasidim and strapping secular Sabras. Another theme of our visit to Jerusalem was tte blending of the old and the new. This was evident in our first-night visit to The Wall. As we passed through the Armenian quarter of the Old City with its ancient high walls, we heard some great jazz coming from someone's radio or phonograph. But this theme was most evident in an experience we had the next day. Again, let me quote our trip diary: "While riding the bus, I bxiked out the window on the left side and saw solar panels on the rooft, and Marlen, looking out the right aide, saw a man riding a donkey on the sidewalk."

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We tried to photograph another enunple of it As we stood on the Tower of David, built by Herod in 24 BCE (and pictured in a 1968 set of stamps of Jerusalem scenes) we could see some of the buildings below had solar panels on their rooft. Another example of this theme comes to mind with a philatelic connection. • One of the sites we saw was the below-ground shopping center known as the Cardo built along the i^emains of an ancient Roman road. The center includes a reiiroduction of the Jerusalem portion of the Madaba mosaic map—a 5th-<»ntury CE map found on Ute floor of a church in Madaba in Jordan in 1986 and reproduced on a stamp by Israel in 1978 (no one else in our party knew those details). This sense of history was always with us. A trip to see the Chagall windows was a must for me as I was familiar with them bx>m their appearance on a set of 12 stampe issued by Israel in 1973. The gates of Old Jerusalem were also familiar to me from their appearance on stamps issued in 1971 and 1972. Needless to say, I had to take a picture of one of the gates (the Lion's Gate', built in 1639, which gets its name from the sculpted lions on the wall near the gate) which had been pictured on a 1968 stamp. Our visit to Jerusalem included a number of archaeological excavations. Israel has issued a number of stamps showing archaeological finds, including some stamps issued Jan. 1, 1986 (the day after we left Israel). Other stamps issued after our visit have provided the pleasure of reliving our trip. For example, Israel's Independence Day stamp in 1993 depicted the ruins of the Hurva Synagogue, with the tab portion depicting the memorial arch built to recall the fact that the synagogue, whose construction had begun in 1700 and not completed until 1864, was destroyed by the Arabs in the War of Independence in 1948. Similarly, Israel is currently issuing a set of stamps over several years which depict Chanukah menorahs; these remind me fondly of a similar exhibit on display at the Israel Museum. I guess I have discovered another way to increase the pleasure of a trip to Jerusalem besides collecting stampe related to Jerusalem and keeping a trip diary—write an article about it for the Jewish Preoa.

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JERUSALEM — Research at The Hebrew University of Jerusalem on the popular spicy Yemenite condiment 'heelbeh,' made from the fenugreek plant, has resulted in the derivdtion of a highly beneficial substance for lowering blood sugar and cholesterol. Patents for the heelbeh applications have been obtained by The Hebrew University's Yissum Research Development Co. The rights to produce the blood sugar- and cholesterol-lowering material has been sold to an American firm, Odyssey Nutriceutical Sciences of Boston. Heading The Hebrew University researchers is Prof. Nissim Garti of the Casali Institute for Applied Chemistry, in collaboration with Prof. Zecharia Madar ot the School of Nutritional Sciences at the Faculty of Agriculture. Other participants are Dr. Abraham Aserin, coordinator of the research, and doctoral students Boaz Stemheim, Ido Nir and Kobi Meiri. Professor Garti was among those receiving Kaye Innovation Awards at The Hebrew University's Board of Governors meeting for his work on this project. The fenugreek plant is commonly found in Indonesia, India and Pakistan. The plant has a pouch-shaped fruit which contains the seeds from which the spice is obtained. In earlier experiments. Professor Madar showed that when rats, whose blood sugar and cholesterol levels had been deliberately raised, were fed ground-up fenugreek, their blood sugar/cholesterol levels returned to normal. Hebrew University, researchers discovered a unique method for extracting various chemical components in the fenugreek'seeds. These components were examined for their effectiveness in absorbing sugars, triglycerides (fats) or cholesterol in humans; the work was performed in cooperation with the Odsmsey firm. Tests were carried out in two hospitals. New York and Boston, on thousands of patients who were diabetic; non-diabetics who hkd a propensity for excessive intake of sugar and those who were overweight. The experiments revealed a polysaccharide-complex in fenugreek that absorbs sugars and fatty lipopolids in the blood. This substance, given the name of fenugreek derivative gum (FDG), was isolated and given in pure form to those with high blood sugar and cholesterol levels and those with normal levels. In both instances, blood sugar and cholesterol levels were recognizably lowered. The Odyssey firm plans to begin njarketing FDG within various food products and as a prescription medicine in the U.S. this month. An additional positive element found in fenugreek seeds is a molecule that can function as an emulsifier in producing a lotion for sensitive skin. Another application is as a surface-active protein complex that can be useful in food production. Other ongoing investigations involve possible oil and protein substances which can be produced from fenugreek.

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— The Eternal Cttyll •y LiOjr Baia, OiiAa IMMMI In NofMibOT. 1M7. JM and I ^yiiHtniwia Om ivodamatien of tha *8Utt orimnL* To Mtar tlM *01d atur* WM ttill farfaiddM for Jam. HW Britiih mandate vnt Palaatina waa atill in eUrga i^nd waa aopportad bjr UM Araba. Tha only ankraneo into tha Old City waa poaaiUe throng tha woU guardad llandalbanm Oata." 1 Tha Bn^idi and Arabic poUea watdiad thoroughly, aaaing that nobody without apodal parmiaaioa paaaad throui^. Israalla or any othar Jow could not, fbr whatavar reaaon, eroaa throui^ that gata. Only Joe could tometimea entar the Old City, serving aa an interpreter for the Dutch Ambasaador to Israel. Joe worked at the Dutch Embaaay because of his knowledge of German, En^ih and Dutch. During the 20 years I lived in Israel, I was not allowed to enter that marvelous place. In March, 1948, the dissolving of the Mandate : became official, and we also eyewitnessed the takeover of the important places in Jerusalem by the young teenage soldiers of Zava Haganah LeIsrael, the Israeli Army. We lived outside Old Jerusalem in New Jerusalem, which is built outside Old Jerusalem along the walls surrounding the Old City. The house in which we lived had a huge terrace from where we could observe everything that happened in the Old City. likewise, the Araba watched our every move in tha new town. The Arabs attacked the Israelia wharaver and whenever they could. The Israeli government gave strict orders to he followed, and not to obey matmt harsh puniahmeat Iha old umveraity and the firat Hadaaaah Hoapital wm located on Mount Scopua. They wan aaparated fawn Jerusalem by Arab territory. Armored cara were needed to eecort people, who, for a special cauae, had to go to one or another of thoae buildinga. It waa too dangeroua. The Israelia gave special military protection to those who needed to cross this daiigeroua territory. Tha hoapital, as well as the univeraity, were carefully guarded until the bttildinga of the new univacaity in Jeruaalam and the aeoond Hadaaasit Hoapital in Ein Karam. The ICnesaeth,'tha laraali parliament, alao got a new place in Jeruaalam. In the book, *t^ Stoiy,' I described our hazardous landing in Paleatine. At that time, our arrival at the shore of Paleatine already meant the greatest luck for us one could have. Yet it took a long time until we were allowed to live in larael or enter Jerusalem. We reached the goal of living in the State of I Israel, but life in the new Jewiah State was very diflkult and made start of a new Ufo harder than we ever could have imagined. It was in Jerusalem that our little aon died because medical aasistance couldn't reach us in time due to the Arab-Iaraell war. He is buried in the cemetery in San Hediia in CHd Jerusalem. It was in 1948 that Joe received a life threatening wound by Arab bulleta. And it waa in Jeruaalam that he waa reacued fram a aure death. Yea, it was a hard way of starting a new life and yet we goi the neceasary experiences to master all difHcult circumstancea. With God'a help—we did it And our thanks to Him knowa no and. The War of Independenee in 1948 waa the moat difficult war ever fought in world history and nobody thought thia war could ever end victorious for the small Israeli army, with untrained young soldiers and almoat no weapons against an over' whelming great in every proapeetive enemy. AU tha money in tha world could not have aavad tha laraalia, but tha Jawa, having aurvivad the CODoantration campa in Naai-Europa, ware protactad by tha grace of Ood. 'Aiair indaatructibia spirit, their belief and truat in tha only Ood of laraal helped than to acwwipHah the anbaliarabla. To antar tha Old City ot Jamaalam cannot ba eomparad with an antranoa in any othar town in thawarid. Whaa wa luidad in tha UAA., after haviag Hvad ao yaan te larMl. H WM aniliBC meatiy baoBaaa «a hapad te ba iwaltad with ear aUldra^ who had Uvad hara te aaara ttwn a year. And yat It waa d» fts«Bt ftM laraaL It te iapaaaibia te daaoriba it te aiandawacda. It te • tealtec Uka cssBiiig tnm a diOcalt, afdtaotowMtrip,plaataradwithhartahipa hoia.Itlaa ^.with a happy asidiBC.

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Proclamatioh marks trimlllenium NBW YORK — The NaUonal Committae for JwuuUn 9000 ha» iMiud a pn>claniatiao to mark the 8,000th anniveriary of the founding of Jaruulam as the capital dty of ancient Ivael by Kine David. The Jerusalehi 3000 Committee, which functions under the auspices of the Confarence of Presidents of Major American Jewish Organizations, has urged national organizations and local groups to formally adopt the text as part or their Jerusalem 3000 commemoration. The text reflects 3,000-year-old Jewish attachment to Jerusalem — thtf national capital of Israel and the spiritual center of the Jewish people — and urges broad participation in the many events planned in Jerusalem and across the United States beginning in September 1995 through 1996. Chaired by Shoshana S. Cardin, past chairman of the Conference of Presidents, the Jerusalem 3000 Committee provides coordination, direction and resources to strengthen all aspects of this unprecedented milestone in Jewish history. The complete text of the proclamation follows:

*In 1906, Jeruaalem will commemorate tho Trimillennium, maiUng 3,000 yoara aince King David fiviaally establiahed this hilltop as the capital of ancient Israel and religious center of the Jewish poople. "King David — shepherd, warrior, statesman, legislator, poet, musician, dancer, romantic, father, penitent — is among the most fascinating personalities in the Bible. David's Psalms are>a central element in Jewish liturgy. David also figures in the Koran and his Psalms aire sung in churches. 'Jerusalem — national capital of Israel and heart, soul and historic home of the Jewish people — is unique among cities, i Over the centuries numerous empires have ruled in Jerusalem. ' Yet, there has been a continuous Jewish presence in the dty throughout the ages. Blessing and inspiration have flowed from Jerusalem; the city has inspired spiritual, artistic and cultural creativity in all ages and around the globe. 'Throughout the ages, Jews around the world have shared a unique and eternal tie to ir

I JERUSALEM — 'America and the Holy Land" by Prof Moshe Davis, recently published by Praeger, is the fourth book to be produced in the series entitled "^ith Eyes Toward Zion." The book is the latest publication of the AmericaHoly Land Project, sponsored by The Hebrew University of Jerusalem's Avraham Harman Institute of Contemporary Jewry and the International Center for University Teaching of Jewish CiviUzation. The project, which has developed an academic sub-specialization of America Emd Jewish History, ha^ produced its own reference material. Included

in its list of publications is a 72-volume AmericaHoly Land Reprint Collection comprising primary sources (most of which were out of print) dealing with Americans' writings about and involvement with the Holy Land; a four-volume "Guide to America-Holy Land Studies, 1620-1948" and the continuing "With Eyes Toward Zion' series. In 'America and the Holy Land,' Professor Davis presents a selection of his writings on the AmericaHoly Land relationship bom religious and cultural aspects: the concept of Zion in the American heritage; representative personalities who influenced devotion to the Land of Israel; a state-by-state com-

' tho Holy City — u both a qtiritual and natioaal airmboL Jaranhm alao ha* rriigioua •ignifiewioe tor the irorid'o throe nuijor monotiieiftic fiaithi: Judaiam, Chriatianitjr and lilam. The Trimillentaium ofTen an opportunity to renew our commitment to preserving and strengthening Jerusalem as an open city where all may freely practice their faith and viait the shrines holy to their religions. *We join with Jerusalemites in common prayer for the peace and prosperity of Jerusalem, for the enhancement of its spiritual, cultural and physical heritage. *We seek to strengthen its institutions and infrastructure. "We seek to strengthen the 300-year-oid Jewish bond with the eternal city by visiting and eiyoying the many events being planned there, and by undertaking special programs in our local communities. . ' *We look to Jerusalem, the dty of peace, as a beacon of hope and inspiration for the entire world. Join us in this unique commemoration.

America and the Holy Land

C(/<4/Un^'^foa SAal^^M,

pendium of place names in America reflecting that attachment, including maps showing where such towns as Zion, Jerusalem and Hebron are located in the United States; a list of institutions and settlements in Israel showing American involvement and an annotated selection of choice readings. The fifth volume in the "With Eyes Toward Zion" series, 'Jerusalem in the Mind of the Western World," is being coedited by Jerusalem authority Prof Yehoshua Ben-Arieh, rector of The Hebrew University, and Professor Davis. It will include articles on journeys of visitors to Jerusalem in the 19th and 20th centuries.

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Tofu diet may ease mei menopause symptoms JSRUSALBlf— Adi«tridiintofti.fluiMdaiid other MurcM of phyto-wtrofUH ooaW MTM M an •Itwmativ* to hannona-raplacwMat tbaraiiy (HRI) druc* for ttMing tba qmyttonu of nMnopaiia* and loworing tha riik of haart diaaaaa and ^rtaoporoata in roiddlo-agad and oldar woman. The Manepauie Clinic at Hadataah-Hebrow University Medical Center here ie Meking women wilting to follow tueh a diet and to undergo health checlu once every three month* for a year. It is the first hospital in Israel, and one of the few in thn world, to study the effecU of phyto-estroRoiiH ill Micdiolorinonopousol women. 'Women wlio are reluctant to undergo HRT by tokjng estrogen-progesterone pills — because they foar it increases the risks of breast cancer or because Ihey already had cancer — are good candidates for the soya diet,* says Dr. Amnon Brzezinski, head of the Hadassah Menopause Olinic. "Women who have gone into menopause prematurely because their ovaries were removed due to cancer, and those who have other cancers at a young age, tend to suffer considerably because they are not permitted to undergo HRT,' he adds. Japanese women, whose diet is rich in soya, are known to have relatively mild symptoms of menopause and a much-lower risk of breast cancer. Eating soya schnitzel or hot dogs aa a source of phyto-estrogens is not very helpful, says Brzezinski, because they contain relatively little soya. But tofu, tlie tostoless white paste, is 100 percent soya, and flax seed is also rich in phyto-estrogens.

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Hadassah publishes guide dn Jerusalem 3000 BvMt UM mwt ardent history Urrer can have difHculty making lenae of the evolution ofj Jenualem and the Jewish people. ' But two study guides published by Radassah's National Jewish Education Department organise the vast history with a hands-on approach. Their release commemorates the 3,000th anniversary of Jerusalem, dating back to the year King David made it the capital of Israel and the Jewish people. The trimillenium will be celebrated throughout 1996. Reflections on Jerusalem: City of David in Classical Texts by Naftali Rothenberg, Leora Tannenbaum and Sara Silberman, is designed for peer-led study groups. Seven units analyze the dt/s history, using biblical, Talmudic and other sources, and include questions for discuBsion complete with in-depth answers. The guide begins in the era of the First Temple built by King Solomon and progresses to the modern period — teaching history and Jewish texts, each in the context of the other. Images of Jerusalem: City ofD<wid in Modern Hebrew Literature by Rochelle Furstenberg is organized into eight self-contained units. Each explores the dty throu^ short stories, poetry and excerpts fit>m novels, and includes detailed study questions and answers. S.Y. Agnon, Amos Oz, Yehuda Amichai, Zelda, and A.B. Yehoshua are among the writers featured. According to Dr. Carol Diament, director of Hadassah's National Jewish Education Department and editor of both study guides, The goal is to enable study group members to taste, touch and visualize Jerusalem in all its facets from the sovereignty of King David to the experience of immigrants newly arriving." "The study guides will also introduce Jerusalem to study group members who have never visited,' said Barbara Spack, chairman of Hadassah's National Jewish Education Department. 'And, for those who have been to Jerusalem, they serve as a reminder that it's time to go back." Images of Jerusalem is $10 for Hadassah members; $13 for non-members. Reflections on Jerusalem is $6 for Hadassah members; $9 for non-members. Both study guides are $15 for Hadassah members; $20 for non-members. To order, contact the Hadassah National^ Order Department, 60 West 68 Street, New York, NY 10019; 212/303-8036. For information about Hadassah Jerusalem 3000 Study Groups, call your local Hadassah chapter or the Hadassah National Jewish Education Department at 212/303-8132.

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'Next year in J^t'Usaiem, onc&again' By HaroM J. Gottlieb , On June 18,199^, my wife Frances and I eheekitd in at JFK International Airport in New York, for our El Al flight to Ben Qurion Airport, Israel. Checking in on El Al is not the same as taking a flight to any other location. We met Avi who gave us our security check. We both felt that this additional check was a benefit of the flight to ensure our safety and not an inconvenience. Avi asked us several innocuous questions, cleared us, and we were on our way. The Boeing 747 flight was full. We were surrounded by many teenagers who would be spending the summer in Israel. They were chatting to another as you could sense their excitement. You could tell that, for many, this was their first international flight. Both Frances and I were quite excited too. We . would be spending two weeks in Israel, one week in Jerusalem and the next touring the rest of the country. I remembered, in May, 1948, when I was much '. younger, standing outside the Second Avenue Yiddish Theater in Manhattan with my cohorts who held the new Israeli flag at the ends. I was appealing to the exiting theater crowd, in Yiddish, to donate to the Jewish National Fund. It was quite a sight to see people throwing change, one, - five and ten dollars bills unto the flag. My voice went up a few octaves when an occasional twenty dollar bill was thrown onto the flag. They were proud that Israel had been declared a State the previous week. Simultaneously, Frances and her friends were collecting money with their blue pushkes on the New York City subway transit system. Jewish youngsters throughout the dty made it their mission to raise funds for the new Jewish State. I vowed then that I would go to Israel some day. ' Had I been old enough, I know I would have gone then. Time passed and I traveled to many countries because of my work with the government. But it was not in the cards to visit Medinat Yisrael. This past year, Frances and I decided to take a tour. Why not Israel? I could feel my heart pound as we started the descent to Ben Gurion Airport. Our life long ambition to visit Israel, speeifieally the holy city Jerusalem, was within grasp. The plane came to a halt on the runway and we

ARNOLD WEITZ

could see the smiles and happiness on the faces of the travelers. We were not the only ones fulfilling a long awaited dream as many of the travelers broke out with song. ' , ' The aiiiMrt was mobbed as several flights had arrived within a short period. Everyone was trying to reclaim their luggage on a giant carousel. After forty five minutes, the baggage carousel broke and finally the bags were transferred to the smaller nearby carousels. At last, the final piece of luggage emerged. It was mine. We were off to Jerusalem, the holy city. The tour bus made ite way toward the holy dty as the sun was setting. The reflections of the sun were bouncing off the windows and were glittering and dandng like tinsel. Looking at the dty, at that time of day, left us breathless. This gave the dty a golden tinge. It is true what they say "Jerusalem is indeed the dty of gold.' The next morning, we were on our way to the Western Wall. We had seen many pictures, paintings and representations of the Wall. But, to see it first hand was a wondrous experience. The Wall was separated into mens' and ladies sections. We could see Jews of different backgrounds praying at the Wall. Some of the men wore phylacteries; others just placed their hands on the Wall and prayed from their hearts. Others, were reading from the psalms. I went into the synagogue adjacent to the Wall. At that time, the Kiddusha was being recited. I responded Kadosh, Kadosh, Kadosh along with ihe other congregants. After the Kedusha, an elderly man approached me who, I later learned, was the ShammuB. He welcomed me with a universal greeting,Baruch Habah. He was dressed in the Eastern European garb of a Chasid. He was not put off by my touristy costume which was topped off with my Nebraska Cornhusker National Championship T-shirt and Big Red baseball cap. We found the vast mtgority of the people of Jerusalem talkative and very friendly no matter what their religious orientation. One of our tour was from Georgia. A congregant from one of the synagogues we worshiped in wanted to know if there still were slaves in Georgia. He was an immigrant to Israel from Eastern Europe and his entire education of the United States seemed to be gleaned bom the movie, 'Gone With The Wind." In Jerusalem, we visited many museums, one of which depicted the history of the dty through the

eyes of Kings DaVid and Solomon. We went through several archeological digs which supplemented many of our religioua teachings. We went to many of the Jewish religiouB sites and tombs of our ancestors. One cannot imagine ihe passion unless one is in Jerusalem experiendng the touch, sense and sights of the history of the our people. Jerusalem is both an andent and modem city rolled into one. As andent as the Tomb of David is, the Israeli Supreme Court building is a modem architectural feat which merges the past and present! One should not miss seeing and walking through the building. Since Frances is a decent at the Henry Doorly Zoo at Omaha, she alwajrs makes it a point to visit other zoological parks. She talked me into visiting the zoo in Jerusalem, which was built in 1992 and still expanding. The zoo is unlike any other we visited. The theme of the zoo is animals mentioned in the Bible. At each exhibit, the Bible passage was posted along with each animal displayed. This.gave visitors an opportunity to review and become educated about the various animals mentioned in the Bible and their roles in the various Biblical passages. The zoo was a modern landscape marvel with its lagoon and fragrant gardens. There are many impressive sights and activities in Jerusalem. We were fortunate to visit the Hadassah Hospital and view the Chagall windows. Also, actually planting a tree for future generations gave us a feeling of finally accomplishing the <TNF task which we both began in 1948. Another heart rending experience is a walk through Yad Vashem, the memorial to the six million. This is another experience which should not be missed. Tourists tmm all over the world come here to bear witness of man's inhumanity toward fellow human beings. The experience of being in Jerusalem surpasses all expectations. This very old dty with its new environs stands as a beacon for the Jewish people. It gave us so much pride to walk in a dty and know we were part of the migority. We felt that not only were we American dtizens, but we were also a part of the Jewish presence in Jerusalem. Every year in the past, we have prayed, *Next year in Jerusalem." lliis year in Jerusalem, along with the shechyanu, we said, 'This year in Jerusalem.* Our fervent prayers firom now on will be, "Next year in Jerusalem, once again."

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ADL1995-96 memo book salutes Jerusalem's 3,000th year New York, NY...The 3,000th annivenary of the holy dty of Jerusalem—spiritual home of Judaism and a center of religious significaace for Christianity and Islam—is the theme of the AntiDefamation Lease's 1996-96 Memo and Date Book. Photographs of Jerusalem, its people and religious observances by.the three mcuor faiths are interspersed throughout the spiral-bound publication. The date book's calendar is organized so that two weeks can be viewed simultaneously. Purim, Ramadan, Tet, Ash Wednesday, Kwanza, and American Indian Day are but a few of the religious and ethnic holidays in the date book's traditional listing, reflecting the religious and multicultural diversity of America; a glossary explains the significance of the various celebrations. The publication also includes a special section for important names and addresses. The first edition of the date book, issued 40 years ago, was designed as a tool for teachers planning the school year so that they would know about dates that were important to their students. As America's population became more and more diverse, it has become an important guide not only for educators, but for students, businesses and organizations scheduling conferences, workshops and special events. The Memo and Date Book is available for $4.95 per copy. Send check or money order to: ADL Memo and Date Book, 823 United Nations Plaza, Dept. MDPR, New York, NY, 10017.

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pV* ByC«rlAlp«rt Haifa - Names make the new*. Each year at thiB season, we present our selection, in alphabetical order, of the top 10 new names whith made the headlines in Israel during the past 12 months. Once listed, a name does not qualify again . Avraluun Burg, riaing young star of the Labor Party, resigned his seat in the Knesset and was elected Chairman of the Jewish Agency at a time when the Agency ia facing serious problems of organization and fund-raising. Rabbi Benny Elon, regarded as the leading spirit behind the demonstrations around the country which protest against the poUcies of the Rabin government in dealings with Arafat and the PLO. Ales Goldfarb. Elected to the Knesset as a memberof the right wing Tsomet party, he seceded from that party, joined a new splinter group and then threw his support to the governing coidition in return for a cabinet post as Deputy Minister of Housing. This year his last-minute vote in the Knesset for the coalition, narrowly defeated a Golan Heights bill. Motta Gur. He was the commander in charge of the Israeli units which captured the Old City of Jerusalem in the Six-Day War, served as Chief of

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Staff and embarked on a political carter which took him to the (^abinet, but made true hMuUines this year when, a vietiiia of cancer, he tragically took his own life. Avigdor K»h«Unl, one of the heroes of the conquest of the Golan, and a Labor member,of the Knesset, has this year spearheaded the campaign to arduse public opinion againsti abandoning the Golan, this in opposition to the policies of his own party. , Mashina, Israel's top rock group, was scheduled to make its farewell appearance at the Arad folk festival. More than 20,000 youth, most of them teen-agers, sought to rush the entrances. In the ensuing crush, three were killed and scores were iivjured. Mi^-Gen. Amnon Shahak was named Chief of Staff of the Israel Defense Forces and found himself at the center of a controversy over the degree to which the country's military and security considerations are influenced by political pressures. Rabbi Avraham Shapiro, former Chief Rabbi of Israel, headed a list of 16 leading Orthodox, Zionist rabbis who ruled that evacuating military bases in Judea and Samaria constituted a danger to Jewish life, hence soldiers would be justified in

refusing to obey orders to take part in such evacuations. The result was a storm. Nachahon Waxman, an Israeli soldier, was kidnapped by the Hamas and held hostage against demands for large scale release of Hamas prisoners. When the site of his captivity was discovered, an Israeli rescue team stomped the place, but Waxmanwas killed in'the ensuing fight. Adi Zemah,a profeaaor at the Hebrew ' University, was the center of a public controversy when the press •|{)UBhed well-grounded accusations that he emptied violence against his wifis. The discussion revolved around the question whether such matters are strictly private within the family if no criminal complaints are made, or whether a higher moral code demands that society take action. These are the 1996 new names of the year. As a memory test, how many names from last year's list can you identify? They were: Jacob Frenkel, Aviv Gefen, Dr. Baruch Goldstein, Haim Haberfeld, Prof Amos Komomik, Rabbi Uzi Meshullam, Ora Namir, Rafi Peled, Gonen Segev and Nissim Zvilli.

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I SYNAGOGUE ACflVlflES Sunday. Sept 24 Momky, 8«pL 2S Frtday, Sapt 29

...7.-00 p.m. not awtor than 7M pjn. 6:62 p.m.

BETH ISRAEL SYNAGOGUE ^^ Sundajr.SeptM Moming aerrice ~ Ifincfaa. R08HHASHANAHI Monday, Sept. S8 , Morning «ervice.._ ; IVvah reading „ Semun. .„ Shofar ; Muaaf.

n

7:30 a.m. .9KX) a.m. .....9:46 a.m. 10:15 a.m. 10:46 a.m. IMip.m.

Saturday, Sapt ao Morning aeiTiee —--.„.-.-^-..-.-—...—AU *Jt. LeMon with the Rabbi.-. -.-.-.-.^.£M pjn. Mindia .6.40 p.m. Havdalah .;,-.-.......-..7:49 pjn. Sunday, Oat. 1 ~~^ Blorning service 8:30 a.m. Kevair Avot aai vioea Golden HUl Cemetaiy IIKX) a.m. B'nai Jacob Cemeteiy -11:30 ajn. Beih Shalon/Mt Sinai— JMMO BHH (Fiaher Farm)....-. -.U..1.-00 .pjn. Taahlich aervice and pieaic..—......——.-.-.-4:80 p.m. Mincha. — 6:46 p.m. Monday, OetS Moming Mrrioe. 6:30 ajn. Mincha. .6>46p.m. EBKV TOM DPPUR TMaday.OatS Moming aerrioe — 6:30 pjn. Mincha. .—.-..— -.-..-. .3.-00pjn. No Ciod altar. .—.. -——4:15 p.ai. KolNidre 6:J0P-«-

BOSHHASHANAH Sunday, Sept. S4 First servioe Second swice

Monday. Sept. 85

Moming service Young children's service Family youth service

B08HHABHANAH 8anday,8apt.a4 Ma'ariv „ Manday.SaptM Moming aervioe -.... Alternate Mrrioe Tuhlich aenrioe Minha-Ma'ariv .-.. „ Taaaday,Sapt.M Moming service Minha-Ma'ariv SHABBATSHUVAH rrtday,8«pCM Minha-Ma'ariv 6:16 p.m. Satufday.Sapt.'ao .8:46.p.m.

10.<X) a.m. 3M> pjn. .3KX) p.m.

i TOW Tnaaday,8epta8 Torah on Wheels (TOW) will be held from noon to 1:16 p.m. at Grace Mayer Ins. Co., 10050 Regency Circle. Host is Gary Kaplan. Reservations are required. Call the Temple office at 666-6636. ADULT BDUCATUm llinraday, Sept. 88 Sisterhood adult educatian dass. 9-.30-10-.30 a-m. Taking a New Look at the Jewish Holidays," using Arthur Washow's book Season of Our Joy: A Modem Guide to the Jewish Holidaya, led b; Rabbi Stiel; 10:30-11:30 a.m.--'Modem Jewish

BEYT SHALOM Mday.Saptas

Barrtaaa are now mrj Mday B%ht at 7 JO pja. at ttw Saaond Unitarian Church, 8018 S. 118th St., OaH*a. Baali HadMUdi a«Ttai wiU ha haU te aonJuMUan wUh B-aal Uraal at the ayaarifM at 818 l||mtar8t,0wnciir " f laA HaAanah dbUdnnlli aarvtaa and a "^Mvisa win ba hald at tba hoaM fT Marti N( mt Ana Cacpanlar, 88 Indian HiU Bead, CannaU •t 8 pm BiVt BkaitM wa hMt a pi*la a^aMlta «Mi asrrisaa. tvafywa ia

8:30 a.m. -.. A46 a.m. AM p.m. .6KMp.m. .ASO a.m. 7:10 p.m. 6K)0p.m.

Moming services Minha-Ma'ariv

ASO a.m. „ „ IMpja. Sunday, Oet.1 Memorial service, Beth El Qemeteiyl IKX) a.m. TOMKIPFUK l^iaaday, Oat 8 Kol Nidre*

_

.".....-

6-.30 p.m.

*Servioet in main aanctuaiy only. Wednaaday, Oet. 4 Moming service 8:30 a.m. (Includes Yizkor and Muaai) Alternative servioe 9:46 ajn. Study session (Rabbi Jules Haiiow) 3-.30 p.m. Minha-N'eila 4:46 pjn. Sounding of Shofar. jipprtndmateljr 7:20 p.m.

SHABBAT SHUVA Friday, SepC 88 Family reconseoatian servioe Sunday, Oet 1 Memorial service.(Temple Israel Ometeiy) TOMDPPUR lHaaadaT.Oet.8 First aervice —.....-.„.fl^fiffA fffYtflf

•

'T* ..I

.1 Sifitm

488-8860 7:30 p.m. IKW p.m.

Friday, Sept. 88 .800 p.m. Saturday, Sept 88 Servicee...— .9:30 a.m. EBKV BOSH HA8HANAH

6:16 p.m.

Services

r-iif^'iS-f"

weoneenay.A^Di* e Morning (ervioe — lOKtO a.m. *Etfaics panel dismsaino" tbUowiag moming service Young diildren's service.1:30 pjn. Family youth service .2:30 p.m. Afternoon service .8:30 p.m. Yizkor and Neilah seiriee. 4:46 p.m.

Services

..«.-.-.».-.—..-.».-.......-.-

J^iiMpJs.

Services....8:30 a.m. Jr. Ccngrsfatkn .-.— lliM ajn. Mincha/Maariv -.....—.-.-.-.-.7:10 p.m. Tnaaday, Sept. 88-aaeoad day SenrioBs , .8:30 ajn. Jr. Congregation.-..-... .- —.—! 11.00 BJn. Mincfaa/Maariv.. 7:10 PA.

Friday, Sapt 88

ROSE BLUMKIN J^ISH HOME Saturday, Sapt 88 Shabbat service_„.„._ -.900 a.m, (Led by Rrfibt Rath Blwstsin) BBBV BOSB HA8BAHA 8a«da(y.8apt84 Services -...——...,.-.-.-.-.— -..7.O0p.Bi. B08BHABHANA Serrioes.

Tnaaday, Sapt i Shabbat service.

Saturday, Sept 80 r.Oat8 KolNidre

'i'oetT

CHABAD HOUSE fl8T*llM

...9O0 a.m.

BOSHHASHANAH Sunday, Sept 84

Wadnaaday,Oot4 Servioss -; JOOaJu. Yiskor 10-.80a.m. Mincha and Keilah. .6:48 DJn. Services will be led by Don Sehwarts or Rabbi Mudmo Shecfaet

B'NAI ISRAEL SYNAGOGUE Wdiflr. ..7Mp.a -.7:80 pji -8-JOaJi

Oatl -llMi

MNMNMM aaMWiwanniiwramnTntiT •ttNMMtgiMlMasaMMMMMIMMMiaasWMIi

^iise^ ."^i^naflMceaBt

6:45 pjB.

Moming service.

.-. AOO a.m.

7.00 pjn.

BftwrCbatoO—liny

9:30 ajn.

Moming I

.-..900 aJB. day

TOMEIPPUB Tnaaday, Oet8 Kol Nidre

.SOOpjn.

Evening I

Saturday, Sapt 80 .JHMajB. 1006 a.m. llM>a.m. 11:30 a.m. .JiM p.m. -4:16 p.m. 0:14 p.m

A16 p.m.

Sd'S'XScSw^'''•'="'•••"•"^^' CONGREGATION TIFERETH ISRAEL

Services.

RECONSTRUCTIONST 8YNAQ0QUE »

VMday.aapcn

Shabbat evening senica 8:18 p.m. Babhi Airiel, Bafafai Stiel and Cantor Contaaa wi^ officiate. Rabbi Stiel will apeak. Hie Onag Shabbat is spcnsorsd by the Temple Siatetheod. Shabbat CoMMa to Ton Rabbi Axriel and the Temple Youth Group will lead a Shabbat service at Remington Hei^ta at 3:46 p.m. Saturday, Sept.» Shabbat moming service ....11:16 a.m.

8:00 a.m. 7KX»p.m.

1^Mada]r,8ei»t.9S Morning Miriee........... ~ 7:30 ajn. Torah reading...--.StM) a.m. Sermon -....».9:46 a.m. Sho&ur _ —....„„10:16 a-ni. Musaf. .........10:46 ajn. Mincfaa. .....7.00 pjn. Havdalah. 7:56 p.m. FASTOPCKDAUAH Wednaaday, Sapt. t7 Fastbegina — 6.-04 a.m. Morning lerTice. „.„.....-.-.-....—.---..6:30 ajn. Minrfm —....-..„„.-..6:46 p.m. FastMids 7:56 p.m. Thnraday.SapCM Morning lerrice .—.-..-—.—....-. -...6:30 a.m. .„-..—.„—.-...6:66 a.m. FHdaj.Saptn , MeiTiing aervioe 6:30 ajn. MindiWKabbalatShabbat .6£0p:m. 8HABBAT8HUVA

TminFPUH Wadnaaday,0at4 Moming •errioe..-.-. —.„-—— Torah reading. -.--..-— Semoci. Yizkor _. H Mincha. Neilah. Faateoda. A -

BETH ELSYNAGOGUE

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A New Year's message 'Let the »un ahine in...' I remember faintly. It waa iang at Buininer camp. A rouaing morning song to welcome the new day. ' Hie new year It>egin8. Can we rescue the overcast soul from its burdensome turmoil, grief, disappointment, hostility, fear? Can we, somehow let the su^ shine in, whatever the past year's now ebbing tide imposed on us. Is newness the gift, alone of youth? The reversal of the process lengthening t^e night begins before Jan. 1. The sun will be shinning longer to lengthen th^ day. To mark this natural phenomenon with inner renewal is not so easily accomplished. Moral, spiritual and emotional alterations %re more likely ^ require miracles. To let the sun shine into our souls we must become far more mature and healing in our ways. It is not chronology that counts. It's the quality of our spiritual vibrancy. What a cheerless commentary on human frailty! Most of us know inside what it takes to let the sun shine in. Yet we don't do it. It is not that we lack the intelligence. We simply lack the courage and the sunlit priorities.' We put our investment of energy and purpose into wrong-headed, selilsh directions. "What I want" and "what I need" are the perverse values by which we distort our relationships: self-centered place of darkness. I believe the sun shines only upon times when we walk the path of "what we want," and "what we need." I think it all begins with the ability to share our dreams. Whether it's personal conflicts, separating brothers and sisters, husbands and wives, or it's communal t^nsions,separating Blacks and Jews, Hispanics

Happy Ne^v Year

lUbMAcyeliAviel and Asians, people of varying religions or racM. Theni can be no joyous encounter of our shared humanity till we hear and understand each other's dream. ...^^.^^^ A dream is a luminous ray of hope that sustains ' our. lives and rescues each of US from momentary despair. A dream is the brightest of stars arraying the night with twinkling beauty. To support in each other the grasping for hope, given life by our dreams, is to let the sun shine in. > I saw the sun shine in places of great risk in Israel during my recent visit But the truth is, we all live in places' of great risk. Violence, despair, hunger is everywhere. Frustration, hurt, sorrow, is a universal reality. The threat to personal well being is ever present because we are truly fragile beings. We are physically fragile. We are emotionally fragile. Don't think those who simply walk upright and briskly into the day have no inner doubts or terrors. Every life is at risk. Darkness of spirit is a step away. The antidote to the darkness and terror is the dream we each dare to formulate in our soul. To reach for stars is not impossible. When we share our private dreams with our loved ones, and then make it possible for one another to move even a slight space toward sunlit dreams with re-invigorated hope, then the new year begins; that very moment the new year begins. So we are told on Rosh Hashanah. So we learn, we who are blessed by the sun in our lives and loves. I remember the soaring spirit of a youthful day in summer camp, singing..."!.«(the sun shine in.' May th^ sun shine in on all pf us and our loved ones. A sunlit new year to you.

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A New Year's message

SabMRadi ESirenatein Yet, we can't undenetimate the importance of the Roflh Hashannah if a time) of reflection on the past BJE and their enabling us to work with Dr. lionell to help UB think more cleaiiy about the fiiture. This, Wolbeiver. ' of course is in stark contrast to the secular celebraWith Federation's help, our tchool has become a tion of New Years. Its pretty hard to do a lot of force for continuity in our congragattoo. thinking when jrou've got noise makers blaring in These are just two of the many programs of your ears and corks popping in your face. Jewish continuity that Federation is funding and of That we Jews have set aside time for serious which we should be proud. We, the members of the reflection is a strength of our tradition. Equally community, now have an opportunity to help our important to t^ng of time for reflection is the crite- Federation do an even betto-job. ria hy which wuse to reflect Federation will be asking us to discuss specific Fortunately, our tradition providee us with sound issues at community meetings. If we want to criteria by which to judge our lives. The tradition strengthen our community for the future, it is wante us to examine our connection to family, com- important that we participate and make our opinmunity and especially to spirit ions heard. Similar to our personal stock-taking at this time of I wish us all a hanqr New Year, as we each, indiOrear is the process that the Federation is undergo- vidually, enrich our Jewish lives throu^ examinaing. Hie Strategic Planning process is one that will tion of ourselves, and as we enrichj>ur community involve everyone in the community in the process of throu^ examination of our Federation, looking at the past and thinking with fresh eyes shining example. We need to continue to get our about our future. kids to Israel, and this program not only helps famiBut just as our personal Rosh Hashanna process lies to have the financial ability to send their kids to has Jewish criteria, so too, should our communal Israel, but makes the trip something to which, from process. Everjrthing should be judged according to a young age, the kids themselves wiU look forward. the dual objectives of the Federation that Howard llie Community Teacher program is one that has Bloom has put forth: our service agenda and our benefitted my congregation immensely. In the past continuity agenda. year we have doubled the size of our school. This This is not to say that Omaha is not already outr success is due in large part to our congregants who standing in its committement to both of these objec- have worked tirelessly on our school, in particular tives. Marty Rosenberg, education director; Rebecca As a rabbi, I can best speak to the continuity agen- Bloom, head lay teacher, and our many parent volda. The BJE's Passport to Israel program is one unteers.

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Beth El Synagogue Pr Be Executive Committee PresideiiU.^ Vice Presiaents

Bruce Friedlander Bruce Shackman, Hollie Fineman, Ed Fried ,(Computer-MIS) Secretary t Michael Abramson Treasurer '..Howard Epstein Past President Saiiford Friedman

Board Members Harvey Cooper, Saul Davis, Bob Epstein, Ron Feldman, Richard Fellman, Margie Gutnik, Dr. Bruce Gutnik, Art Grossman, M'Lee Hasslinger, Dr. Fred Kader, Marcel Kahn, Ilene Klein, Michael ; Linn, Scott Littky, Sheila Polikov, Lynn Remer, Zoe Riekes, Gary Rifkin, Howard Ruback, Aaron Shefren, Susan Silverman, Richard Stern, Joye Wees, MarUn Wolf.

Men's Club 'President Vice-President Secretary Treasurer

Michael Linn Glen Fineman DeatllS Stanley Mitchell Paul Axler, Belle Berger, Mirel Berger, Abe Berk, Dr. Andrew .Friedman Joseph Bernstein, Edna Blatt, Amy Blumenthal, Celia Bonstein, Esther Broscow, Joseph Bucheister, Sisterhood Joe Cohen, Shirley Cohen, Jacob Enoch, Donald Chairman Enid Blumenthal Fischer, Joe Fishel, A. Ruth Fisher, Allan Forman, iProgram Gloriann Levy Khaya Gopenko, Abraham Gendler, David Ghckson, Treasurer .....Arlene Caplan P^'"'' G°'<'> Joe Gotsdiner, Evelyn Green, Elmer Membership ...Beth Ginsburg and Judi Moore Greenberg, Rachel Haddad, Doris Haykin, Muriel Hospitality Helen Kay 'Mickey" Katzman, Ethel Kerns, Patricia Anne Committee at Large Selma Sadofsky Kitsch, Greta Klein, Dorothy Kooper, Doris Koom, ' and Sheila Rosen Leonard Korney, Lillian Kraft, Homer Kripke. Ways and Means Joye Wees and Donna Olesh Helyne Landers, Frieda Lefkowitz, Eava Manvitz, Rose Meyerson, Henry Miller, Louis Morrison, U.S.Y. Justin Mulnick, Rebecca (Reva) Nathan, Maurice President Aaron Shefren Newman, George Novicoff, Frieda Ohver, MoUie Vice President of Programming JeffShapiro Parsowsky, Norman Pitlor, L Label Ratner, Rose Vice President of Religious Education....Gila Drazen Roffinan, Arnold Roseman, Geri Rosenstein, Arthur Vice President of Membership and Salkin, Sam Silver, Bernard Simon, Ellen Rhoda Kadimah ShoshanaWees Siegel, Melvin Sinton, Betty Sloan, Ruth Render Vice President of Social Action and Stein, Paul Steinberg, Esther Swartz, Lori Harris TikunOlam _ Andi Gutnik Sweet, Emma Uehling, Anne Weitzman, Sadie Vice President of Communication Michelle Lee Wintroub, Erwin Witkin, Samuel Zacharia.

BafMitsvah

BatMitzvah

Mitchel Weiler Dustin Friedman Aaron Aizenberg Ryan Tichauer Andrew Shefren Russell Moore David Saylan I Mendel Kurland Michael Fineman Matthew Kutler Joshua Wolfson David Pitlor Andrew Finkle Michael Parsow Joseph Spiegel Jonathan Linn Aaron Rich David Epstein Justin Lerner

Sarah Hasslinger Rachel Riekes Stephanie Goldstein Brittany Epstein Sara Gordon Rachel Kubart , Michelle Kfalashock Rebecca Rennard Jennifer Lee Annelise Ocanto Courtaey Kirsbaum-Rabb

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Michael Joseph Fox Zachary Daniel Kahn ' Daniel Solomon Friedman Samuel Carl Moldo Daughters Gabrielle Miriam Fried Lauren Rachel Cooper Melissa Haley Epstein KyUe Beth Kirshenbaum

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:..... JaneRipi i Jjurry SoffiJaan, Micbad I Walto, Paul Epstein Secretaiy Sally Kaplan Treaauror Spencer Brookatein Honoraiy Vice Prcisident .Ajon Farber Past President. Robert L FVeeman

Board Members Jeanne Angalet, Thomas Baker, Jerold Dann, Steve Danon, Marc Delman, Dennis DePorte, Alan Fredricks, Don Oreenberg, Debbi Josephson, Angels Krieger, John Lehr, Lisa Lewis, Mary-Beth Muskin, Steven Redler, Rosalie Saltzman, Lisa Samis, Howard Shrier, Brian Siff, Stephen Simon, Tim Zweiback.

Men's Club President ^an Fredricks Vice President and Publicify,... Steve Danon Treasurer ^an Fredricks Membership Harry Gates Social Action and Community Service CoChainnen Philip Wolf ft Howard Needelman Past President Todd Manvitz

BIarrtag«s

Births Danghten Mr. and Mrs. Ron Bucher Mr. and Mrs. Scott Cantrall Mr. and Mrs. Bob Cohen Mr. and Mrs. Roger Edheimer Dr. and Mrs. Harris Frankel Mr. and Mrs. David Goldberg Mr. and Mn. Steve* Goldberg Iflr. and Mrs. Jim Greenspan Dr. and Mrs. Alexander Miller Mr. and Mrs. Dino Montemarano Mr. and Mrs. Gary Paskar Mr. and Mrs. David Radler Mr. and Mrs. Gene Reeh Mr. and Mrs. Andrew Robinson Michael Maroovitz and Mrs. Mimi Rogers Mr. and Mis. Bruce Simon Mr. and Mrs. David Sloebuig Mr. and Mrs. Charlie Sullivan Mr. and Mrs. Todd Zimmerman Mr. and Mrs. Jim Zipursky Sons Rabbi and Mrs. Aryeh Azriel Dr. Beth and Mr. Danny Bernstein Mr. and Mrs. Bob Brody Mr. and Mrs. Terry FinkJe Mr. and Mrs. Larry Ginsburg Mr. and Mrs. John Glazer Mr. and Mrs. Barry Grossman Mr. and Mrs.-Robert Hack Mr. and Mrs. Steve Katelman Mr. and Mrs. Justin Kohll Mr. and Mrs. Robert Merritt Mr. and Mrs. Ken Munzesheimer Mr. and Mrs. Matthew Placzek Mr. and Mrs. David Rockmcui Mr. and Mrs. Richard Schrager Mr. and Mrs. Andrew Werner Mr. and Mrs. Jim Zipursky

Sisterhood Education Vice President Helene Holmberg Membership, Ways and Means Programming VicePresident Jeanne Angalet Sisterhood Services Vice-President Vicki Chesen Recording Secretary Diane Graul Corresponding Secretary .Judy Siff Treasurer RuthCaiii Dues Secretary Veronica Danon Past President Sally Zipursky (Ck>ntinued on following page)

For the New Year and always

Bride Dri Carol Alperson Barbara Benenaon Tina Benjamin.„ Wendy Frank. t Laura Hendiicks Jill Honutein Michelle Kolm Nancy Krantx Karen KuUy....... Eva Meyerson Susan Rosinsky Angela Schrager. Julie Schrier Beth Seiner Susan Sophir Sheryl Tatelman JoAnn Weiler

Grooai David Porter Mart Warren Joe Meyers p-Derry Seldin Bryan VHIM Joseph Qoldftein Stuart Koior Howard Kutler Patrick OlCeeA Philip Handleman Lewis Rudy Aaron Goldman Bennett Ginsberg Jason Fowler Ramon Somberg Ariyeh Meier Michael Blatt

.'..

Deaths Andrew Anderson, Henry Appel, Lewis Asbyll, Helen Baker, Joseph Bernstein, Etlya Blyakher, Rabbi Saul Bolotnikov, Kenneth Brown, Helen Wessel Cherniack, Dollcy Dann, John Denton, Rozena Dorinson, Mark Harding Epstein, Rae Wintroub Epstein, Louis D. Fedio, Joseph Fishel, Ada Friedman, Warner B. Frohman, Abe Gendler, Hortense Gilinsky, Deborah Leigh Gilmore, Ruth T. Glaser, Pearl Gold, Miriam Gordman, Joe Gotsdiner, Brant Greenberg, Elmer Greenberg, Richard F. Gummers. Rose Hofifaan, Lester Holtzman, Bruce Horwich, Minnie Katleman, Sandy Keller, Doris Koom, Gilbert Larson, Helen Neilson Lindow, Zelda Lowe, Eva Manvitz, Harry Migdol, Beatrice Nassauer, LilUan Noodell, George Novicoff, Mollie Parsowsky, Norman Pitlor, Ruth E. Rice, Edward A. Rosen, Jae Rosenstock, Max Silverman, Ray Simon, Millie Sonanblum, Lori Sweet, Bettie Taren, Scott Weinstein, W. GeodKe Workman, Samuel Zacharia, Emil B. Zeiner, Gertrude Zweiback.

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BarMitsvah

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BabeecaCoren Baqjunin Fabrikant Adam Graham Mitchell Graham Thomas Herscb Bfyaa Kaplan ShinKapUn Andrew Miale JaeobWalUek

P«*«(^Bnt Brian Siff Prrymming Viw President Mard Brookstein Rdigiou* Vice President .1 Rachel Roberto Social Action Vice Preiident Karen Kacor TVaaturer i ...; JoahSamia Secretary JeaaieKriecer TYQ Uaaoa. Sara Jacobaon

Deaths Maty Shukart, Haniy Ai>pal, Qertnide Zwsiback, Joanne Wolk. BMf Fallak. lilUwi Nood^U, ftieda LefkawiU, Dolly Kutlw, Joaeph PriakUn, Lottie Erlich, Minnie Katleman, Lillian Ja«ka, Lewis Asbyll, Reva Suvalaky, Shirley Barman, Ida Speetor, Rose Konecky, Joseph Fishd.

BarMitevah

BatMitmrah

Nicholas Bohbot Jeremy Chaaen Matthew Chasen Marshall Comisar B«\)amin Jacobson Jay Kulakofsky David Kurs David Lipshutz Adam Nichols Jason Robertson Michael Schneider Adam Schwartz

Lauren Brown Board of Commi—ionara CaUiC<^ President..j|.....^_ Donald Oerber Julie Coren Financial AHMJPent Bany Kricafeid Allison Fine MembershipVice-President Zena Fishbain Tara Renstrom Administration Vice-President Don Cohen Whitney Taxman Secretary , Susie Shyken Michelle Taylon Treasurer JackKozlen Amy Willensky General Board Members

'

Marty Rosensteio, Sheila Tonips, Gary Parker, Ira Priluck, Allan Morris, Doris Parker, Alvin Ross, Marvin Parilman.

Senior NCSY President Jeff Katzman Vice President Amanda Mack SecretaryyTreasurer Annelise Ocanto Editor Boris Davidson Calling Committee Zac Gonsher Junior NCSY President Sarah Grossman Vice President .'...Ariel Shukert Secretary Rachel Katzman Treasurer ......Tamara Schneiderman

"To Our Many Qoob "Trieribs... CheftSheh Customers

Births DaoghtMr Scott and Barbara Brealisr

Deaths Bernard BeHowitz, "RUie G«ffen, Morris Halpem, Sandra Keller, Lottie Marx, George Novicoff, Emanuel Wishnow. Officers President Steven SommerVice President...... ;.Gerry Schuchman Secretary Coce Hill, Treasurer '. Howard Foldm an Trustees Alan Hersch, Stuart Goldstein, Albert Weiss

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A New Year's message Rabbi Joseph FViedman Aa we enter the year celebrating the 3,000th "Jerusalem* only when King Dayid dedicated it as anniversary of King David's establishment of the Holy City. Jerusalem as the capital of the First Jewish There is great dissension today, even in this Commonwealth, I am struck by certain historical anniversary year, regarding issues such as the and biblical parallel^. "Jewishness* of Jerusalem and the need for a "uniIt is significant to note that Jerusalem Js never tied' Jerusalem. The Rambam's Words ring eerily actually mentioned in the Torah by name, although prophetic 700 years later. What will be with our there are many allusions to it. When the Torah Holy City? From whence will this strong central speaks of Jerusalem, it always uses such terms as authority stem? ' *the place that G-d will choose,* or the place that The answer is stunningly simple. As the Rambam G-d will choose to make His Name dwell there.* clarified, Jerusalem couldn't become Jerusalem The Rambam (Maimonadies, 1136-1204) states until a king, David, established his unchallenged that there are three reasons why the Torah does not leadership over it. explicitly name the place that would be chosen by G- And, friends, t^at magnificent moment will hapd. First, if the nations had learned that this place pen once again. Vbi as we enter our synagogues this was destined to be the center of the highest religious High Holiday season, we will pray, time and time ideals, they would have occupied it and prevented again, "Grant.. gladness to Your land (Israel) and the Jews from ever controlling it, even as many joy to Your city (Jerusalem); flourishing pride to nations attempt to do today. David, Your servant, and preparation of a lamp for Second, the tribes in possession of Jerusalem the son of Jesse, Your annointed (the Messiah)— might have destroyed it; or, knowing of its spiritual speedily in our days.* ' imtMrtance, might have made it a center of idoltzy. Once again, a king in Israel will establish bis Which is precisely what happened during the reign Divine leadership over Jerusalem, and then all of of the Syrian-Greeks and, later, by the Romans. our questions will be answered, all of our doubts Third, and possibly most important, each one of assuaged, all of our issues resolved, the 12 tribes of Israel would have desired to have It is my sincere hope and pr^iyer that, as a result this city within its borders and under its control, of our heartfelt entreaties to the Almighty, this year leading to divisiveness and discord. Thus, the Holy we will celebrate the 3,000th anniversary of King City could not be designated until a King was cho- David's dty while witnessing the final redemption of sen, since a strong central authority could avert our people by the descendant of David, speedily in these problems. Hence, Jerusalem became our days.

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' Bjr Bert Lewis Whap I hear the word JERUSALEM, a hundred difTerent things come to mind. For one, some of my earliest memories are of my paternal grandfather speaking with reverence and awe of Eretz Yisroel. His remarks might be in reference to somebody actually visiting this holy place, although iii his experience, that wasn't commonly done. The time Fm recalling was prior to the establishment of the state of Israel-things were different then. In fact, in 1970, my parents celebrated their 50th anniversary by a trip to the Holy Land. They were the first members of my family to actually see the places of Zada's dreams. They were not the most sophisticated travelers, having only gone as far as California until the tour, but they returned noticeably impressed. They talked for weeks about the historic^ sights and the differences in our cultures. As I listened to their impressions, more than once I thought how sad it was that Zada wasn't tfiiare to hear the stories. Some years later, when Leonard and I took our first trip to Israel, I thought again how much it would have meant to this dear man, to know his own family members were actually traveling to the place of his dreams. There were many special times connected with that trip, and some stand out more than others. I wrote several articles about it and said (in the first one) how thrilling it was to awaken for seven straight mornings in Jerusalem. Thanks to the way the time di£ference affected my sleep, I was at the window in time to watch the sun come up on each of those days. While I know it's true that sunrise is a beautiful time everywhere, I still remember how breathtaking it was in that golden city. And I still remember thinking that such a view must surely be the most beautiful ever to be seen by mere mortals. A few years later, on a second such trip, I remember another wonderful moment. We had been in another part of Israel and were returning to Jerusalem. We were part of a group packed into the bus which had transported us firom one place to another and everyone was anxious to get back to "home base.' The guide spKike into his microphone and told us we were approaching our destination, that we'd soon be at a very high point which overlooked Jerusalem. As he promised, the bus soon stopped and we were invited to get off and participate in a most meaningful little ceremony. A bottle of kosher (of course) wine was produced, along with yarmulkes, and everyone added a voice to the most beautiful recitation of the sheheheyanu I had ever heard. It was, indeed, the perfect response to the act of having arrived in Jerusalem. I suppose that particular scene is not unusual, but for us it was a first and, though it has been more than a decade, I remember every detail. I'd like to think that Td have the same kind of emotional reaction today, arriving in Jerusalem and expressing that prayer of gratitude for the opportunity. "The first of those visits to the Holy Land was greatly enhanced by our traveling companions. A very dear aunt and uncle (Califomians), allowed us to noodge them into saying they'd go, too. My uncle was interested, but Fm not sure he had very strong feelings about the desire to go. My aunt, on the other hand, did. It was a dream the had tucked away in the corner of her mind, and watching her as the dream materiahzed was definitely a fringe benefit I should also add this aunt probably came by her dream rightfully....iiiy aforementioned Zada was h«r father. Isn't it interesting how all the UtUe pieces making up life's experiences come together and form a picture? The sigfau and sounds of Jerusalem will always stayinmyiMinary. The ancient strasU and itructurw, the diffaivnt peopis /^prMentinc such different cultures, the unusual customs, the varied attitudes concerning rsUgion (both ours and others)....so much for the sens** to sort out and understand. Isn't it woodsrftil to know that the phrase at •nd of the Haoadab is now ao anashnniaBT

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The Gourmet Touch -- breaking the fast Wi»e. (JTA) — Freparatioii for the break-the-fast meal cfun easily be completed the day before the holiday. After returning from a full day at synagogue Cseling hungry and tired, the last thing one wants to do is reheat leftovers from last evening's dinner. Instead, this make-ahead meal begins with the simple ritual of blessing the challah, which is then broken into pieces for all to share. A glass of any kind of juice is followed by the traditional herring. Use some, or all of the following recipes, and add a tossed salad, if desired. Leftover honey cake, with assorted fresh fruits and coffee or tea is the finale to the meal.

WDX POINT,

Herring n' Cream 1 lb. herring tidbits, drained, rinsed and drained again 112 cup light mayonnaise 112 cup light or nonfat sour cream juice of 112 lemon 112 green pepper, cut in small squares 112 red pepper, cut in small squares I I tsp. celery seed 1 tsp. sugar or substitute 4 green onions and tops, sliced In a large bowl, combine all ingredients except herring and mix well. Stir in herring. Chill for as long as three weeks in the refrigerator.

Salmon Mousse with Dill Sauce 1 can tomato soup 1 large package cream cheese, softened 2 Tbsp. unflavored gelatin (dissolved in 114 cup cold water) 1 large can salmon, drained and flaked 1 cup mayonnaise 1 green pepper, chopped 1 cup celery, chopped 1 small onion, grated 1 Tbsp. capers (optional) 1 Tbsp. Worcestershire sauce 112 tsp. salt; 114 tsp. white pepper In a saucepan over low heat, stir soup and cream cheese until cheese dissolves. Add softened gelatin and stir until blended well. In a large mixing bowl, combine all ingredients and mix well. Spoon into a well-oiled or nonstick vegetable sprayed fish mold (or mold of choice) and chill overnight. Unmold on a lettuce lined platter. Dill Sauce: 2 cups sour cream 1/2 tsp. salt; 1/4 tsp. pepper 2 Tbsp. sn^tped green onions or chiues 1 Tbsp. snipped fresh dill or 1 1/2 tsp. dried dill 3/4 cup coarsely chopped cucumber Mix all ingredients and chill well before serving with mousse. Note that low-cal mayonnaise, cream cheese and sour cream can be used.

Chicken Salad The chicken for this recipe can be from a leftover roasted bird or from quickly poached chicken breasts. 2 whole breasts of chicken 1 Tbsp. vegetable oil juice of 1 lemon salt and pepper to tatte DroMnn^ 2 Tbsp. light soy sauce 1 Tbsp. rice vinegar test and juice of 1 orange 2 Tbsp. honey 2 Tbsp. chili oil 3/4 cup vegttablt oil , I tsp. SMCAIKM ptppv flaJu$ (c^HonaO

Addftionall IngradientK 1/226. snow peas 1 cup sliced water chestnuts aalttotaste If using cooked chicken, cut mea^ into chunks, lb cook breasts, oil a baking pan, place chicken skin side up, sprinkle lightly with salt, pepper and lemon juice and cover tightly with aluminum foil. Bake in a 350-degree oven about 25-35 minutes. Cool; remove skin and bones. i Cut meat into chunks. Combine all ingredients for dressing. Right before serving, mix cool chicken, snow peas and water chestnuts with dressing.

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Marinated Carrots 2 lbs. baby carrots 2 green peppers cut in julienne strips 1 can tomato soup 1 /2 cup vegetable oil 1 cup sugar 3 / 4 cup vinegar 1 tsp. mustard 1 tsp. Worcestershire sauce Cook carrots in a small amount of water until tender and crisp; drain well. Combine remaining ingredients in a small saucepan, cook and stir until sugar is dissolved, which is about 5 minutes. Pour over drained carrots and chill at least 24 hours.

Green Pasta Pie 6 02S. linguine, cooked and drained 1 Tbsp. vegetable oil 2 beaten eggs 1 10 oz. package frozen chopped spinach, cooked and drained 1/2 cup snipped green onioak 1/4 cup snipped parsley 4 eggs 13oz. package cream cheese, softened 1 cup buttermilk 1/2 tsp. Worcestershire sauce 11/4 tsp. salt; 1/8 tsp. pepper

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Combine noodles, oil and 2 beaten eggs. Press on the bottom and up the sides of a 10-inch quiche dish or pie plate. Cover edge of pasta with foil; bake in a 350degree oven for 7 to 10 minutes or until set. Beat together the four eggs, cream cheese and buttermilk; stir in spinach, onion and parsley. Add seasonings; mix well. Spoon into the pasta shell. Bake in a 375-degree oven for 25 to 30 minutes, or until knife inserted in center comes out clean. Let stand 10 minutes before serving. May be reheated, if desired. This recipe yields 6 servings). A Roah Hashanah Dinner for All L'Shanah Ibvah — "May you be inscribed for a good New Year* will be repeated throughout the synagogues and in Jewish homes starting at sundown Sept. 24. "May it be a good sweet year' is the theme of Rosh Hashanah. Jews eat accordingly during this period, with many dishes prepared with honey. Years ago, Grandma could be counted on to bake the challah; grind the fish for gefilte fish; grate the horseradish; make, fill and shape the krsplach; and simmer the chickens for soup. But Umea are different. The round challah •tuddad with raiains, gefilte fish and horaeradish ia available at local markets. If time pannita, try a new version of gefilte fish or hoaay cakta that can be made ahead of time, froaan uatil naaded and uae the time to prepare othar radpaa fcr thla apecial holiday.

ROSH HASHANAH Warm wtshes for a New Vear filled with health, happiness and prosperity. Cad u Mt if fw IK «U||bh (M

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JenuaIeiii...B multj-faceted dty which haa such special, unique and different meaninga and emotions for everyone. A provincial small town for many, many years, it has been transformed into a lively, thriving, blustering metropolis. Our family was fortunate to be able to live in Jerusalem for three weeks during December, 1981. Sarah, our oldest daughter, was attending Hebrew U., and her sisters, Jennifer and Charlotte, and her parents, Al and I, Uved in an apartment, pretending we were actually Jerusalem residents who belonged there, not tourists passing through on a bus. A particularly memorable experience was attending a concert withHeniyk Sseryng, a Jewish Polish violinist soloing with the Jerusalem Philharmonic. Szeryng, a world-class violinist, has performed often in Israel, and during the Six-Day War he gave special recitals in Europe and the U.S., donating the proceeds to the Israel Emergency Fund. In 1972 he donated to the Israel Philharmonic Orchestra a valuable Stradivarius violin, renamed by Szeryng the Lyre of David. We were all seated in the beautiful concert hall which was jammed with music lovers. Out walked the mayor of Jerusalem, Teddy KoUek, to light the Chanukah menorah while everyone rose and sang the blessings.

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What an incredible bonus—to be in Jerusalem during Clynufcah, and to see thousands of people cefebratil^ in a public ceremony, acknowledging their JewishnesB. i The concert began, and Jenny, our violinist daughter, and I could not contain ourselves and began whispering discreetly, so we thought, about various aspects of the music. All of a sudden I felt a hard karate chop on my shoulder. I whirled around, heart pounding, to find a little old lady seated behind me, hissing a barrage of Hebrew, no doubt berating me for daring to talk during the concert! I was both embarrassed and slightly amused. I couldn't help but smile at her chuzpah. I slunk down into my seat and could only focus on her intensity and concentration on the music for the rest of the concert. What pride she had in her aty, her orchestra, and in herself I will always remember this woman who represented to m6 a city of people who valued music, who supported an orchestra in a city so new in many ways, so young to have such a wealth of fine musicians. Jerusalem hungers for, expects, and demands the best, and I felt so proud to be a small part of this great dty, so proud to be a Jew.

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Paperworks - 'Why Jerusalem'? ByAmy Naefanan Potaab

After our engagBment, Alan and I knew that our new life together would aoon take place in Jeruaalem, Israel. Alan had been there for over the pafit five years, and I in Madison, WiBCon|un. Ehren as a professional with a decent education, work in Israel is hard to find. Alan and I learned early on that to "make if in Israel (unless you have family to assist you or were bom there), you must be veiy creative. Alan's background as an artist and hand paper maker, and my love of art and people, led us to the creation of our business, Jerusalem Paperworks. Back in Israel, we got our start with-virtually no resources other than our bicycles, knowledge of paper making, friends and lots of belief that what we were trying to do, meant something to us. Our idea was to create a good quality handmade product incorporating fibrous materials that were indigenous to the land of Israel. Some of these Ingredients' include firiits and plants of the bible such as fig leaves and pomegranates. To begin, we hopped on our bicycles and searched throughout Jerusalem, where we might find the items we needed to begin our adventure. Any paper maker knows that you need wood to create your 'frames* and "deckles' (essential to form a sheet of paper).

Finding wood in Jerusalem is not an easy task when you have no money. Being creative and humble, we searched in other peoples' resource bins, called garbage cans. We found all the scrap wood we needed and strapped them to our bicycles (our only source of transportation). The organic materials'such as fig leaves were found in abundance. A friend who lived on a Moshav (communal neighborhood) up in the mountains on the outskirts of Jerusalem, decided to join in on ot|r adventure. She was a printmaker who lived on a gorgeous piece of land big enough to handle all our paper making needs. So, everyday, until the Persian Gulf war began, Alan and I trekked up and down the mountains of Jerusalem making our paper and planning our strategy for selling our work. It was a very spontaneous but heart felt decision to leave so abruptly. We knew we would return and continue our immigrantehip and our paper making. It's now been five years since our return to Omaha. We miss so completely our Ufe and home in Jerusalem. We will return with our twins, Ezra and Adeev, as soon as we are able. Jerusalem is in our heart and spirite and anything that we can do to create our life there again, we will do.

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A visit to Jerusalem We hud been planning a trip to Iirael for Mveral yean, but when we found out that on» of David's Israeli couaine was planning a July wedding we decided that the wh^le family would definitely want to be there. We ware not too pleased about being in Israel during the hottest part of the year, but the fact that it was school vacation meant we would have plenty of time to spend with family and sight'See. David's Uncle Joel and Aunt Tova bad arrived in Israel in 1947. Joel had offered to show us around, and quickly became known as *the tour guide." Since David did all the driving of the van we had rented, he became the bus driver.' Several times, such as the day of our trip to Jerusalem, our 11passenger van was full of family members. A trip to Jerusalem was planned for several days after the wedding. Joel had made reservations w«U in advance for a tour of the Kiytel, the cavee under the western wall. First though, we toured the Tower of David, an andent citadel. The citadel is a square of andent stones. In the center of the square, excavations have been made, and ruins have been found going back to Roman times. From the top of David's Tower you can see much of Jerusalem. On one side you can see modem Jerusalem with its hoteb and modem buildings. On another side you can see old Jerusalem with its andent buildings and the golden Dome of the Rock. After the tour of David's Tower which was filled with Eascinating exhibits about anderlt Jerusalem, we were off to the caves. The guide had been asked to give the tour in English, since that was a common language for most of us. However, Tova only speaks Hebrew and Yiddish so after grumbling a lot, the guide spoke first in EngUsh and then repeated eveiything in Hebrew for'Fsvv's sake. First we weie led down a timnel of vaulted eeilings and Roman arches. One of the arches has been

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uncovered on the outaide and can now be seen on the side of the Western wall. The arches which once led somewhere, ai« now packed with rubble, and m,u8t be excavated Ui byj bit We were then led down a level to underneath the Western wall. We were shown how stonse'firom different eras were differently shaped. He men were all required to wear Idpas made out (tf cones of paper. We continued to walk the whole length of the Western wall underground. One spot looked very different fitun the rest This, our guide told us, was the spot dOsest to the "Holy of Holies' of the First and Second Temple. This was the spot that all the people praying at the WaiUng wall really wanted to be near to. It was very emotional for all of us to be in so sacred a place, and most of us touched the stone and offered a personal prayer. The guide told us something very curious about this spot. Although the stones around it are dry, this area of stone is wet and almost seems to weep. No one knows why. We retraced our steps since exiting at the end of the wall would have let us out in the Arab area of Jerasalem. We were taken to a newly excavated room with several glass cases along the walls and a beautiful Greek column. We were told that this room had only been opened to the tour three weeks before. In the cases were several rock balls from the time of the Maccabees. Through openings in the walls of the room we were in, we could see other rooms which would soon be excavated. On our way out we were directed to look and touch a dark stripe on the stone wall. These were the actual ashes fiom the destruction of the Second Temple. It was thrilling to feel so dose to Jewish histoiy. For many of us the visit to the Kotel was the highli^t of our trip to Jerusalem.

The photos above show, back row, from left, Sima, a coasiii from HoUand; Evan and PoUy, coasins from Miami; Pan! Moti, Joel's son, Joel, Tova, Herr, a friend of Vela's; Bonnie, Vela, a eoaain from Holland; front row, Mindy, DanieL The photo below was taken in an ezeavated room below The Wall wliich ahowa a Greek colnmn. Vlsitora were told ttiat the room had been opened to the tour o&ly three weeks before. Glass eases eontaiwd roek ball* fkrom the time of the MaecabeoM. Iliroagh openings, one could see other ro4pu planned for excavation.

RAOERS

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and bring us to Zion in joy

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David FinkaWeiB wa* an Amerieaa a^olar who Uvad and worked In PalMtine bom the ear|r ISSVa throngh the early 19a0'>. As a Jonmaliat with the Paleatiae Poet (now the Jerusalem Poat) and a flfhter for independence, he was both an obaerver to and a partldpant in the transition leading to the founding of the State of laraeL I have edited excerpts iW>m aome of hia letters to bmfly members in the VS. Iliese letters are a conI temporaneous account of the history, politics, social, and economic realities of the infant State. David Finidelstein, his wife, and two children moved to New York City in 19S2. He died Aug. 29, 190B. May his memory be a blessing. Silvia Soffman

"We send you greetings... kiiliog giriog on lately, or an epidemic, the doctor's |ot is not enviable. As for private practitioners, there's one across the street specializing in children's ailments who is always on the run, day and night, on Shabbat. When we're all taking a stroll, he can be seen running along with his instruments, with some stranger who couldn't get in touch with his regular doctor. I've often seen him called out of the synagogue during services on holidays and High Holy Days, to spend a Yom Kippur at someone's bedside,

June 28,1947 This is to let you know that we, thank G-d, are O.K. and that we hope you will let us hear the same from you. Right now, our home town, Jerusalem, is the cynosure of all eyes, with the UNSCOP "factfinding" all over the place. The Arabs have boycotted them, you know; and I suppose the Government put them up to it, as an excuse for not accepting the report of the committee in September. That report is surely going to be pro-Jewish because any fair, impartial group is going to see, without prodding, what's what in Palestine; and if they visit the D.P. camps ilTEnrope, they'll know why Crum and Crossman came to the same decision. And this time it's a world-wide committee reporting, inured, we hope, to oil and power politics.

he U.N. observers arrive in Jerusalem in 1948. The YMCA building in the background Is across the street from the King David Hotel. Don't imagine, however, that we Jews in Palestine Ibelieve that this settles the problem. We know that Britain is still here and that she has the last word. But we do hope that our case will be acknowledged by the nations of the world as just. It would give us moral backing on the long, hard road ahead i Ground was broken at the Hebrew University for a new Medical Scliool, the first one in Palestine, and we feel it is going to fill an ever-increasing need, with discrimination and numerous clauses against Jewish students growing in the U.S. We hope it will be an excellent school; and as it is affiliated with the Hadassah Hospital, there is reason to believe that a ipowerful start towards this goal exists....

not even time to pray like the most ignorant labourer. And when a curfew arises and be has to move about at night, he is often shot at by troops. The physicians in the settlements run greater risks from Arab marauders and gunmen on the roads.

student nurses in Jerusalem, 1949 October 8,1947

.... From your letters, we gather that BO many of our American Jews are becoming ardent Zionists, Well, we are well, and if things don't look too although they will not really admit it. However, I bright at the moment, remember that they seldom would not like to see them become so through the have around these parts and that we're used to it by march of anti-semitism in the U.S. We Jews in now. As far as we are concerned, we can only see Palestine always ^ray for the welfare of Jews all better times ahead, because the worst is already over the world and we do not seek the furtherance of behind us. Zionist ideals by persecution of our brethren abroad, So with best wishes to you all for speedy redempeven though that seems to be the strongest argu- tion for Jews all over the world, we send you our ment with most people. Still, we realize that we are greetings and love from Jerusalem. only 600,000 here and that the 12 million Jews in exile constitute the nation, not we. We are always on guard lest Jews suffer abroad. When the two British sergeants were hanged in retaliation for the three I.Z.L. boys sent to the gallows, pogroms broke out all over Britain, a civilized country. How about the thousands of Jews held as hostages in Iraq, Syria, Yemen and Aden, not to speak of Pakistan, Morocco and Cyrenaica. Believe me, that cramps our style with the Arabs. What surprises me is that so many American Jews look upon anti-semitism aa a new development in the U.S. The big-time financial and banking circles and Wall Street have always been closed to Jews. The heavy industry of America-steel, coal and all the mining interests—are devoid of Jews. ...Have you ever heard of a Jew at West Point? We raise a brawl about Harvard, as if it were a new phenomenon, when anti-semitism is practically endemic in the U.S. for generations. It takes a big Tel Avtv, night of November 29,1947, U.N. General war, when the Jewish G.I. is thrown into close prox- Assembly vote on the partHton of Palestine leading imity with his fellow Americans, for this truth to to the State of Israel's founding. become evident.... December 23,1947

March 3,1948

...I've had occasion to see this [a doctor's life] more clearly lately, having visited the Histadrut Clinic for treatment quite often of late; and it is amazing how everyone respects the doctors here for that very reason. There is no begrudging rises in our doctors' salaries at the Workers' Sick Fund, because we all appreciate their sincere approach to their work. And when a crisis occurs, like the shooting and

...We have had a few nervous moments, and there is no way of knowing what the end will be. Those who are pessimifitic have plenty to talk about, but there are many hopeful signs, if one takes the trouble to look for them. Since the Palestine Post and Ben Yehuda bombings, we have become virtually "independent," having kicked out all the British police and officials from the Jewish quarters of Jerusalem;

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and anned Jews guard iMdbloeka all over town. We Meanwhile, this «v«alled government U aUowing stiU have to let iome troop* and miUtary vehidet in thousands of armed Arabf to orosa the bolder into and out. u they< are garrisoned in the Jewish quar- PalesUne, fully-equipped with arms obtained from tern. too. But we hope to get rid of them shortly. So, British sources- not directly, of course. And. as a result, we have gained a self-governing status • althouj* the Arabs have faUed to capture a sinde i which we wiU not easily ^ve up. je„i,h settlement frt)m Dan to Beeidieba, we are In Tel-Aviv, the sovereignty of the Jewish State is afraid of the help their BritJah alUes render in the even more evident, and no British troops have been guiae of official foices. They Mew up the "Post" and seen there for months. n.„ Yehuda v.k..j. Street, a< . which _uj.i. the *u- Arabs A_-U never could .^ Ben have dreamed of doing. But that is the sign of bankWhat we need more than anything else ia.unity rupt<y. Well be fi«e yet, with G-d's help. So, with among the flghting groups of the youth. If the best regards, we send you greetings from besieged Haganah and Irgun Zvai Leumi would join forces Jerusalem. instead of fighting each other, wo would be much stronger, to say the least I know the whole situation must appear dreadful to you, far away, and it really is. But there is no other way; and these few months of preliminaiy warfare have wrought a wonWater WM rationad, along wWi food. derful change among our people here. They have become purer of spirit, through sacrifices and sufferhave just fought, the unstable peace, being suring; and as we are all in the fight, men, women, and rounded by enemies, and the vast difficulties in children, we feel closer to each other and joined by making one nation out of people from Europe, North the cement of our common Jewish hopes and fears. Africa, Yemen (50,000), Arabia and Asia in the shortest possible time. The word "fears," though, could hardly be applied This requires a lot of money which must come to describe our young men and women who are from the U.S.. mainly... We; too, have to carry our showing the utmost bravery in an atmosphere of share of the burden, the budget of the Israel gaiety and adventure. After all, they bear the brunt Government, which means sharing our income with of the fight; and as long as they are happy, we have the new settlers. high hopes that all will turn out well. They deserve So, if there is grumbling, you may be sure that the best we can give them, and their high spirite the people here are almoet as ignorant of the mirachelp us all to keep our chins up. ulous fight we are winning (I hope) as our brethren too much from In the Arab camp, we are told, there is not the Fifty-four aduKs and children were killed, more' ,abroad. j ^Possibly, " we expected *"•" same espnt de corps because the ordinaiy man does than 100 Injured, In the bombing of Ben Yehuda Independence-a '""^Pendence-a sort of Utopia—when in fact. fact, not feel the life and death struggle behind it all js street, a major thoroughfare. Ziomsm never was anything more than a struggle we Jews, with out backs to the wall, are compelled ""** sacrifice, and never more so then today.... to feel. They have suffered grievous losses in men December 4 iftM ^ thought you would be interested to know that we ind property from our counter-attacks. If we should *° lanel grumble and kick at our Government and jo over to the ofiensive. it would be even harder for ThK • T i _i. r invent jokes which are devastating in their unkind them to bear up; and the reason we don't take that "• t K fr .u'" ,1 T. ^* *"• *** "^wcomers, reference to Cabinet Ministers. But I doubt if more ''Itop is—the •• British Army. This "Neutral" body has °°' ""'' «"• "»« "»W ^*^^ community. There is no than a very small percent would rather live else,. ,. ^ , , , , where, oven if things should grow much worse, •sed artillery against Jewish suburbs of Jerusalem We live in the same fiat and pay slighUy more Sir defending themselves against Arab attacks and pohcy directed along such hnes, of course, but a natural outcome of the housing shortage, employment, rent than we did when we first moved in a volunias threatened to do so in the fiiture. and the absorption of the immigranto. There is also tary raise because according to law, rents were a lot of gnimbUng orver austerity diets which do not frozen about eight yeare ago. My salary has gone up eive the PeoiJe much meat, butter or eggs and make almost ten times since I started working, but so has things hard for the housewife. There is litUe free- the coet of living; and I am slighUy worse off in the dom on eiitr-you get the permit to leavebut almost f^ *''"' ^ ««" »«*« '«»» ^^ money-besides the no hard currency to travel with. There is not much ?''* "'j' ''" ''"^ mfenor foods and have a poorer chance of buying a car or refrigerator or even a "* *^^ ''"** prospects of improving our stansowing machine at a reasonable price All these ^"J^ <>'"ving by the acquisiUon of more property things, plus a lot of other grievances, make for dis- ^^Sooda. However, considering that a World War has been fought which laid waste half of Europe, we content and criticism directed at the Government. are much better off here than the people of bigger However, I must admit that I am amazed at how and more prosperous countries... well things are really going. Just imagine a country Above all, we were lucky enough to live through a war of independence and see our Stoto esteblished; . .-J.S?1^I?f il!*i!•II?.?*r**'"8 "*^ admitting in two years over half the number of its ^ the Jewlah Quarter of the Old CHy Item populaUon...and you get a picture of what is ha" and after 2,000 years of waiting for this to come anacKa. pemng here in Israel today. Add to that the war we about, economics do not seem so important. There is suffidant bread, anyway.... (eontiniwd on page 40)

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"We send you greetings... (Continued flrom pagie! Jamuury 29,1800 ...You seem to be worried, of course, over thei prospects of a new great war; but I don't see how a war is going to break out between Russia and the U.S. if nobody wants one; and I am convinced that neither side really desires spch a catastrophe at this moment Here in Israel, there is an unwritten agreement to avoid antagonizing anybody in the daily jpress; even the movies have refrained from showing films which are derogatory to the Soviet Union and/or the United States; and I must admit that although we are closer to any danger zone in the case of world war than you are, and although we are almost certain to be cut off from our sources of supply and face virtual starvation and the menace of hostilities from neighbouring Arab States who outnumber us 40 to 1... I can say that we face the future with greater optimism and equanimity than you folks in the all-powerful United States... We face the facts but don't overdo it. The radio gives us 3 ten-minute news bulletins and comments a day, and the rest is music and sundries. < As for military service, every man up to the age of 50 is in the reserves and gives about 30 days a year to military training. Wherever you go, you see shops closed because the owner is away on his annual training period of two or three weeks at a stretch. In addition, we live in a strict world of austerity diets (no meat, oil, sugar, or even soap in any quantity worth mentioning), our clothing and footwear is rationed on a points basis, and our taxes are very heavy. Of course, we do it more or less willingly because we know that we must support 500,000 new immigrants (almost as much as the old-timers were when the State was established), and that our future depends on mass immigration at this stage. So, from minor to meyor: The people of the U.S. have to realize that in order to be the first power in the world, they, too, must be prepared to make sacrifices....But no hysteria, snap decisions, or short cuts are the answer to the great problems which the U.S. faces today I'm sorry this letter jumped the track. 1 did mean to make it a chatty one about ourselves and the kids so that their American cousins could get to know that kids are the same all over the world...and that cowbojrs and Indians are very popular here....

Ikhyl,l900 Tonight I'm not working, as May Day is being observed almost as a natimal holiday, and no newspapers are appearing. Everyone likes a holiday with pay, be it May Day or Labour Day, and in Israel, people are no exception. There are sports, rallies, parades, public meetings and other demonstrations of workers' solidarity, but the main thing is the day off. Ill probably spend it by catching up on correspondence, although we have a Bar Mitzvah today. (As you know, here in Israel, a Bar Mitzvah is celebrated on the day it actually falls—13 years and a day—which means the middle of the week, unless the parents are Americans or German when it is pushed to Shabbat. The kid puts on his TefiUin at a special ceremony, says his speech, and refreshnients are served.... We had the Independence Day celebrations last Sunday, and it was very well organized throughout Israel, even in Arab villages. The whole country was bedecked with flags, and the day was marked by special prayers in the synagogues and public dancing in the streets. On the Thursday preceding Independence Day, the military cemeteries were visited, and the war invalids were also remembered by the leaders of the people; and in this way, thanks and remembrance were offered to those who made victory and independence possible. The big Army parade in Jerusalem was not too impressive because heavy armament is forbidden, under the IsraelJordan agreement, in the environs of Jerusalem. The really big parade will be held in Tel Aviv on Army Day, the 20th day of Tammuz....

Soldiers and medical workers in the Galilee. Octobers, 1950 ...As you know, we have had many tourists and visitors to Israel this past month who arrived for the holidays and the Maccabiah. It seems as if the latter event was surprisingly successful in the sense that it wasn't the flop we expected it to be. Nowadays, Israel is hardly the ideal place to receive visitors and run off athletic displays in accustomed style. Yet, without Government help or encouragement (in fact, it seems as if the Government frowned upon the whole crazy idea), the organizers of the Maccabiah managed to build a big stadium, the biggest in the Middle East, in Ramat Can, and accommodate thousands of athletes and tourists

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Palmach (Shock Troops) in Indepandanca Day parade. from the U.S., Britain, South Africa, North Africa, South America, India, and the European continent They ran off all the events in almost perfect order, and many new records were set by some of the finest athletes in the world. All in all, we were not disgraced.... Right now, the Government is running a powerful drive against the black market with big hauls, arrests, stiff fines, and imprisonment. No doubt they will succeed in liquidating the black market for a while, anyway; but how the basic ills of our economy can be cured by such action is still not clear. It is obvious that the black market is not the cause, but the effect of our food and goods shortage and that we will have to somehow produce more food and manufactured goods by encouraging foreign investors. The present Ciovenmient will either have to take this step at the risk of losing control of her present network of agriculture and industry run by the Histadrut, or be swept out of power by the rising tide of discontent. People can stand just so much, and here they have had more than their fair share of sacrifices for the past 15 years. They didn't mind going without food and water in Jerusalem while the State was being bom; but it is now two years since those glorious days, and a long queue for hours on end for a few vegetables makes no sense to the average housewife. After all, w^'re not in Soviet Russia; and if the Ciovemment cannot do better, the/ll just have to pack up. Well, maybe there will be a turn for the better now, because we have finally reached a crisis, th^nk G-d, and Ben Gurion knows it's his last chance to make good. Meanwhile, there is literally no soap, meat, coffee, cocoa, sugar, or margarine in any visible quantity, and who is going to stand for that kind of supply situation? I can't even get an electric bulb, to mention less prosaic items. Of course, they keep telling us that we are absorbing thousands of immigrants and must therefore do without. But we know that the immigrants have not really been absorbed and that we are all living at their expense from the funds raised in the U.S., not vice versa.... I know that you in thp U.S. have enough worries of your own, what with constant fear of Russia and Korea and the atom bomb. . . In this connection, somehow, although we will probably be in the front line, or very close, anyway, of the Third World War, we are not over-worried at the moment. I suppose we don^t believe this is the time for a world war, not just yet... So, we will concentrate on building up a strong, healthy State with G-d's help and a secure future for all our fellow Jews all over the world.

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Wishing you peace. barinonY and fuilillment in the New Year.

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July 7,1961

I hope that by the time this letter reaches you...pro8pect« for a happy and carefiree Pasaoverthe festival of freedom-will be the best since Moses led our people out of Egypt Once more, we are living witnesses of the Elxodus in our own times, with every plane bringing more Jews from Iraq and other Arab lands who kiss the soil of Israel upon their arrival.

...I must get this letter off tonight because it is long overdue, and tomontyw I have'to go off at 7 a.m. for 28 days of army training; and I doubt whether Fll have the chance to write i^hiie Fm away... (We have] the terrible worry of clothing points, which is a harrowing problem now&dajrs in Israel...! cannot begin to tell you how much towels, for instance, mean over this way. In the first place, they're unavailable because of the rationing; and if somewhere the stuff, by some miracle, appears, ifs under the.counter at an exorbitant black market price which would stagger you....

I suppose I ought to tell you something about Purim this year because it was the happiest in many years. Ever since 1933-34, the rise of Hitler, there has always been some excuse why we couldn't celebrate Purim. It was always a year of mourning. Jews were being wiped out in the gas chambers by the millions, and there seemed little reason to celebrate. All those long war years were followed by our own War of Independence, and thousands of parents were too bereaved by the price we had to pay for our State to eqjoy Purim. Somehow, this year, there was a let-up in austerity for a few days. By some miracle, the children appeared on the streets in costumes which were mysteriously wrought firom non-existent cloth; and they filled the streets with a gay, but real, ' atmosphere which changed the face of things from a poor, hungry land to a boisterous, jubilant Jewish State. The kids were well-armed with cap pistols TIM Jewitli OiMTtar Of ttw OM Ctty. and firecrackers and made the reading of the Megillah here in moat synagogues an impossible feat. I, myself, had to quit and go home after an Jane 8,19S1 hour and a quarter with very little progress made in ...The outlook for worid peace seems more optimistic the Story of Esther. Hie air of the synagogue was lately, and if the fighting in Korea should end, it filled with a blue haze and the powerful smell of gunpowder. The kids were dressed in every conceiv- would have a beneficial effect on the world supply situation which would make things a lot easier for a able way: cowboys, Indians, pirates, Arabs, Scottish little country like Israel which depends upon everyHighlanders, Chinese, Spamish dancers, Russian thing from abroad.... We are delighted with the prepared coffee and Cossacks, and Japanese, to name a few I saw—and some animals, too—giraffes and donkeys. A lot want you to know how important the Crisco, cocoa, dried fruits, tea, rice and sardines (wonderful were in black-face and most of them rouged up. Norwegian quality) are in an Israeli's kitchen. The On the radio there were Puiim songs all day and kids have been having Jell-o every day since, and it that, of course, helped to create the proper mood, seems to be a 'daily hig^^f Ihr than. As for the besides Purim plays in the schools...The costumes toys... that beautiAil Texas six-shooter was the real and decorations were lovely, and it seems that the thrill of the week, and I have scoured the shops for kids really learn something after all...kids are the ammunition, \dud> is only available around Purim time. However, I have managed to round up some same all over the world... single shot caps and, maybe, with luck, we can find the real McCoy—some of tho^ ndls which go with this special type of repeater. The flashlight gun, however, I appropriated for myself and am using it for my nocturnal homebound walks from work at 3 a.m. We are delighted with the can opener and other useful items such as the sponges—a real "muat" for the household and quite unavailable here—and the pot scourers...As for the soap-well, there just isn't any to be bad, and even though that's hard to believe, it's true. Yea, we really are living a Ufa of austeri^ hero, but thafs the price we have to pay... The vitamins came just in time. Since there are hardly any green vegetables or fruits in our diet (except for dtrus in the winter), we suffer a vitamin deficiency and, as a result, have had innumerable cuts on our hands which refused to heal and other symptoms such as an outbreak of boils. Well, we intend to make use of these tableta and capsules for tour son) who has had something on his ht» whidi they say means a lack of vitamins A and C... Final bwinictloiM lor optrallOM In KM Ntgiw.

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Well, tonight, we heard good news about the impending peace in Korea, aifd let us liqpe this marks a new era in international relations. When one considers the past year, there is much to marvel at: the unified stand against aggression and the lessons which the whole world will have learnt, thanks to the MacArthur invesUgations, about the real desire for peace throughout the globe. 1 have no doubt that the inquiry, more than anything else, helped Moscow to realize that the American people and their leaders were anything but warmongers and that we face the best chance for world peace humanity baa ever known. Naturally, to us in Israel, world peace is the most important factor in our present and future plans. BMides, we have the constant threat of a second roundstartedby the Arabs as a War of vengeance. I can assure you that, for us, it is a great burden and drains our economy and manpower. Still, we have many constructive achievements to boast of during the past three years since the State was founded, thanks to the help given by the Jews of America. It was not easy to bring in 700,000 Jews, most of them without any means at all, and not to have any unemployment problem to speak of..

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The challenge of religious renewal

NEW YORK (JTA) — In a period of barely five years, every organizing principle of American Jewish life has been shattered. Our community finds itself in extraordinary disarray, with neither road map nor guide. We agree neither on our destination nor on the principles that guide our way. Why this upheaval? For the last century, two themes have dominated the agenda of American Jewry: Jewish integration and survival. But, while they remain on our agenda, the urgency surrounding them has evaporated. The State of Israel is secure, although the status of the peace talks is uncertain. The Holocaust fast recedes from memory. Anti-Semitism is not a significant factor in our Uves. And our acculturation process is essentially complete — we need only note the four Jews who sit in the cabinet, and the two most recent Supreme Court appointees. The stoiy of the American Jewish community is a story not of failure but of triumph. We are a community that has defended Jews against their enemies, supported Israel, enhanced its political power, and provided help to Jews in need. We are activist, pragmatic, and superbly organized. However, having accomplished all this, our communal talents may not be appropriate to confronting the very different challenges facing us in the new century. Having provided compelling answers to the questions of the past, we now must deal with an entirely different set of questions. And the most dramatic of these is: how do we deal with an intermarriage rate which in the last 30 years has increased by a factor of 10? But there is good news. At the grassroots, tremendous religious energy has begun to emerge — an openness to religious experience, to study, to religious commitment. We see it in the revival of text study, the thirst for heartfelt worship, and the desire to celebrate community and mark sacred time; we see it in the apparent readiness of Jews to seek God and to create a li'e of holiness appropriate to such striving. How do we explain this phenomenon? I see several factors: — Perhaps the explanation is simply that there is a unique Jewish destiny. In times of religious crisis Jews always respond with renewal; historically, we have chosen just such moments to look within ourselves and to discover new modes of spirituality.

By Babbi Eric H. Yoffie

— Perhaps what we are seeing is a generational phenomenon; Aging baby boomers can no longer postpone the inevitable. Confronting their own mortality, they turn to Judaism, looking for purpose, historical depth, and a sense of the sacred. — Perhaps what wp are seeing results firom displaced energy. Without a pressing community agenda, the t|ue^tion can no longer be: "What must I do for the community?" As Leonard Fein has reminded us, the question now becomes: "What will my religious tradition do for me? How will it meet my needs?" — And perhaps what we are seeing is a by-product of the technological revolution. The fax, modem, and Internet create new opportunities, but they are also aUenating: they create a pseudo-community rather than real community. Part of what is happening is that Jews are looking for alternatives to Judaism-on-a-Bcreen. This religious resurgence has elicited a variety of responses, but the Reform movement, the most optimistic of the religious movements, responds with hope and faith in the future. We look at American Jewry today and we see a community that is physically and financially secure, exercising unprecedented political influence, free fivm systematic discrimination and antiSemitism, opening itself to Torah and mitzvah, and beginning to experience a deepening religious consciousness — that senses, in numerous ways, the touch of Shechinah. We look at this and say: there are enormous opportunities here. But congregations cannot just add a program here or there to their arsencd of activities. What is required is a transformational mentality — a new way of looking at ourselves and the Jewish world. Education is key. If we do not give Jewish children the gift of Jewish competence, there is precious little that we can expect of them. I'roviding our young with a lively, thorough, and truthful education is the most important Jewish issue today. Virtually everything else that we do is pointless if 50 percent of our children have no Jewish education at all, and if most of those who do attend our schools have no Jewish skills to speak of How can we expect these children to inherit our Jewish world?

But none of this will work unless we think about education differently. If Jewish education is reli' gioiiB school for children and a few adult education classes, we are lost. Our only hope is to revive the ideal of lifelong learning, creating expectations and opportunities for study for every Jew. Our only hope is a new kind of congregation, with Torah at the center. Our only hope is a Judaism, directed at adults no less than at children — at the very people in their thirties and forties who are experiencing this resurgence of religious feeling. I believe all of this is possible. I am encouraged by the results of a pilot project with our seminary, the Hebrew Union College, to help synagogues rethink their relationship with Torah. We are convinced that synagogues are open to thinking of Jewish education in radically new-ways. And we are committed to restoring the universal Jewish literacy which was a commitment of every Jewish conununity since Second Temple times, but which unfortunately evaporated in the last century^ The renewal of Torah in the Ufe of the Jew is the only route to the renewal of the Jewish people. And the Reform movement is committed to just such a renewal. While our approach is in some ways imique — we are committed as Reform Jews to tikkun olam, the absolute equality of men and women, and to an inclusive definition of Jewish boundaries — we recognize that the greatest challenges we face are common to all religious streams: to teach the values of Torah and Jewish peoplehood, to concern ourselves with the spiritual fate of every Jew, and to fortify our shared religious heritage. There is much wisdom in the words of Daniel Elazar, who suggests that the most important divisions in Jewish life in the future will not be those between the movements, but those within the movements — between the Jews' who are committed and those who are not; between those who experience, learn, and do, and those who excuse themselves from the active conversation and the collective argument of the Jcrwish people. So reUgious Jews have much to do — all of us. We are a covenantal people. It was the covenanpai Sinai that brought us into being — that marciad a people to God and God to a people. Judaism is the friiit of that covenant —the precious instrument that will enable us to reignite the flame of Sinai and give Jewish life ultimate significance.

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BjrNefma Novak (DedieatMi to my^Mbud Haahe)

Almott evaiy txip to Israel start! with a visit to' Itba WaO in th« Old City of J«rusal«m. This was fay third trip, the BBYO Israel Summer Institute., il had already visited Israel with my family in| 1989 and again on the March of the Living in| 1904. This time, thou^, ^'d be spending more time! loutside of Israel's cities: hiking in the OolaaJ mmiang in the Negev, rappelling down the sidsaj of mountains and kayaking in rivers. But, I knew that we'd be starting this trip withj |a visit to the Wall, too. That's where I was, standing near a rabbi with! a black hat, full beard and tzitzit when I heard a| phone ring) I expected to hear people davening, maybe evenj someone asking for tzedakah. I did not expect toj Ihear ATAT! ,.^__^ Next to me, the rabbi, the one with the black Ihat, beard and tzitzit, pulled a cellular phone from Ihis pocket and started chattering away in Hebrew.' By the way, there's a fax machine at the Wall, too. Jews from around the world can send their Imeseages for someone's speedy recovery and the good wishes are printed out, torn off and folded up| to fit into the cracks in the Wall, just as if you'd •carried them there yourself High-tech coines to the Wall.

I waa €dmott 9leeping For two thautand yean. I came out only On apecuU occaaions. Only to pray Over bread or wine Or in the synagogue I was lovely And soft And kind,

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|IanMi8yiiacociM;Hargi«F«ttasaa(aietar^in-| Daw) and C«»t«r and Anisette Fettasan at thel ^n( David Hotel; and a photo at Tadj jVaahem showing Cantor Fettman'a father! •and brotlier.

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Amertean Jewry in 5755: By Yoaef L Abramowita On Nov. 8, 1994, iUly 86 paroent of the Jawish WASHINGTON (JTA) — Watching the congres- electorate tjrpically voted Democrat and againat the Bional election returns last November, Diana Aviv Republican 'Contract With America." Republicans remembers feeling shocked. swept both houses of Congress as well as 30 governorahipa, radically changing the balance of power I I *I, an(| the Jewish community, had underestimat- in America. ' ed the amount of anger out there in the general As Speaker of the Houae Newt Gingrich (RrOa.) population," says the director of the Washington and Senate Majority Leader Bob Dole (R-Kan.) capAction Office of the Council of Jewish Federations. tained partisan legislatioii%t a record pace, the "We were caught off guard." federal budget became the battleground for American values to be debated and decided. Dramatic transformations in the political, reliThese development came 60 years after the end gious and social climate during the past year affected nearly every aspect of American and Jewish life. of World War II and the Holocaust and as Israel signed its first peace agreement with an Arab counFrom the cutbacks in elderly housing subsidies to prayer in public schools, from likely reductions in try, Jordan, in 15 years. the numbers of refugees permitted to enter this The change in America coincided with a time country to a renewed debate on affirmative action, when American Jewish interests bad shifted closer American Jews became keenly aware that their to home. And many, though not all, did not like longstanding public policy positions are vulnerable what they were seeing. to trends and events outside their immediate con"In this past year we have seen a complete sea trol. change in attitudes about what is the proper role of As nearly every domestic position that has the federal government," says Aviv, referring to the defined the organized Jewish community for the Republican initiatives to shift responsibility for past 50 years has come under assault in the 104th government programs from Washington to the 50 Congress, it has become clear that the center of states. gravity moved to the right and the language and 'This is of paramount importance to the values used in the debate on the future of America are more often those derived from the Christian American Jewish community," she adds. According to CJF, $3.5 billion of public funds now Coalition than from Jewish sources. "The best metaphor for what the Republicans flow to Jewish institutions in the 50 largest Jewish have done to the broad Jewish public policy agenda population centers for a variety of programs. It is the Titanic," says Rabbi Sidney Schwarz, presi- seems unlikely that Jewish fund raising — flat for dent of The Washington Institute for Jewish a decade — would be able to compensate for anticipated substanticd cuts in federal funding aimed at Leadership and Values. "The principles and programs that the Jewish balancing the federal budget by either 2002, as the community has selflessly supported for many Republicans propose, or by 2005, President Clinton's target date. decades are sinking fast."

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Although the full implications of efforts to achiev^ a balanced federal budget are not yet certain, the assault on another area — the Jewish community's traditional stance oh a firm wall of chmch-atate separation — appeared much clearer. "The new Co;igress is far more ideologically inclined to knock do<Krn the wall'separating church and state than the country as a whole," says Marc Stem, co-director of legal afiTairs at the Americki Jewish Congress. A series of legislative initiatives mandating school prayer as well as proposed constitutional amendments on religion are indicative of the changed landscape this year. In addition, the Supreme Court agreed that a religious student magazine at a public university is entitled to receive funding from the institution. The court also ruled that the Ku Mux Man should have been allowed to erect a cross on public property, thus legalizing in a broad stroke Lubavitch Chanukah displays on public property. Despite these developments, the Jewish community's views on chiirch-state issues continue to enjoy support at the highest political levels. President Bill CUnton's address calling for greater religion in American life was largely influenced by guidelines for religion in public schools that were prepared by a broad coalition under the direction of the American Jewish Congress. At the same time, the proposal by the U.S. Senate's only Orthodox member, Joseph Lieberman (D-Conn.), for vouchers that could be used in sectariain as well as public schools, signaled a potential for erosion in much of the Jewish community's opposition to vouchers. (continued on next paf e)

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Not everyone in the Jewish community 'was ; Jewish groups found common cause with memben unhappy with the outcome of the court caMs ^d of Congress on both sides of the aisle in efTbrts to the voucher issue, reflfcting' the division between pass counterterrorism legislation, especially kfler some Uberal and Orthodox movements on some of the devastating bombing of the federal building in these issues. Oklahoma City in April. Overall, there were strong indications that Jews • These differences further iUusbated the view that

not all Jews are opposed to the shifting political landscape taking shape in Washington. "Many of the positions of the Jewish community • are traditional liberal dogma," says Matt Brooks, director of the RepubUcan Party-affiliated National Jewish Coalition. ' Those positions 'are clearly outside of the mainstream thought of the country right now on the issues," he says. He, lik<> other Republican Jews buoyed by the power shiil in Washington, argue that *what we are trying to do, especially for the needier, is far more compassionate and advantageous than the failed policy of the Great Society and the New Deal." Brooks warns that if Jewish leaders 'continue to declare war on the Republican leaders of Congress and those who are running for president, their ability to have a seat at the table oh those issues that are critically important — like Israel, the peace process and foreign aid — it's going to be impossible for them to be effective." But for the time being, support for Israel continued to be strong. Even in the new budget-cutting atmosphere, $3 billion in foreign aid to Israel made it unscathed as the overall aid package was cut. And there was overwhelming bipartisan support in Congress fof initiatives calling for moving the U.S. Embassy from Tel Aviv to Jerusalem. But aid to Jordan and the Palestinians, both new items on the pro-Israel agenda, faced a more difficult process, though both eventually passed.

feel more secure than ever in this country. A JeWnh senator, Arlen Specter (R- Pa.), announced his candidacy for president by attacking the Christian Right. And the late Lubavitcber rebbe, Menachem Schneerson, received the. Congressional Gold Medal on the first anniversary of his death. It was also a year of transformation for Jewish institutions. The Reform movement named new leaders for its seminaries and for its congregational and rabbinic arms; the Jewish Agency of Israel, which receives United Jewish Appeal dollars, named Avraham Burg, a visionary yet untested manager, as its chairman; and more federations decided to keep a greater share of the money they raised for growing local needs. Alternative Jewish movements, like P'nai Or and the National Havurah Institute, attracted record numbers to their conferences and retreats. The campaign for Jewish identity continued to be a hot item on tl^e communal agenda: CJF decided that federations needed to reach out to intermarried families; UJA sponsored its first intermarried mission to Israel; Hillel launched its Jewish Student Service Corps at two dozen campuses; Hadassah rolled out its 'training wheels" parenting program; the Conservative movement introduced its 'Jewish Living Now" study program; and the Reform movement conducted a model seder on-line. This year also swept in an unprecedented undercurrent of information through large segments of

the Jewish world. Nearly lOO million pieces of Jewish direct mail flowed into more than 3 million homes; more than 250,000 Jews surfed in cyberspace, at least two Jewish Internet network were formed and hundreds of Jewish home pages appeared on the World Wide Web. This year we bade bon voyage to popular Jewish television characters Dr. Joel Fleischman of 'Northern Exposure" and Jack Stein of 'Love & War" and welcomed David Schwimmer from the NBC twentysomething hit 'Friends" and the loony cast of characters on Comedy Central's animated *Dr. Katz Professional Therapist." Michael Jackson declared on national television that he grew up in a Jewish community, that some of his best friends are Jewish, and that he apologizes for any pain his anti-Semitic lyrics to a new song might have caused. But for a m^ority of the 6.8 million Jews, American Jewish life was not driven by a changing political or social climate, but by the ebb and flow of everyday lives. An estimated 77,000 Jewish babies were bom, and about 87,000 Jews were buried in Jewish cemeteries. It was the year when an estimated 16,000 Jewish couples and 34,000 mixed-faith couples took vows, and an estimated 10,000 converte<i to Judaism. But for those concerned about Jewish values reflected in the public policy arena, it was a year in which Jews celebrated or lamented, depending upon one's world view. Yoaef I. Abramowitz, a joumaliat, lecturer and consultant, is the editor of the forthcoming Jewiah Family & Lifel, a national Jewiati parenting and lifestyles magaxine. He can be reached at JFamilyLSaoLcom

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Shalom! Itfa hard for me to believe that I am here in Jerusalem without you or an entourage of people. Most of the other wonderful experiences I have been privileged to have in Israel have been because of our missions program. Each time, I've seen more, understood more and felt more comfortable in this country, as we all should in our homeland.. Being involved with missions has given me the opportunity to connect with my own history, my own spirituality, and my own vision of Zionism. It's in Jerusalem, standing on Mount Scopus and reciting the shehecheyanu, or wishing my firiends Shabbat Shalom at the Western wall, or having coffee in an outdoor cafe on Ben Yehuda that gives me my Yiddishkeit. I am so grateful to have been here with you and the kids. I will never forget the happiness we all felt during Jodi's Bat Mitzvah on l^asada with the whole family. And I will never have a better "Kodak moment" than the picture of me and my mother on top of a camel. This is all Israel. But Jerry, these few days alone in Jerusalem have enhanced and secured my love for my heritage, my faith and my homeland. I am so lucky to have had all the previous experiences allowing me to feel so comfortable here, participating in an archeological dig. Let's make sure everyone has the same opportunity that we've had, by continuing to work towards sending all Jewish people to Israel. You worked very hard as Federation President to promote Jewish continuity. Walking as a Jew in Jerusalem ensures coming home and walking the same path. As wonderful a time as Fm having, however, next time I want you to come with me. ni write more tomorrow. Love, Harriet

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Allan and three-day-old Josh As I pore over old photographs to jog my memory, our tall, tanned and lean son, Joeh, is gathering his supplies for his &«Blunan year of college in Jerusalem. He now bears little resemblance to the pudgy pink wriggling infant I held in my arms nearly 18 1/2 years agfs for the first of his lifetime rites of Judaism, his Brit Milah, also in Yerushalayim. Ir Hakodesh, or the Holy City, holds special meaning for us. Allan and I had met there on the Junior Year Abroad program from our respective universities. A lucky seven year's later, we returned, happily married, for a year of Rabbinical schooling for Allan, graduate classes and fun electives for me, plus a semester of Lamaze childbirth classes for both of us. Dr. Moshe Rayman connected us with a former American childbirth educator whose classes turned out to be in English. Our classmates included such ethnically mixed couples ais Fa and Karl ChuEberdt, and Ushi and Nehemiah Blsberg-Bar Yaakov. We had barely completed our last lesson when Joshua made his arrival plans known. Late one evening after my water broke, I had to interrupt Allan from his evening shiur, or lesson, and Donni, our night shomer, or guard, revved up his little TooB-Toos to lend us for our Shvangerin Shlep to the somewhat nearby women's hospital, Misgav Ladach. Yehoshua Uri made his entrance quite early Thursday, March 3, 1977, amid what seemed at the time to be scores of midwife attendants,night nurses, chattering Arab orderlies and one serene, smiling baby doctor. My short hospital stay included a noisy and freilich Shalom Zachar Shabbat celebration in my not-so-private room with pre-Purim partygoers in comical costumes dripping from a freak Jerusalem snowfall! Days later, a mere 118 guests, according to Josh's Jewish baby book, descended upon our dorm's social hall for Joshua's Jerusalem Bris, a first for Neve Shechter. All of our combined classmates and dorm dwellers and American friends were there, plus the pizza proprietor whose product satisfied many a late-night craving for me, and our Ben-Yehuda shopkeeper friends. The sign-in guest list boasts such eclectic names as Tzvika Shmatyahu, Yechiel and Penina Sudri, a* well as our trusted doctor and his family, and several assorted Rabbis and teachers. We celebrated with an all chocolate dessert reception and many liquory Lechajrima to our Sabra son and to the mohel Rav Weissberg. Three weeks later, we participated in another mitzvah by dedicating our first-born boy to the service of the sanctuary by observing the Pidyon Haben ceremony. However, we paid the requisite five silver shekels to a Kohen to "redeem" Joshua. We accepted the modem notion that the Pidyon Haben has become a symbolic rite reflecting our awareness that our children are a trust given us byG-d. Two months lat«r, our 12-lb. package waa the proud possetsor of not one, but two paaaporta for his journey to America. He is an Amvican dtisan because both Allan and I ar« but by the braaii Law «f Return, bis birth in KrvU Yiarad eotiUM him to laraall dtiiaiiahlp aa waU. Now that ha has reached and paaaed hi* 18th birthday, we had to take many precautions to allow him a ftill year's study in th« land of bis aneestara. Aa he matures into young adulthood and completes his course at Raiabit Yanishakqriin in the Old City, he wUI ba wall on hia way to maklnc his oaro daeUion for Ua ftitura. We vHah yw B^wtilacha, Yaboahua, BaAhavah.

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LO.V.E. Committee Chairmen Bemice Horwich, Helen Shukert and Elaine Feldman Secretary. Chariotte Slutcky CommittM Ann Belmont, Joan M. Bemstain, Lonie Bematain, riamea Brady, Ludlk Frobm, Dorothy Kotok, bv Von, Marion Noffg, Bdith Ragwt, SbaUa RoMn. Oaorga Sehapiro, Halaoa Shrago.

ORT PMiUillt..

Vie»A«ikUai..

..KalhjrStnr .^.jMhlliduMMnU •Hallman

Henry Monslcy Lodge

Gary Epstein .....JSkm Kaplan WeaideDt Ed Fried, Steve Levinger Harry Paakowitz Vice-Preaidents uer Howard Kutler Lester Waxman Immediate Past President Pan Greenfield, Al Qruch, Guardian k Warden...Gary (ierelick, (jerald Me;lye^^ Truateea George Scfaapiro jnd^^ Reporter...; .Art Grossman Al Abramson, Mike Abramson, Richard Diamoni Steve Epstein, Rich Juro, Myron Kaplan, Larry Committee Chairmen Charles Fellman, ritual; Norm Wohlner, sunshine; Kelberg, Howard Kutler, Steve Riekes, Ed Rosen, Dr. Milton Margolin, program; Art Grossman, Ira Trachtenbarg. Earlybirds. ,, ^

Preaident..! Vic^Preaident Secretary/Treasurer Seigeant-at-Arms

Directora Cindy Qoldberg, Ilene Klein, Beth Michnowski, Donna Oleah, Usa Samis.

Jewish War Veterans EptMMIoigM PotI #260 Comauutdar l*B»ar Waxman Sr. ViM Cowman«tw.M M«.M.^~ Jay Banton Jr. ViM Commandar. —. Maic Krauaa QuailMiiiMtar .SolMwm Aittntaat .LeoSltiii Chaplala ~Dr. Milton MarvtUn Jndfi Advocate -Sam Kaplan VAV8 BaprtMnUtina. M tiann, Liatar Waxman, Hany Paakowita

Friedei Jewish Academy Board of Director* Chairman Joel Rich Vice Chairmen Sara Juster and Julee Katzman Secretary Marty Shukert Treaaurer Hi^lis Hoffinan Immediate past President Mike Katimaa Directon Maggie Qeri>er, Michael Gerson, Shirley Goodman, Mjrra Oberman, Alan Potash, Lynne Saltzman, Dani Shrago.

Nebrasi(a Jewish {Historical Society President Beniie Jonisch Executive Director/ Co-Founder Mary Fellman Vice-President Margo Riekes Treasurer. Karen PoUak Dues Secretary (A-K) Ethel Goldston Dues Secretary (L-Z) Adele Homstein Co-Founder Oliver Pollak Ez-Offido Louise Abrahamson Board of Directora Bob Belgrade, JoanieBemstein, Lois Friedman, Saranne Gitnick* Sheldon Kushner, Morris Lipp, Max Neiden, Qkariotte Slutzky, Zeph Telpner.

kwYm to foil ami fours. The Jewish Press Board & Staff

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SeptoalMr 89, ISM

Breaking the sound barrier Moshe* is in a troupe of Ethiopian immigrant teenagers, dressed in matching white costumes, dancing on a school stage. His movements are coordinated, and liis beaming ' face proves just how much he is em'oying himself Extraordinary joy from an extraordinary teenager. Because, like the others dancing with him, Moshe is deaf He grew up in isolation, surrounded by a family that did not know how to help him, and had none of the care that normal deaf children receive. Most deaf children in Israel are taught to lip-read and speak at an early age. Once they have mastered these skills, they can attend mainstream schools. For those with additional disabilities, one special education sckool exists. From different ethnic communities throughout the country they come to the Alliance School for the Deaf in Jerusalem. It is a school unlike others. Noise is conspicuous by its absence. Even when the youngsters play in the yard, there is nonjg^f the usual shouting. Diagnosed by the'liadassah-WIZO Canada Center for the Enhancement of Learning Potential,' headed by Prof. Reuven Feuerstein, a plan was drawn up, tailored to each youngster's natural abilities. They all receive enrichment lessons in addition to regular schooling, and JDC-Israel provides them with supplementary hours with a speech therapist. Nothing can ever make up entirely for the lost years. But these youngsters, who started at the school with such a handicap, are now starting to realize their potential. "Without JDC," says Avramson, "these children would never have been able to communicate the way they do now. Moshe's life would have been a complete tragedy. When he came to us two years ago, he was like a wild animal. The only sound he made wa ; a kind of strangled 'eee.' He wouldn't sit down quietly and only wanted to throw things around. "It took a long time to get through to him, but now he's eager to learn and has made friends."

Moshe had never even held a pen before coming to the school. When given an infant's drawing book, he had no concept of joining dots or coloring within lines. ' His limited vocabulary narn>ws his thou^ts, but he is now grasping concepts like numbers and shapes that other children learned long ago. Aged 14, he now does simple addition and subtraction, is learning categories and their items,— such as furniture, clothes, fruit-and his exercise book is neat and organized. His teachers have to steer a sensitive path between stimulating him to progress and not frustrating him with lessons that are too childish. ' Another vitally important element in preparing Moshe and the other Ethiopian children for life in society is teaching them to understand the world in which they live. Trips to places such as a bank, post office, supermarket, shopping centers, factories, and museums make such sites familiar and non-threatening.

before an audience. The world hu opened up for him. I

*not his real name

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AetivitiM of the JDC are ftinded by the regular campaigns of the United Jewish Appeal and Fedelrations throughout the United States.

"This program has, quite literally, rescued these teenagers from a Ufe of isolation and dependency," says Yehiel Eran, responsible for the absorption of Ethiopian immigrants at JDC-lsrael. "Without the program the children could never have learned the bdsic skills of independent living." JDC's involvement will not finish when the youths graduate. It will help make sure that they all receive vocatipnal training and a job that meets their abilities. , Carpentry is a popular school lesson, and Moshe is one of those for whom it may well provide an income in the future. Moshe and the other Ethiopian youngsters love their dance group and adore performing whenever the school celebrates a festival or hosts visitors. Dandng is a boost to their self-esteem, and they get satisfaction from giving pleasure to others. Locked in silence in Ethiopia, Moshe never dreamed that one day he would belong to a dance troupe — coordinating, communicating, dancing

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Our Best Wishes For A Joyous New^ar. May your home he filled with health am happiness this Rosh Hashanah am throughout the year.

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By Barbara Chandler You CAN find TOUR way in JeruBalem — juat follow the signs. I don't just mean the printed street signs. Sure, those will guide you through the streets of this beautiful dty as you touch shoulders with people from all over the world and greet your fellow Jews with a smile, *Shalamr But there are so many places to find yourself in Jerusalem — Mt Scopus which overlooks the dty, festive Ben Yehuda Street, a quiet comer for prayer inside the Rabbinic Tunnels, people's homes in andent structures with patio fiimiture and satellite dishes, remembering at Yad Veshem, planting trees on the hillsides, welcoming Shabbat at the Wall, and so much more. Go to Jerusalem, walk the streets, follow the signs and find YOUR place in our 3,000-year-old home of the Jewish people. (Clockwise, street stgns, homes, Shabbat at the Wall, Yad Vashem, Rabbinic tunnels, Mt Scopus, Ben Yehuda street)

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Mitzvah heroes In Jerusalem ^•r By Carol Katman Every summer, author, poet and lecturer Danny Seigel renta an apartment in Israel. And, ev«ry summer, for the past 20 years, >be has t^aken USY'ers participating in the Israel Summer Pilgrimage on a three-hour tour of Life Line for the Old, a sheltered workshop for the elderly. So far, more than 9,000 USY'ers have spent a summer morning with Danny at Lifo Line. Locat«)d on Shivtei Yisroel Street, not far from !* Jaffa Road, Life Line was started in 1964 by Mirami Mendelow. She began with taking beggars off the streets and expanded to the lonely and bored of Jerusalem's elderly population. What started as one small workshop for embroidery has grown into a patchwork quilt of attached buildings, a place of work and dignity for more than 200 men and women. A gift shop sells the products of Life Line: lace-edged Sbabbat tablecloths, crocheted kipot, hand-carved wooden toys and hammered copper jewelry. Life Line also houses Meals on Wheels and a cafeteria and now manufacturers cardboard boxes and repairs and binds all the worn books for Jerusalem's schools. For more than 25 years, until her passing in 1989, Mrs. Mendilow added worth and respect to the lives of thousands of Jerusalem's elders. Ask any USYer about the tallis bags shaped like frogs and you'll hear the story of Life Line for the Old. That's Thursday morning in Jerusalem with Danny Seigel. But on Thursday afternoons, you can actually meet Mitzvah Heroes at his apartment. Students studying to be rabbis and cantors at Hebrew Union College find, their way to Dannys, as do American tourists. On the Thursday we visited him, we met Rabbi Jonathan Porath. An American who made aliyah to Israel in the vmid-'SOs, Jonathan had made mEiny trips to the for-

mer Soviet Union while a pi'lpit rabU in Amarica. He also speaks fluent Russian and has given many lectures and slide shows of his tripa there and clandestine visits to Refuseniks. So, when the Iron Curtain Ml and Jew* began arriving in Israel, thanks to the UJA/Pederation , Operation Exodus Campaign, Jonathan pitched in to help. He formed an association in his Ramot nei^borhood, a northern suburb in Jerusalem, to personally welcome Jews fr«m the Soviet Union and help tiiem establish hamee. Jonathan and friends gather furniture and appliances, assist with job referrals, perform Jewish ceremonies and teach about Israel and Judaism. Now in its sixth year, Jonathan's project has turned into a (uU time calling. Many of the original immigrants now work with him to welcome new olim, who are still arriving at the rate of 3000 a month. Another Mitzvah Hero we met in Danny's Jerusalem apartment is Reb Osher Freund. A hassid who is always smiling, Reb Freund has founded many prqjects over the yeafs, dental clinics, a free-loan society,- food for the hungry and more. His latest project is Yad Ezra, a sewing project for men and women recovering from mental difficulties. Danny Siegel has described Yad Ezra as "an astonishing, loving place." "There is a feeling of holiness in the room," he has said, "the statistics prove that whatever Yad Ezra's approach is, it is working veJy well. "This is not a tale of statistics. It is, rather, Jews at their finest, giving a fair chance to others." That's what Danny teaches on Thursday afternoons in his summer apartment in Jerusalem. And he, too, has put the words into action. His Ziv Tzedakah fund has raised more than $1,000,000, since its founding in 1981. Ziv lists Life

Line, Keren-Klita AUya Ramot and Yad Ezra, as some its receiving organization* and his total overhead is only 3%! Danny's ideas of locating Mitzvah Heroes and supporting their work has been taken up by lynagoguea, homeft for the aged and fisderations around the country. His recent viait to Omaha last fUl, as pert of the Women's Campaign, spurred interest by Omaha Jewish teens to raise funds for Shabbat meals in the Ukraine and scholarships and to volunteer at local hospitals. Tax-deductible gifts to all these organizations can be sent to: Ziv Tzedakah Fund, 11818 Trailridge Drive, Potcanac, MD 20664; Jonathan Porath, Keren-Klitat, Aliya Ramot, Nerot Shabbat Street, 623/10, Ramot-Alef, Jerusalem, Israel; Friends of Yad Ezra, Wo EUhu Stone, 145 Pond St., Sharon, MA 02067. "Because of you, some people are alive today who might not have been, some warm during the most brutal nights, some have jobs and a better education, some are less lonely or desperate, others have gained independence, and mahy, many people «an hold their heads up with a sense of great self-dignity," says Danny, in his description of the work he does. He, too, is a Mitzvah Hero.

Poet, author and tzedekah-guru Danny Siegel, right, visits with USY'ers at Jerusalem's Life Line for the Old in the summer of 1969.

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Why Be Jewish? (part one)

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By Dennis Prager

iBson One: The Jews Have A Missiolf Most Jews really beUero that God ia not necessary moral need for God. Ultimately whom do you trust Etfaleal BfonotiielMB I am a Jew fint end fnramoat beeaiue I bdiav* the Jewish people haa a unique and Qod-given role to play in this world. If I did not believe that we had Buch a mission in the world, I could see little or no reason for choosing to remain a Jew. The idea of perpetuating an ethnic group just for the sake of perpetuating another group hardly appeals to me. Let's face it, just as animal spedes come and go, so too, ethnic groups come and go. And do any of you really miss any of these nations? Is the world really poorer for the demise of the Aztecs? How many of you have really longed to dine with a Gilgamite or a Babylonian? Either we Jews have a specific reason to stay Jewish or let's call it quita—especially given the possibility that our children or grandchildren may suffer for being Jews. I choose to remain a Jew, to lead a Jewish life, therefore, because I believe in our having a miasion. This mission, which will unfortunately not only come aa news to you, but will actually oppose many of the beliefs you now hold, is to bring the world to ethical monotheism. Ethical monothetsm is the doctrine that there is one God, that He is therefore the God of all people, and that God's primary demand upon people is that they Uve ethical (kind, good, just) lives. It sounds simple, hut it is the most radical idea in human history, and it is the ultimate cause of the greatest hatred in history, anti-semitism. Ethical monotheism means that we Jews should be announcing the following to the woiid. To the religious world we must incessantly repaat that any belief in God that does not teach that God's primary demand is that we treat our fellow human beings properly, will lead to evil. You all know this, for you are all very aware of the evil committed in God's name throughout history. The problem with those who committed such evil is that while they may have been believers in God, perhaps even in monotheism, they did not believe that God's primary demand is moral behavior. They believed that God's primary—even excluijv»— demand is correct fidth, that God judges people on their faith rather than on their actions. Judaism holds that God judges all people on their actions far more than on their faith. Thus Judaism may be said to embody ethical monotheiam. On the other hand, we Jews should also be incessantly repeating to the secular world that just as God without ethics leads to evil, ethics that eliminate God as their basis will also lead to evil. And it is in this aspect of ethical monotheism that Jews overwhelmingly fail. Not only do most Jews not declare this to the world, most Jews actually believe in the opposite.

i

to ethics. HiaivfiHre before we can get on with our missioo of bringbig the world to ethical monotjbeism, we ought to convince ourselves of its nsM. Is God really neoeasary for ethics? I

If there is no God, there is no good SUM! evil I will answer thia in the most direct way 1 know. If there is no God, then good and evil simply do not exist What exists are subjective opinions regarding desired and undesired behavior. If there is no God, what we call g<K)d and evil or right and wrong are merely euphemisms for pereonal taste. You don't like stealing, so you label it "Vrong.* I like stealing, so I label it 'right" But that is all it is—a label for personal taste. If there is no God, kicking B child is no more ofageetiyely wrong than kicking a stone. To put in the starkest manner I can, if thne is no God, you cannot say the Nazis were wrong. All you can say is, 1 don't lilce what they did." The Nads thought they were right; you don't If then is nothing higher than you and the Nazis from iriiich there emanates a moral will and standard, then the Naxis were not evil. If there is no God, how, after all, do you know that murder is wrong? You may think it is wrong, but that belief is no more ohjectively true than your belief that dieny vanilla is tasty. Or, you might argue that 'sodety" says it is WTODg But what if society says killing many innocent people is right—as Aztec, Nazi and Communist societies have held? It is a very poor idea for Jews especially to argue that society should be the source of morality. That was exactly Eichmann's argument He did what was right in Nazi society. It is a tragic force that Jews of all people foil to undentand and proclaim that there has to be a source of morality higher- than society, as well as of the individual. If there is no God, wiiy do gDod7 The second reason why God is necessary for moraUty is Dostoevski's practical argument As he wrote in Brothers Kara mazov, "Where there is no God, all is permitted.* Let us say that you say to me, "Wait a minute, I may agree that there is no ol^ective good and evil if there is no God, and that good and evil is therefore a matter of personal opinion. But still and all we don't need God because even without God I can conclude that murder is wrong. Not everybody who thinks murder is wrong is religious. Obviously, many people with no religious beliefs at all think murder, torture, and theft are wrong." Right? Tbit brings us to the practical argumente for the

mar ODOA l^oUf) & serenlZY be yours

more—people who feel that they^re accounUbls for their actions to a moral, judging God or people who feel they are accountable for their moral Bctioas only to themselves or to "society"? That is our choice. The secular ethical person — and now we are just talking about ethical people—says, "I am responsible to my conscience.' The religious ethical person says, "I am responsible to my conscience which is responsible to God; I have to answer toa'God who judges me." I personally have much more faith in people who feel they have to answer to God than in people who feel they have to answer only to themselves. You may trust people much more than I do, and we will talk about that in my second argument for Judaism. ' But I can't imagine that anybody really has tremendous faith in human nature after the Holocaust and after Cambodia and Afghanistan and other exterminations of peoples around the world. I can't imagine that you feel that if people are only accountable to themselves, they will do good. Let me give you another example. Forget extermination, because none of you is planning genocide. Lefs talk about things you iaoi>ably do, Uke cheat on income tax. Let us say that I can give jrou very rational argumente why you shouldn't cheat on your income tax. And by the way, I can. One is that you are stealing from everyone who pays his taxes honestly. And another is even more powerful. The national debt which is a m^jor problem in this country, preventing us from spending on the poor, on defense, and other things that both conservatives and liberals believe we need, could be painlessly eliminated in a few yeare if people paid their taxes honestly. Yet, I don't think any one of you is going to pay your taxes more honestly despite all the rational arguments why you ought to. You feel responsible to yourself alone, rather than to a God who monitora His commandment, "Do not steal." What does all this mean? The great argument offered by people who deny that God is necessary for ethics is: "I don't need God. Reason is enough." Yet I just gave'you reasons not to cheat on incom»' tax. You're not going to stop. If you believe, howeV'!) er, that God commanded you not to steal and that you are accountable to Him, you would be more likely to stop. But you don't believe God said it— or you don't want to believe God said it, and part of the reason . most people don't want to believe God said it is because they don't want to feel accountable to God. Life seems a lot easier if you think you are not accountable to God. Reason is hardly a moral substitute for God; it leta you get away with anything. (Continued on following page)

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Shatom A happy and peaceful New Year 1 ABRAHAMS, KASLOW &CASSMAN AttmmeteAtLm

JawlahPreai

SeptMabar 28, Itse

Why Be Jewish? (P^rt two)

By Dennis Prager

Dr. Mengele was a physician, and the German hold— aueh as that deliberately hurting innocent Medical Association accepted his grotesque experi- people is wrong, that iqjustice is wrong, that there ments on people. It knew what he was doi^. Was should be one justice for all people — came to you I ' Now let me immediately anawer a question that is the Nazi Bar any better? Why don't we close down ' loimarily thanka-to rehgion. Yet you think that if you tear these ethics away probably in all your minds: What about all the reli- law schools? How come nobody argues that? Look at gious people who stink? What about all the evil done all the lawyers who are evil. Or take the Soviet Bar. from the religious soil that gave them to you, they I Since 1917, not a single person of the millions willli^ in God's name? I keep saying that God is necessary The only difference between cut flowers and cut for goodness, but look at all the evil done in God's accused by the Soviet government was ever fbtind ethics is that it takes cut flowiers a few days to die name: Khomeini, CruBaders, the Inquisition, and innocent That's quite a track record, isn't it? Somehow or other you always hear that evil done and it takes ethics a few generations. potentially Kahane. ' « Therefore, let me make something as clear as I in God's name invalidates religion but you never With all the studies done of Nazism and can. I do not argue, and I would never argue, that hear that evil done in, law's name invalidates law or Coinmunism, the two greatest evils in human histobelief in God ensures moral behavior. I wrote la book evil done in medicine's name invalidates medicine or ry in terms of sheer numbers killed and tortured, it on anti-semitiBm, much of which is about religious evil done in science's name invalidates nuclear is very rarely pointed out, except by religious people phjrsics. ' p^^je killing innocent Jews. who are not listened to, Uiat they share quite a few Somehow everything can be perverted and you things. Only ^ fool would contend that belief in God ensures moral behavior. It is quite possible to still know you have to retain its essence but not God One of them was a tremendous hostility to what is believe in God and be despicable. My argument is and religion. called the Judeo-Christian tradition, to God-based One rotten person goes to synagogue and you have ethics. The Nazis choee the pagan swastika as their therefore not that belief in God guarantees moral behavior. My argument is that belief in a moral code a ready-made excuse not to take religion seriously. symbol because Hitler's ideal was pre-Christian emanating from God's will is indispensable to a So be honest enough and say you don't want to be pagan Germany. moral society. In other words, I don't say that belief bugged by religion. I respect that You don't want to He hated Jews for, among other things, forcing in God guarantees goodness. I am saying that the be annoyed by it Christianity on the Germans. A true German is not Say reli^c|n is a pain, that you want to be respon- a Christian but a Teuton pagan. That was the Nazi death of God guarantees evil. When a Jew understands this, be does not con- sible to yourself, not to a God and not to a Torah, ideal. And I don't have to tell you how anti-religioD stantly battle for a secular society. You may ^?"* ?. nnt to a community and not to a religion. O.K., I -Communism is. secular government as I do, but you don't want a respect honesty. But please don't tell me that In other words, it is axiomatic that Nazism and secular society. Michael Harrington, a Marxist athe- because there are evil religious people, religion is Communism will produce death camps because that ist, the man who wrote the book on poverty that not morally essential. which makes war upon God as the source of ethics influenced John F. Kennedy, recently wrote a book must produce death camps. entitled T/itf Politici of God'* Funeral. Ethics without Religion Are there good atheists? Of course there are good In it, he argued that fellow atheists had better are Flowera without Soil atheists. So what? Iliere are good totem-pole worwake up to the fact that with the collapse of religion shippers. Do they get their ethics from totem-pole people get their values from nothing. Atheists had Then there is the very practical issue about how to worshipping? better come up With something. transmit ethics from one generation to the next. There are ethical third basemen. Do they get thefr Now I don't think there is anything that atheists Will Herberg dted the brilliant analogy of cut flower ethics from playing third base? Do you get your can come up with, but I respect Harrington's hon- ethics. ethics fitun atheism? How can you get ethics from esty in recognizing that religion is the conveyor of Imagine cutting flowers from their soil and giving atheism? Atheism afiflrms nothing; it is merely a them to somebody who then says, 'Look at that. negative statement—there is no God. values. And if you tell me about all the evil done in reli- Flowers don't need the soil that nourished them. It therefore cannot possiUy be a source of ethics. gion's name, III tell you about all the evil done in They can live without soil." So, without God and religion, from where will you medicine's name by physician-monsters like Or. Now of course we all know this person is wrong. In get your ethics? And how long will they endure? Mengele. How come nobody talks about that? Why a few days these flowers will wither and die. Haifa generation, a generation? don't we close down medical schools? So it is with ethics. The great ethics that all of you (Continuod on following pafe) •t about all the evil committed iniGod's name?

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Why Be Jewish? (Part three) Somatteraonal thonghta

Judaiam, for Jewa to do in fact what they are aupixMed to do. Yet we do the opposite. Jews are in the forefront of teaching that ethics are subjective, entirely a matter of opinion. '

, I want ito tell you something. Tv^ got problems with God just like anybody else does. What I am certain of, however, is the necessity of Qod. I have not Subjective ethics offered a single argument that God exists, incidentally. That is a separate issue. Right now I am not I once aske<| Jewish pubUc high school seniors this here to convince yOu that God exists. I am here to question: How many of you would shoplift someconvince you that God is necessary if you care about thing you really want-jewelry, a dress, a car—if goodness. i you were absolutely certain you could get away with In fact, it is my hatred of human suffering that it? The mtuority raised their hands. leads me to God more than any other single factor. When I told them that stealing is immor^, they In other words, ^onically enough, if you are truly a looked at me as if they had never heard the word. humanist, you will become ^religious. If you truly After I explained it to them, they said, "Who the hell care that people not suffer Auschwitz, you will are you to tell us what's immoral? If you think become religious. You will do what Judaism shopliiling is immoral, Mr. Prager, don't shoplift— demands that you do — spread the Sh'ma Tisrael, we're not going to impose our value sjrstem on you.' Ihere is one God.* You will, in short, spread ethical They were so open minded and liberal, they monotheism. wouldn't impose their value system on me. They It is our task to tell the world there is one Qod. think shoplifting is 6.K., but they won't impose that Why? So that they all worship properly? No, value on me. It is'O.K. with them if I don't steal. Judaism does not care how non-Jews worship. It That is how we are raising our children: "How do cares how non-Jews act. That is why we've been you feel about it? Are you comfortable with itr hated, incidentally. Spreading the idea that there it In Florida, I was told that schools were about to a God to whom everyone is morally accountable has offer "Values clarification'' classes in which, God forbeen the primary source of anti-semitism. After all, bid, they never toll you right or wrong, they only even you don't like it clarify your values. Yet today in the Western world, we are in the So if you feel if s right to shoplift, you speak up almost unprecedented position of being able to advo- and say why it^s O.K. in your mind to shoplift, but cate ethical monotheism without incurring anti- we won't say its wrong. semitism. In fact, non-Jews, particularly Christians, The New York Timee recently published an artideeply want Jews to be faithful to Judaism and to cle on the public schools not toadiing ethics. It dted the Jews' religious mission. I have certainly seen an example of a public school in which a student this in my own work. I deeply feel this task to returned a thousand dollars that she had found. She spread ethical monotheism, a|d openly acknowledge could have kept it but she retiuned it. So they had a it and my Jewishness on my radio show. meeting: Did she do the right thing? And the response of Christians to this Jew in the Sune studente said it was and some said they'd media who argues for Qod based ethics has been keep the money. The guidance counselor told the overwhelming. Tlie management once called me in THmet that while in his heart he believed she did and said, Tou know, it's a very interesting thing, the right thing, he would not say so to the studente: one of your predecessors [a non-Jewish Jew who 1 am not supposed to tell them right or wrong." hated religion, never admitted being Jewish but And he is the guidance counselor! There are no somehow everybody knew it) provoked anti-semitic righto and wrongs—only your values and my values. mail. But we have never received a piece of anti- And they are right, for that is what secular society semitic literature against you who are so openly bequeaths to us. What you feel is right, is right. If Jewish." Now why? It would seem to make little you don't perceive a breakdown of any sense of sense. The Jewish Jew—people even know that I do owing anything to anybody but the self, then we live not do my show on Friday nights because of the in different universes. It is so apparent th^ very ByBblh—ther like, while the non-Jawiaft Jew who many people do nbt havd a -code higher thanthemit just as happy to dump on Judaism ai on any reli- selves—they are now the originator of their own |[on gets attecked. Why? It makes perfect sense. code. ' First of all, they know where I am coming from In that sense, what they once said about someone, and therefore there is a trust. But deeper than that, *He it a self-made man who worships his creator," is there is a yearning for Jews to be faithful to exactly how we are morally. When you make your

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morality, you are your god —God in Judaism it after all the supreme moral figure. That is one reason why Jewa avoid speaking about God, why the people ' who brought God into the world ai'e teking Him out of it. They no longer want to be bound to this Outsider's code. Thus, we Jews are in the vanguard of seculariring society. I'll talk to you later about whether there is a God or not. I think the arguments for God's existence are very powerful. But even if you are a confirmed atheist, Judaism demands that you struggle with God. God is morally and otherwise simply too importent. As Elie Wiesel^put it, '/^ Jew can love God, a Jew can fight God, but a Jew may not ignore God." That's your sin, ignoring God. That was Luther's point when he said that he would rather deal with a vibrant atheist than a lackadaisical believef. I'd rather have you fighting with God your whole life than hold a coiiiplacent belief in God, or feel "Who needs God?" or that religion is for the mentally, socially, or morally retarded—which is, unfortunately, what many Jews believe. And if you have a Southern accent and you're Christian and religious, then you're doubly retarded. There is a bigotry in Jewish life, not against blacks, but against religious Christians, against religious Jewi, againtt religiosity generally. These attitudes are partly a result of the cecular braiiiwash you and I went through in our educational system. You know that Columbia University, which I attended, wqs founded to teach four sulgecte. One of them was theology. Today you may be able to take a course there (f/a Belgian women in the eighteenth century, but you cannot study the m^jor question that engrossed the greatest minds of Western civilization: What is the nature of God and what does He want from me? That was the question that people knew to be the most important question in life. In our day and age it is a non-issue. Therefore, I am ending the God part with this. We have a mission to spread ethical monotheism. Everything else Jewish becomes meaningless without ethical monotheism. You can give all the money you want to Jewish causes, but as importent as Uiat is, ultimately you are not building an edifice that can prevent evil from taking pUfe. While another Holocaust wUl. take place, we will continue giving charity. Charit« is wonderful but it is not a system for ending evl' That is what ethical monotheism has as ite possibility. This is the single greatest gift that we Jews have to give to the world. (Continued on following page)

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Why Be Jewish? (Part four) Dialogue QuMtionen Walk me through this issue. You're not necessarily at this moment arguing for the exis' tenoe of God. Yet there must be a belief in God to anchor the concept of good. Pragon You say there must be a belief in God. That is ultimately true. But at this point, I would put it in a siihpler way. I would put it in the negative. If there is no God, there is no good and evil in the universe. There are only personal opinions of preference and non-preference. Same: But that's where I have lots of difficulty, O.K? It seems to me as we go back as far as you'd like to go back, they figured out that to control the masses there has to be a fear of something greater than the two of us. Rather than you and I saying, T^t's control this rabble," we have a much better chance to control it, really scare the hell out of everybody, by saying, "It's Dennis, Norman and the guy upstairs"— whether the guy upstairs has got a cow's head or whether it's a collection of stones. Pragen You realize you're making a powerful case for ethical monotheism. I don't disagree with anything you've said except that I think that God exists. Same: But let me go through with this, O.K? So way back when we discovered that we have a better chance of controlling through fear if there is an unknown and invisible God... Prager. Do you agree with that, that we have the better chance? Same: Oh, absolutely. Pragen O.K So far you are contiauing to speak on behalf of ethical monotheism. Same: So Moses now has figured out *I really understand the ethics and morality my tribe should follow. But Tve really got to market, to merchandise this thing. Therefore I'm going to go up the mountain and come back with some stuff and I'm going to say 'This was given to me on high and it proves what I've been saying all along that these ten commandants are in fact God's work." Now what Moses has figured out is that in terms of a set of easily understandable things,, most people can remember ten things, and he gives himself an 'endorsement by God or Frank or Fred, whatever we want to call it. So we have created upon this myth of God a perpetuation of Moses's ideas which were good. And it might have been a committee, but whatever it is we have now given it a history and we have tied it to

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God 80 that people like yourself make a very good case that these ethics are right, but the/re only right if ypu understand that they're rooted in the belief that God gave it to us as opposed to Moaes. Prafer. How have you not simply repeated eveiything I said in your own words? Same: Because I have difficulty in believing in God. PrafeK I said I didn't make a case for God's existence. I made a case for God's necessity which you just did beautifully. Same: Well, then are we saying the same thing? Pragenxes. Same: Are we sajring that God in fact could be a myth? Pragen Could be. Same: God could be a fable? Prager: Could be. Same: God could be just symbolized? Prager: Could be. Same: Good. Then we agree and I feel much better with this. Prager: Well see. I want you to say for the tape that you understand that if there is no God, murder is not wrong. (No answer) Pragen I repeat. God may be a myth and a fable. We are leaving that aside. But you agree that God is absolutely necessary to declare murder wrong. Same: I am afraid I can't do that. Pragen You just made a very powerful case for why God is necessary to be behind the nice things that Moaes believed in. Now I am asking you to say it in a sentence. Same: I was talking only about marketing those ideas. Pragen Only inarketing? All right, so I want you to say it about marketing. Do you agree that in order to prevent Auschwitzes it is essential to say God prohibits such behavior? Same: I think it is a very strong marketing tool. Pragen "Marketing tool' is snotty language. Is it moro effective to stop children from being tortured? Yea or No? Same: Yes. Prager-. O.K Since that is the case, if you care about preventing an Auscbwitz and people being tortured, you should struggle with God the rest of your life. O.K? (Nods agreement) Pragen, Good. You've come real far and I appreciate your honesty. QuestioneR Couldn't ethical monotheism be the task of any other religion? Pragen Yes, and I wish it were.

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By D«nnis Prager Same: I'm not sure I understand what it means to say the purpose of Judaism is to bring the world U. ethical monotheism. Prafen The ideal world would be one in which all human beings felt that they are obligated to God to be good to their fellow human beings. Micah the Jewish Prophet, said it best: 'Da Adam,* 'Know, man— he, spoke to man generically (Adam), not to the JewS only — "what God demands of you, to kn^ justice, pursue loving kindness, and walk humbly with your God." , I wouldn't even ask the worW to observe the Ten Commandments, I would ask people just to start with those three. > As it is, Judaism asks seven laws of non-Jews. And if one fulfills them outside of Judaism, that is his prerogative. Everybody in the name of his religion can do it. Same: If ..Christians' main thrust is Jesus, aren't they missing ethical monotheism? Prager: Not necessarily. When Mother Teresa was asked why she does what she does—and I suspect we all think she is doing ethical work in Calcutta —she answered, "Because I am imitating Christ" I look at the fruit of faith. If all Christians try to emulate Jesus by being ethical, it's quite O.K in my book. It's O.K in your book too. Queationen Please clarify. You're not sure of how to define, or even sure of the existence of God, but you are sure that there has to be a Qod as the source of ethical principles. Pragen As far as defining God, I don't think you can define anything except certain physical olgects that are highly quantifiable. I can define God only by references to His characteristics: mpral, holy, personal, supernatural. Same: Even though you are unsure of God's existence? Pragen I am at least as certain of (Sod's existence as a human being can be of the existence of anything that is not capable of being put to scientific test Are you certain that love exists? You can't quantify it, prove it, measure it, smell it, toufh it What you can know are its ramifications. So, too, with (lod. That is why if every religious person acted kindly, everyone, including all of you, would believe in God. The single greatest obstacle to belief in God is that a lot of religious people aren't nice.

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Why Be Jewish? (part five) Should Jews Proselytize? We have now discuased part one of why to'be a Jew and the task of apreading ethical monoUieiBm. Since then a few questions were raised privately. Some one said, for example, that he didn't know that Judaism was a proselytizing religion. 4_ Now Judaism is a pro8elyti2sing religion — for ethical monotheism and, potentially, even for Judaism. I am sure that this makes many of you uncomfortable but let's talk dispassionately for a minute. How on earth could someone believe that he has a solution to the great problem of evil and not proselytize? It would be contradictory in the extreme. Also, proselytizing may be a dirty word in many of your minds because of the way Christians went about it historically, but please understand that everybody proselytizes for what he strongly believes. By and large the reason that Jews don't proselytize is that they don't believe in anything Jewish, but they do proselytize for what they do believe. They believe in separation of church and state and they certainly proselytize on behalf of that. They believe in Israel. They certainly proselytize on behalf of Israel. If you really believe in something, it makes no sense not to proselytize for it So please understand why I don't consider it noble that Jews aren't proselytizing. They aren't proselytizing because they don't believe in much. Whatever we do believe in we do tend to proselytize for. Jews are the most active proselytizers in the world. When they get involved in the Democratic or Republican Party, who is more effective than Jews? We are big proselytizers. The reason you have a negative reaction to proselytizing for God-based ethics is because you don't believe in God-based ethics—not because you are uncomfortable with proselytizing. We have a mission. And by the way, Jews do feel a mission. For example, many Jews have tried to convert the world to Communism. If it weren't for Jews, the chances of Marxism blossoming would have been virtually nil. For one thing, there wouldn't have been a Marx. It is not, unfortunately, the imagination of antiSemites when they say that Jews are inordinately responsible for the Bolshevization of much of Eastern Europe, They are. Two out of the three members of the Polish Communist Party Politburo after World War Two were Jewish, eleven out of twelve of the members of the Hungarian Politburo were Jews. There was a joke in Budapest that the only reason they had one non-Jew was they needed a Shabbos goy. That was actually a joke told by non-Jewish Hungarians. That^s how common it was. In 1956, during the Hungarian i^evolt, there were large anti-Semitic overtones. Part of the reason was that Jews were disproportionately responsible for the Rakozcky regime. During that horrible Stalinist regime, many of the leaders of the government and secret police were Jews. So we Jews are very active in proselytizing for what we believe. That's why Orthodox Jews proselytize for Orthodoxy. They happen to believe in it So it is not nobility that prevents most of you and most Jews from proselytizing on behalf of God or Judaism, it's because Jews tend not to believe in such quaint value*. Queatlonen But we make it difBcult for someone to become a Jew. You have to go through serious i questioning and convince an authority of your sinI eerity.

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Pragen Thatfs in order to become a Jew. But our task is not to bring the world to Judaism, it is to bring the world to ethical monotheism. That is why when I stand up in front of a Christian audience and say, "You are not stressing enqvgh that the Lord is asking you to be ethical," I am trying to ethicize the Christian message. That is my job as a Jew. It is not my task to turn Christians from Christ. That is their road to God. Our only mission vis-a-vis the Christian is to make sure that his message is ethical monotheist and not just faith monotheist. If there is no God, life is ultimately meai^^ess There is one other point on God that is of extreme importance but which! do not have the time to cultivate now. In addition to good and evil, there is one other thing that is dependent upon God's existence. That is meaning. If there is no God, there is ultimately no meaning to Ufe. This by the way is not debated by the atheist philosophers that I have read. It is generally taken as a given that if there is no God there is ultimately no real meaning to life and that therefore we have to make up some meaning so as not to go crazy That is why existentialism has become so important in the secular age. Existentialism holds that since there is no God and existence therefore does not inherently have any meaning, you must make up a meaning with which to invest your existence. For example? Well, different people come up with different meanings', work, parenthood, family, doing good to others. Those are the typical good ones. There are some less noble ones, as for example, investing one's life with meaning by pursuing as much pleasure as possible. That is the hedonist's answer to the existentialist problem of life, not having ultimate meaning. By the way, hedonism poses a serious in'.ellectual challenge to the atheist God says. Don't be a hedonist, but life doesn't say. Don't be a hedonist In fact, life argues very much for the pursuit of pleasure. And I don't mean necessarily at the expense of others, but just having pleasure through materialism, through sensuous experience: "Eat, drink, be merry, go to bed with whomever you wish, for tomorrow you may die" is a strong argument It is Hugh Hefiner's challenge. >' And for not a few men, a part of them highly envies his lifestyle. It is a serious challenge that he poses, and it is an interesting question that men ought to discuss among themselves and with their wives: if you could lead that life, would you? Incidentally, Judaism does not ask you to abandon pleasure. In fact, the Talmud says that the first thing God will ask you at your final judgment is, "^fhy did jrou not partake in all the pleasures that were permitted to you?" In other words, God would say to you: I put all these fruits, all these lovely foods on the earth, what did you think they were there for? Judaism is both anti-ascetic and anti-hedonist 111 give you a very interesting example. The Talmud asks whether a Jew is permitted to gamble. The answer is, Yes, but not for a living. And not because you can't make a living out of it. lliat is very possible. Certainly if you learn the count system in black jack you can. The Talmud's reason is that if you spend your life gambling you are not spending your life making a better world. Thafs the problem with hedonism according to Judaism.

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Ely Dennis Prager You're not making a bettelijferld. Queationer: Does it apply to work too? Prager: Actually it does. Judaism would challenge the workaholism that afflict^ a lot of American men. That's one of the reasons the Shabbat is so important. It knocks the wind out of the sails of work as the be all and end a|l of life. It is not easy to say goodbye to your work for twenty-five hours. The Shabbat is a very powerful thing for that reason. You can't touch money. Imagine the effect that not touching — let alone not spending — money has on people used to commerce all day every day. It is i a radical innovation in your life. By the way, part of the reason for workaholism now, much more so thain in our parents' or grandparents' years, is secularism. People derive meaning from their work today. They used to derive meaning from their religion. But with religion collapsing ^s the source of meaning, something must fill the void. Humans all have the need to fill up time. You go crazy otherwise. Philospher Robert Nisbet says people don't give boredom the credit it is due for ho«<much it animates people. And he is very right. Ask men about their war experience—this is where Nisbet really hits a nerve. War, he writes, is one of the great boredom solvers in the world. Ask men who had fought in war how they look back on their experience. Most of them would hold it to be, unless they were severely wounded, in many ways the best time of their lives. Camaraderie such as they never knew, meaning, excitement, purpose. So finding meaning in an inherently boring universe is a very powerful issue. Normally religion solved that problem. But when it ceases to be an issue, you'd better fill that meaning void with something else—and work has become that something else for many modern secularized people. They derive their meaning from it The Wall Street Journal recently wrote about how Yuppies look at retirement years with tremendous fear. Work has been the source of their meaning and if work is no longer there, neither will meaning. So, Vm saying that there are many consequences to the death of God for the individual and society, the moral being the first, meaning being another.

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Vatican official clarifies church policy regarding Jerusalem-3000 commemoration The head, of the Vatican's Commission for Religious Relations With the Jews has denied a published report that the Church wants Israel 'to diminish' the forthcoming celebration of the 3,000th anniversary of the founding of the dty by King David. In a letter dated April 21, Edward Idris Cardinal Cassidy, president of the Vatican commission, wrote that any hesitation voiced by Christian or Muslim leaders over the planned festivities, which are scheduled for 1996, arose from a concern that Jeru8alem-3000 — the designation given to the year-long observance — would turn out to be exclusively a Jewish celebration. It is certainly not correct to state that the Vatican has made a 'call for Israel to diminish' the proposed celebrations," the Vatican official asserted. He clarified the position of the church in a letter to Rabbi James Rudin, director of inter-religious affairs of the American Jewish Committee.

In response, Shoehana S. Cardin, chairman of myriad of special programa scheduled throu^out the National Committee for Jerusalem 3000 — the the Untied SUtet.* body set up by the Conference of Presidents of Migor American Jewish Organization8'*to coordinate the celebraiion in the United States — wrote to the cardinal on May 9 welcoming the clarification. Informational materials prepared by Jerusalem3000 coordinating committees in both Israel and the United States recognize the significance Jerusalem holds for the world's three migor monotheistic faiths — Judaism, Christianity and Islam — she noted. Mrs. Cardin urged all religious communities that "revere Jerusalem's spiritual significance" to hold observances as well as participate in-joint celebrations around the world. She added that additional material is being prepared *to facilitate the participation of all religious communities in the many events planned in Jerusalem, as well as the

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America and the Holy Land JERUSALEM — "America and the Holy Land" by Prof. Moshe Davis, recently published by Praeger, is the fourth book to be produced in the aeries entitled "With Eyes Toward Zion." The book is the latest publication of the AmericaHoly Land Project, sponsored by The Hebrew University of Jerusalem's Avraham Harman Institute of Contemporary Jewry and the International Center for University Teaching of Jewish Civilization. The prtgect, whic^ has developod an academic Bub-speciaUzation of America and Jewish History, .has produced its own reference material. Included

in its list of publicatioat is a 72-volume AmericaHoly Land Reprint Collection comprising primary sources (moet of which were ont of print) dealinii with Americans' writings about and involvement with the Holy Land; a four-volum^''Guide to America-Holy Land Studies, 1620-1948' and the continuing *With ^yes Toward Zion' series. In 'America and the Holy Land, * Professor Davis presents a selection of his writings on the AmericaHoly Land relationship from religious and cultural aspects: the concept of Zion in the American heritage; representative personalities who influenced devotion to the Land of Israel; a state-by-state com-

pendium of place names in America reflecting that attadunent, including maps showing where such towns as Zion, Jenualem and Hebron are located in the United Statas; a list of institutions and settlements in Israel showing American involvement and an annotated ariection of choice readings. The filth volume in the "With Eyes Toward Zion' series, 'Jerusalem in the Mind of the Western World,' is being coedited by Jerusalem authority Prof. Yehoshua Ben-Arieh, rector of The Hebrew University, and Professor Davis. It will include articles on journal* of visitor* to Jerusalem in the 19th and 20th centuries.

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Jewish continuity and renewal

Senate Majority Leader Bob Dole (R-Kan.) receives a special Jerusalem pin from Shoshana S. Cardin, chairman of the National Leadership Committee for Jerusalem 30Q0. Looking on is Malcolm Hoenlein, executive vice chairman of the Conference of Presidents of Major American Jewish Organizations, which establishd the Committee for Jerusalem. Jerusalem 3000 is a year-long celebration in 1996 to commemorate the 3,000th anniversary of the funding of Jerusalem by King David. Major cultural events throughout the United States and around the world will mark the historic anniversary. Festivals, fairs, exhibits, and original theatrical productions are expected to draw millions of tourists to Israel this year and next. More information about Jerusalem 3000 may be obtained by calling the National Leadeiahip Committee at (212) 318-4U1.

»

By Rdbbi Bernard & Raskaa ST. PAUL (JTA) — Koah Hasbanah is late this year. Roeh Hashanah is early this year. In between these regular comments is the truth. Roeh Hashanah ahrays occurs on the first day Qf Tishri. We can set our calendars on it. Indeed, ever ginee the Jewish calendar was set centuries ago, Rosb Hashanah has been the fixed symbol of Jewish continuity and renewal. Tl^e ritual has evolved into a set theme, giving us a time to review the past and prepare for the future. Rosh Hashanah is a great (Statement of the way Jewish life reaffirms itself and, at the same time, launches us with confidence into the future. On Rosh Hashanah, the shofar has been sounded for thousands of years. On Rosh Hashanah, the apples and honey remind us of our childhood. Rosh Hashanah anchors us in history and strengthens our identity. Frederick Wilhelm, the king of Prussia, once' asked his chaplain to prove the endurance of religion. "Your M^esty," the chaplain replied, "the Jews." He correctly saw that the Jews collectively and individually are the embodiment of a long and continuous history of ideas and experiences. Rosh Hashanah makes us aware that deep within the consciousness of the Jew bums the awareness of a unique spiritual destiny. Our personal existence is bound up with the deeper meaning of history. We are not lonely individuals on an endless road. Rosh Hashanah is also a time for renewal, for chesbon hanefesh, a spiritual self-examination. If anything, this one holy day emphasizes that as a group and as individuals we can change; indeed, we must change. This year on Rosh Hashanah we will enter synagogues that range in design from the work of Percival Goodman to Frank Lloyd Wright and everything in between. We will see Torah covers that dazzle in design. Silver Torah decorations will

include the contemporary designs of Wolpert, Zabari, Ofin, Greenvercel and others. The tallitdt, or prayer shawls, will reflect the work of Agam or will be tie-dyes or individual weavings. The kipot will show stunning creativity. The music will not only include the traditional nusach, or standard melodies, but the contemporary work of Janowsky, Davidson, Bernstein and even a whiff of Bob Dylan. Sermons by rabbis, both men and women, will cover every conceivable topic firom intermarriage to the environment to world politics to personal problems. These forms of renewal introduce more vigor and relevance to Rosh Hashanah. The Talmud itself notes with approval the statement: 'Just as his [or her] ancestors left a place to create new forms, so I was left a place by my ancestors to create new forms." (Hulin 7a) At a recent meeting, the newly elected secretary of a group was asked for the minutes of the prior meeting. He arose, cleared his throat impressively and said, *The minutes of the last meeting were one hour, 20 minutes and six seconds." Then he sat down. Rosh Hashanah does not record the minutes of the year in simple units of time. Indeed, the more accurate assessment of a year is not the hours spent or the seconds kept, but the measure of human emotions and feelings, the joys and the tears, the hopes and the fears. On Rosb Hashanah a person must measure himself or herself by ideas of right and wrong; of deeds done and left undone; of sin, guilt, repentance, forgiveness and amendment of life; of community responsibility and irresponsibility. This is an opportunity to correct our spiritual statement and balance the account of living. Rosh Hashanah, then, is the time for continuity and renewal as a human community, as Jews and as individuals.

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Jerusalem -- city of mankind My own journey to ^erusdlem actually befian in 19*74 when, as assiatant director for the Jewish Cultural Arts Council, we sponsored a national touring photography exhibit, Jerusalem - City of Mankind. Doxens of three and four-foot high photos were displayed. Eighteen years later, as Federation missions director, I remembered the faces of Jerusalem in those pictures as I stood for the first time on Mt Scopus with my husband and realized that I Was actually seeing Jerusalem for myself. ' Since that time I have been privileged to be part of a remarkable phenomenon in our community. Visiting Israel has become more exciting and an important focus within our Federation. And now, through the commitment of Jewish Foundations and our Federation leadership, it is possible for anyone to have this lantX experience. During the past four years, more than 260 adults and 130 teens have gone to Israel on UJA/Federation missions. In addition to raising many more dollars and volunteer interest for the community, these individuals have returned with a clearer understanding of their r^esponsibilities in terms of Israel's nation building and Jewish continuity here at home. Add to this the number of Omahans who go to Israel on their own or with synagogues and organizational-sponsored visits, and the numbers become impressive and impactful. People have asked if after so many trips, Israel still moves me. The ansfwer is: "ken," yes. Israel is always changing - and Israel continues to change and strengthen me as a Jew. Coming to Jerusalem is coming home, and I am always reminded of how going to the Weetem Wall in the Old City can strike that cord of recognition and bond to our heritage - even for the most loosely connected of us. Jerusalem, home of Yad Vashem, Mechane Yehuda - the Israeli market place, the Arab shuk, Mea Shearim and Ben Yehuda.

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Jerusalem, site of the Dome of the Rock, Mount of Olives and the sea of forests we've all planted over the years. Jerusalem - City of Mankind home to Jews, Christians, Moslems and so many others. "Hie universal image of Jerusalem is the Western WaU. Intermingle^ with the resounding bells of the mosque is the chanting of those at prayer at the Wall. As Shabbat begins, everyone is swept up in the spirit of the singing of the Yeshiva students as they dance their way through the throng of fac^s gathering at the Wall. ¥nten I stand at the WaU 1 am reminded of the images flrom that JCAC photo exhibit; the old and wrinkled, the younf children drMaed up fwr Shabbat holding their parental hand* boantiftal Jewish familiee, the delieate featured Ethiopian faeea, and the features of thooe of European deaoent and those at darker complexion so aimilar to our own famiUee in the U^ When I am at the Wall and see Israeli solders, I have mixed emotions. I feel sadness that these young people must come in uniform carrying weapons to this place of peace. At the same time I feel tremendous pride for all the Israeli people who risk everything for the Jewish people - for me. Also drawn to the Western Wall are people of other faiths, and their faces and traditional dress blend into a melting pot of cultures and reUgions. As a result of my Israel experiences I'm now learning to speak Hebrew, I'm learning what I missed in Sunday School. A trip to Israel is not an end to Jewish seli" discovery, it's a spark to further discovery. It's not a replacement for Jewish education, it's a catalyst But don't take just my word for it - ask any of the 380 other Omahans who have had their own Israel experience.

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UJA creates partnership 2000/lsrael think tank

NEW YORK, NY — United Jewish Appeal reoentiy hosted the first meetings of the Partnership 2000 /An//ques Jewish Identity Think Tank, a newly formed group charged with enhancing the Jewish education initeoi Qrevw St, Omaha „ tiatives of the organization's flourishing, 13t87-M11 Opan7 0ay* ' month-old Partnership 2000 with Israel. SM) •.m. • 6M p.m. Partnership 2000 is a twinning program in 100 D»»J»n with ov»r 17,000 KfjanlMl of imrchaiKtat which leaders in the Diaspora communities work IsaaaitvsBsKBKaniaavanHBKiKiKmBBaBaBBBaniaaBaiiiiBi in tandem with their counterparts in the Negev, Galilee and Jerusalem to ease the conditions of fa1lfarUfJByrJPJBlimaJifa[MiiIfi«riiiriiiatiIfiI[i3[ni, absorption; increase the population; augment economic development and job creation; and facilitate social development. Some 50 Federations are now 'For Exceptional Dining " involved in the Partnership 2000 process. The think tank has the mandate to develop Happy, Healthy New Year Israel-oriented educational identity programs withGreek Speclalt Daily Greek Beer A Wine in the Partnership 2000 framework that give parHomemade Pattrlet Dine Irt/Carry Out Specializing In Baklava We Cater Tool ticipants the "competence they need in the struggle Full Servlct Bar for continuity," according to National Jewish Mon.-Thurs. II a.m. -Qprn. 346-1528 Center for Learning and Leadership President Fri • Sal. 11 a.m. • 10 pm. Sun 11 a m -8 p m. 3821 Cenler Rabbi Irving Greenberg, a member of the think tawwwwiirurwvrGii^rwT^nirurwwwvrBss tank. ' "That is, to create an Israel focus that wilt allow people to share and learn together and to create a joint tradition. It's the layering of Jewish living, in 1995. Diaspora and Israeli Jews studying and learning from each other. We share concerns; now we must share values." UJA has set aside limited funding, which may be augmented by Federations, for pilot programs developed by the think tank. The first meetings resulted in a long menu of possibilities, among them, to incorporate some of the elements of the Israel Experience program into iPartnership 2000; Cleaners & Launderers to launch a study program which would take place at biblical sites; and to use Israel as a resource for American continuity and American Jewish values as a resource for IsraeU continuity. Partnership 2000 National Chair Judith Stem Peck says: "Adding an educational platform to Partnership 2000 is one more building block in the living bridge — the exchange of ideas and the flow Certified Public Accountajits between Israel and the United States that will strengthen our global Jewish community. Our comProviding tax, management and mon language, values and assumptions bind us together and they have throughout history. We accottntitig services have to strengthen these beliefs together." to small business owners. The tliink tank expects to meet with its Israeli counterpart, an education group convened by the (402) 333-4100 United Israel Office, to formalize and present proFAX (402) 333-6769 gram proposals. Programs will be tested in the United States 12809 West Dodge Road and Israel.

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This year -in Jerusalem

Shani Katsman h«d the oceailon to viait Israel thia paet •prinf after SO jrearatil Followinc are aome of her thoqghta. It it hardly poasible to deecribe the euphoria that was experienced in that little rumpledown car. Diligently, it sped up the winding road that leada to Jeniaalem. The hot, early morning lun had already taken up ita post in the magnificent, clear, blue aky. Majestic mountains towered above alongside the highway and beyond. Perched atop them, I could see dozens of oommunities—hoipes that were painstakingly built with love and courage. I thought about the families who reside in those neighborhoods with great admiration. ., Before long, we were in the Old City. Our driver (my cousin, Schneur, who was bom and raised in Jerusalem) made his way through the familiar, ancient, narrow streets. I must admit that I was too excited to notice and record the detaila. Soon we were standing face to face with the Kotel. The simple, large stones seemed to smile and welcome us. There is an Israeli folk song about the Kotel: There are men with hearts of atone, there are stones with the heart of man." "What is 80 special about this place?,' I asked myself Why are we so drawn here? What is the secret of its unique ambiance? What'do poets find here for the subject of countless writings, and artists for countless pieces of art?" There are many stunning places in this world. There are places where one can see remnants of exceptional brilliant architecture such as in Rome. There are natural wonders the likes of the Swiss Alps or Niagara Falls. There are places that bespeak of the opulence of Kings and Queens in times gone by, like the Palaces of Versailles. Of course, the list goes on and on. No other place ei\}oys popularity of all peoples and endearment similar to Jerusalem. Why is Jerusalem so awesome? As I stood near the Kotel, humbled, praying &hacharit, a thought struck me. . Chassidic philosophy teaches that everything that exists, functions on two levels. In simple terms, each body has a soul, a NESHAMA, a part of G-d that enables it to be. G-d placed Himself in His creations. He did BO with varying degrees of intensity. The greater the NESHAMA, the greater the body. Usually, the Q-dliness within ordinary things is not easily discernible. Occasionally, a human being is endowed with a special NESHAMA—unique 0~dly capacity, and will stand out above others with compassion, intelligence and piety. Jeruaalem, •peoiflcally Temple Monnt, ia THE PLACE of all places. She is the place where "G-d has chosen to dwell..." She is GDa home among us mortals. The grandeur of Jerusalem Is her soul — her G-dliness. Her n^iesty lies not in the brick and stona of her structures. Her glory and spsachlass boautjr are the expression of her sonl. The soul of Jerusaleas refuses to abandon her hope despite dasaeratlon and sulfering. Hers is a soul that continues to in^ire, a sonl whose Bra is eontagions, a soul that reaehea oat to her visitors with reaasuranoe and love. When King David writes, 'If I forget you, Jerusalem, let my right hand forget its deactaritgr,* he is referring to this soul. This soul, this G-dly presence, I believe is what overwhelms and touches ua in Jsrusalsm. The Rabbs taught and sensitised us to ream ftr ths rsbuildlng of Jsruaalssn and ths rsstoratioa of its honor. lUs will happen when Moshiaeh comes. The Rabbs also prsdietsd that the tims for that •vent is wy nsar. Until that hai^Mas, the Rabbs showsd how we can experience that holiness and 0dlinsss even outside of Jerusalam. We can transplant that sotil to anywhsrs atss on earth like our kitchens, family rooms and golf courses. Wo can accomplish this by increasing our loving sets of goodnsss and Undasss.

la photos, from top, Bahbi Moadel Katsman aharos hla TefUliB know-how with a new Mend; Sbafai Batamaa, h«r asoa (Leah •), daogUara, Sharl and laly, sharing • eold drink with aoldlors la tho Old City; flharl, MMhka, Batf and Moaa w-«~.— with ••tal hi haakgroandi Moahka, Baty, Shari Bo, Atr aiyMir and an others, I wish THIS Kateaaa and gianiiaihsr poao with a seonle YKAB IN JBRUBALBM." view ti Jttvmlwm in the haotgrwniid

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Israel tourism soars as peace advances Npw York, New York; 'Tourism to Israel from the United Stages increased by a gigantic 17% in the first five months of 1996," it was announced in New York by Uzi Michaeli, Isra.el'b Consul and Commissioner for Tourism in North Ameriiia. "These figures speak for themselves," continued Mifhaeli, citing Israel's peace agreement with Jordan, the expanding peace process with the

Palestinians, and the ongoing Tourim to Israel from around peace talks with Syria; 'But it the world increased by 18 % durjust isn't the peace process, con- ing the same S-month period, tinued Michaeli, Tfor, simply and the number of Canadian! stated, more and more visiting Israel rose 13%. In 1994, Americans are paying repeat vis- some 426,000 Americans visited its to Israel because they know Israel. that the increasing sophisticaIf the current trend continues tion and westem^ess of the coun- throughout 1996,* Michaeli comtry means that the Israel of mented, 'the U.S. will top the today is vastly different, and half-million figure for the first vastly enhanced, from the Israel time in the 47-year history of the State of Israel.' they visited 10 or 20 years ago."

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Jerusalem ~ world class city When IM Jenualam fiur lint time, I bywayof Jcridto^l the oldest dty «iitt«Dee. In contraiti 3000-year-o Jerusale appeared you and alive to me. Not a dutty village locked in past that is uiedl up and dying, Jerusalem is alive, growing,] doing! It is not onlyl contributing to the life' of Israel, but Jerusalem is showing the rest of the world how to do it with a style all its own. Drivers speeding down four lane super highways don't give a second glance as they pass camels walking in the slow lane. Ten-year-olds with peyot walk to school carrying backpacks and lunch boxes with Star Wars and Barney, the Dinoeaur on them. Men at the Western Wall in traditional black suits pray side by side with those wearing jeans and T-shirts.

BrAUeaOhitadler Modern buildgs like the a d a s s a b ospital and ineient sites like Tower of id are aU part a city bustling ith activity. Even the names if places reflect a iobal perspective the city: rench Hill, jGerman Colony, arry S. Truman enter for the dvancement of Peace and el-Aksa Mosque. On Shabbat, I went for a walk in the Old City from the Jaffa Gate to the Western Wall. As I was making my way down a narrow street, I was asked to stand aside for an Armenian procession. About twenty prieets dressed in their 16th century finery walked by as I stood in the 20th century clothes and watched. Jerusalem is a religiouB meeca, a city marked hy holy places and shrines. Jerusalem is also a dty where people live, work, play — it is a modem, economic and cultural center. Jerusalem, home (rf my heart, is truly wcrid daas.

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A return visit

The top ten

The Western Wall

ByYaleGotodiner

By Snaan A. Draaen

ByBetfaSbyken

Since Ir«ne and I plan, together with friendg Gerry and Dorothy Grant, to visit Israel again, I look forward to, among other things, experiencing .similar emotions as'in the past. To understand,this bit of background: I attended a high school with a total of a little more than 1200 pupils among whom just four were Jewish. There was the annual Christmas atmosphere, the Easter eggs, etc. The faculty consisted of good people, but certainly there were no Jewish teachers in the entire community system of about 15 elementary and two high schools. I saw little overt anti-Semitiam, but if not actually disliked, Jews were, at very beet, considered an oddity. Our neighborhood consisted of predominately Protestants (mostly Lutherans). In the best of timee we were considered a part of a "strange' minority. And that doee, consciously or otherwise, have an effect on the peycbe of impreeaionable children. Our status as a minority is a constant, so we learned to live with it" as have millions of others. Those were my formative years. College years were somewhat lees pronounced in this respect, but still the minority status remained ever present The first time in Israel, I experienced something new beyond the surroundings and knowing I was finally in the land *where it all began.' Suddenly, I was a part of the majority! It was exhilarating, exciting, a once-in-a-lifetime sensation. The feeling was enhanced the second morning when I left the hotel and saw a workman with a pneumatic jack-hammer *riddling' the pavement. A moment later, a police officer appeared, and almost immediately an argument erupted complete with shouting (in Hebrew), arms gesturing wildly. A few pedestrians paused for a short time and then continued walking with a shake of the head or e smile. I stood near the curb and laughed. Imagine, both antagonists were Jews in their own land creating a wild scene and nobody seemed to care. Was this a part of a mEuority mentality whereby we feel less constrained? Beyond beautiful Jerusalem, the view of the sea fi^nn the hills of Hai£a, the antiquities, the staikiflBss of the Negev, the untold archaeological wonders—beyond all the marvels, I still recall the thrill of'oneness.' Some of us often disagree with various aspects of Israel politics, economics, religious views, apd societal challenges in present-day Israel. But yet there is that binding and bonding force that is difficult to define and impossible to deny. I fe\V it as a temporary part of the ethnic mcuority in Israel. It was a .thrill ni not forget!

The Top Ten Reaaana Why Their Sumoter Trips Were "Aweaome"! By the 199S larael Eqterience Grant Recipfents In 1995, 12 teens fit>m the Jewish community received Israel Experience Grants tcom the Jewish Federation of Omaha to participate in Israel sum' mer study tours. , Students participated in programs sponaored by the National Council for Synagogue Youth (NCSY); the National Federation of Temple Youth (NFTYJ; and United Synagogue Youth (USY). The sentiments expressed above were shared at a meeting with Susie Drazen of the Bureau of Jewish Education, who administers the Israel Experience Grants Program for the Federation.

10.1 felt like I belonged." 9.1 felt like I came home." 8. Tou can really experience being Jewish firsthand." > 7. '^ow I want to learn more about being Jewish." 6:1 felt like I knew where my people came from." 6. "It was the best place to learn about my religion and myself." 4. "Being in Israel was indescribable!" 3. "It was an amazing place for self discovery and thinking." 2. "It's the past, present and future, all together in one amazing place." 1. "I loved being where everyone was Jewish." The 1996 Israel Information Night for programs sponsored by national organizations will be Tuesday, Nov. 14, in room 10 at the Jewish Community Center. Watch your Jewiah Preaa for details!

Atimetoring Atiiwtopray Atimetodtmct Atimeto'laush A time to cry A time lo rejoice A tirke at the WesUm Wall in Jerusalem. It was Friday ,, night and our first ShabbatMn Israel. My Israel Summer Institute group decided to celebrate itat the Wall. It was such an uplifting experience. We each davened Kabbalat Shabbat divided by a mechitza. It was beautiful seeing the people in my group. Orthodox, Conaervative and Reform, be able to oome together and pray in the same place. There was no divider telling Orthodox in the fnat, Conservative on the ri^t and Reform on the left; we all were together in the same locatina. That was where I thought the beauty was, but I was wrong, there was so mudi more. The girls of my group had finiabed davening so we went to see what was happening on the men's side. The men were singing and dancing but all the boys from my group were juat standing on the side watching. As I watched, I saw a young Yeshiva boy approach my friends of whom some didn't believe in G-d and some who had awful stereotypes of Orthodox and Chasidics. To my surprise, my fiiends were joining hands with all of the men who were singing and dancing. There in front of me I saw my non-observant friends with great rabbis and Chasidics. They were all getting along. No one was slandering another sect of Judaism— the Chasidic, the Orthodox, the Conservative and the Reform labels were gone, everyone was just a Jew. t Why did that moment have to end? As we left the' Wall that Shabbat, the feeling of unity between Jews was gone. . w»i- >» • I knew that back home in Omaha and all over the world, the labels were in existence and that people j of one sect could be putting people down in another sect. My experience at the wall in Jerusalem was unforgettable and brief, although I wiah it could last for generationa. I hope that someday the feeling of unity will be shared by all Jews and labels will be no more.

Jerusalem activities The photot above, provided by Mary Fellman, show, from left, Harry Allen, demonstrating ttw proper use of a gas mask for his grandchildren, Dvasha and Eitan; Annie Allen (right) having lunch with Beth Seldin Dotan, and Robert Eisenberg (left) having a discusston on educational programs.

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Our trip to Jerusalem

Tbe Sabbath i> evaiTthing in Jcnualem. People live all weak for it i On Thunday, you feel an elaetiteitgr, ab esdtement in the air. PMple axe now wiahing one another a peaceful Sabbath. Friday morning life beeomea frantic Women are shopping and cooking and men are preparing to celebrate the Sabbath. At 2 p.m., there ii an unusual calm, the busee have (topped running and a torrent of traffic diaappeara. All the shopa, grooeriee and restauranta are doeed. If you haven't prepared for the Sabbath, iti Have Dinner Out! too late. People, are ruahing to pray and then they will in The Garden return home to a most beautiftil dinner table of the , • Delicioui Italian entrees finest foods. The dinner lasts hours because there • Fresh made pasta are so many prayers and songs to sing. • Unlimited garden fresh salad Hut wait, we are at the Western Wall on Friday ' Homemade soup • Soft, warm garlic breadsticks 393-8404 at 4 p jn. There is a young man at the wall and he • Friendly service ^a. is conspicuous because people are miming to him and fitnn him. So I want to him and asked wbafs All thtU'i mitring going on? UYoul He explained — some people have no guests for ITSOSDodc^^ • Omaba' the Sabbath and they want to share their Sabbath. Other people have nowhere to go for the Sabbath so I put them together with thoee who want guests. I asked, *WiU you do that for my wife and mer SlISJSJUJilJUJBJUJUMMMJiUQJSJ&JSJSMJQM He did, and we edebrated a beautiful Sabbath with A Truly Unique FticUUy, a magnificent dinner, in a beautiful home with a Catering To Your Euer^ loving family. Need Ftor Any Type Of Event Or Celebration The young man at the wall was Jeff Seidel of the Student Information Service.

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Young Ethiopian men get a fresh start in Israel

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By Deborah Kacia This is one of the training Birara Alaza was born 24 programs JDC tias created to years ago in a small village, in help Ethiopian immigrants Gondar in northern Ethiopia. attain self-sufficiency and He went to school for only five successfully integrate into years, leaving to work in the Israeli society. JDC's prO' fields alongside his father. grams are supported fay con Together they tended the cows tributions to UJA/Federation and horses. campaigns tiiroughout the Four years ago, Birara, United States. along with his parents and Birara and his friends are eightibrothers and sisters, just about to graduate, made his way from Gondar to spoke with Birara right after Addis Ababa - the capital of his last exam in one of his Ethiopia - to begin the long classrooms, next to a eav journey to Israel. For a year ernous work room bursting they waited in Addis Ababa with colorful cars and jeeps until, 'Suddenly, someone in all stages of assembly. He came from the IsraeU embassy is wearing jeans, a yarmulke and said we're going to Israel,' and a T-shirt, yarmulke. In says Birara. Ethiopian style, he shyly heaiBirara flew to Israel in 1991 tates to look me in the eye. the airlift known as preferring to continually Operation Solomon, which brought over 14,000 Ethiopian Bbrara Alasa, a younf Ethiopian oMi, leama the intrieaeiea of a car engine at the Tel glance at me and then down at the desk. Jews to Israel in just two days. Arza College for Technological Studio* in Jeroaalem. "How did the studies gor I He was then sent with bis ask. "Were they very diflfi family to a caravan (mobile Shalom Eluz, their Principal, beams like a proud home) site near Haifa where he began to study father, as he tells me that his "Ethiopian students cultr • In the beginning it was very hard to learn all of Hebrew. Caravan sites were hastily erected take the same exams as the native-bom Israelis the parts and what they do. throughout Israel as a temporary solution to the and get the best results in Israel!* "Now, thank G-d, it is easy. I never dreamed I severe housing shortage caused by the massive *Now they are all going into the army with a prowould work with cars. There aren't many cars in influx of immigrants to Israel since 1990. fession," he says proudly. Gondar!" he says shyly with a big smile as he looks Birara didn't know what would come next, or Like many of the other 65,000 Ethiopian Jews in up at me. what he wanted to do. Like many young Ethiopian Birara speaks in fluent Hebrew. He speaks men, he was in danger of being lost in Israeli soci- Israel, these students came fi-om rural communiety. He lacked the skills needed to find work, was ties, and most of them were illiterate when they Amharic"the language of Ethiopia at home and too old for high school, and was well piast the nor- came to Israel. The technologtbal concepts they with his Ethiopian friends, but he studies in mal army entrance age. School and the army are study now were very foreign to them, but they Hebrew. As I sit across a small student's desk fit>m him, I two routes by which new immigrants can ease their learned to overcome these obstacles. *It is hard to teach a trade when they need the find it difficult to imagine the incredible transition integration into Israeli society. basics," Shalom says. he has made. In four short years he has gone from A little help and a little luck "Sometimes we are not certain what they under- tending cattle in a remote field in Ethiopia to maS' Birara was lucky. A social worker directed him to stand and what they don't. Some don't even know tering a new language and profession in Israel. a training course initiated by The American exactly what age they are. We learned not to ask Birara will now enter the Israeli army as i Jewish Joint Distribution Committee (JDC), which them what they want to study. Instead we rotate mechanic which wilt enable him to gain three years was designed specifically for young men like him. them through all the areas to see what they like of work experience during his mandatory army serHe did not want to enroll, as it meant moving to and what they are good at" vice. This will greatly help him to find work when Jerusalem and away, from his family. But he was he leaves the army. persuaded. The teachers who work with these students feel He tells me this program has been for him a He joined a group of 60 young Ethiopian men, privileged and seem rather sad to see them gradu- 'Gesher L'Chaim* - A Bridge to Life". aged 20 to 26, at the College of Technological ating. 'Are you looldng forward to the armsr?" I ask. Studies at Tel Arza in Jerusalem. They studied to One teacher gently pries open the notebook of a Birara answers my question in a traditionally become qualified auto electricians, mechanics, car- student who is too shy to show me his work and Ethiopian manner with quiet and simple optimism penters, and plumbers - and also continued reU- covers it with his bands. The pages are filled with 'Everything is hard at first," he says. It will be giouB and Hebrew language studies. technical writing in Hebrew and complicated dia- hard at the beginning, but Tm sure it will be easy This program was designed for their very specific grams. at the end." I ask Birara if he misses Ehtiopia and needs. As their families often live far from "When they came they did not know how to recog-- if he's glad that he came to Israel? Jerusalem and they have no means by which to nize even one number," says their teacher Amnon' "Siunetimes I miss Ethiopia. I miss the unimaU support themselves, dormitories and food and Niem. They have so much motivation. They are But in Ethiopia thsy kept calling us Falasha - • clothing are provided. disciplined— very different from the other stu- negative word. It means a person who doesn't have I'hey are also given constant support and guid- dents. A teacher doesn't need to be busy with disci- a home. Ethiopia wasn't our home. Fm very happy ance from their teachers - who are determined to pline and nonsense. Fm very excited to work here. I I came to Israel. This is our land. This is our see them succeed. will miss them." home."

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September SS,ia8S

Jerusalem stories

JewIshPnas

FkcaW

ByAlanE.Potaahi

My dad recovered (Baruch Hashem). But, I wanted to stay for awhile. I had a three month ticket ao I decided to use all of it to spend with my £amily. A month into my visit, I received a call from my 'good' friend, Gary Nachman. It is good to have you back in Omaha. Please come for dinner next Shabbat' When I arrived at his house ,hi8 sister had just dropped in from Wisconsin. I did not appreciate this subtle set-up and neither did she. To make a long story even longer: Two years went by. I was living down the street from Yitiach Before I can begin any story about Jerusalem or Shamir, then Prime Minister of Israel, and I decide Israel, I must pay respects to my three greatest it is time to go back to the States for a visit A week inspirers of the modern Jewish world: Hannah after the Fourth of July, my mother announces that Senesh, Yonaton Netanyhu, and Natan Sharansky Gary Nachman, hia family and his sister are coming ' (I was living in Israel when he was released from over for shabbat dinner. I'm in the States for two the gulag and made Alyia. Many Jerusalem cab driweeks and I have to have dinner with someone I vers boast of driving him firom place to place, for haven't been able to connect with on two previous firee, of course). oonsion*. Why should I tihis tine? I made a £nher flTfiir vegetarian foreJerusalem offers many options for fathers. Something bad changed. She writing about it, but I am going to share was beautiful where once she had been my greatest emotions with respect to interesting. My flame had been lit! Anvy Jerusalem. had eluded me on two previous occaTibetan monks travel to Nepal to consions, but this was going to be the time. template life, the universe and countWe both knew it It only took three less other valuable lessons. years and the work of her brother and As a Jew, when one needs to seek the my mother. Unfortunately, I was wisdom of our forefathers there is only returning to Jerusalem in a week. We one place (inmy opinion): JERUSALEM, said our good-byes. I arrived at my The only wisdom I ever needed came to home on Usshiskin St. in Jerusalem, me in Israel on two visits and one move. and I realized I had to court this beautiThe first bit of wisdom: know the past. ful woman fit>m seven thousand miles. The second bit of wisdom: know who Well, I had the whole city of you are. And the third bit of wisdom: Jerusalem at my finger tips. This great build a family. dty has been an inspiration for millions The beginning of my spiritual life people. *I can court her- I know I started in the Summer of 1977, while on can," I told myself over and over again. a Ramah pilgrimage to Israel. I can I decided that I would write to her remember almost everything irota that every day (and I did). On top of writing journey. But, the strongest emotions to this beautiful woman I decided I came on the first and last nights of our trip. The first night we drove frtaa the Mr. Potash took this photo in 1977 at the Goidstsin Youth Village, would go to every important place in airport in vehicles that our parents From left, Stuart SIcolnick, Amy Elliberger, Julie Potash, (uniden- Jerusalem (important to me), and describe it to her. would never let their teenage children tified), Micheie Kaiman. I Before I left for Israel in 1986, my drive in. Trucks with wooden benches up the sides and When I arrived in Jerusalem I went to see Beth grandmothor, Ida Potash, gave me a small tape down the middle slid up the mountains to Seldin. She was living in an ideal apartment in the recorder. I used this to record many a story. But,, Jerusalem. We took a traditional drive-by look at German Colony. It was great seeing someone who now I dedded to use it to describe this beautiful dty < 'the dty before we headed to our youth hostel—our shared my love for Israel and Judaism. Duripg our to my future tside. I first went to the Hotel in the old city end home while in Jerusalem, known as the Goldstein conversations, I mentioned to her that I had to find youth village. (If you ever take the number 4 bus, this woman named Amy Nachman...(small world: described the goings on. I remember there was a Amy and Beth went to the University of Wisconsin wedding going on on one side and a Bar Mitzvah on you will drive by it It's still there. together)...*Oh, she was here a couple of days ago the other side. I traveled all over the dty describing The first morning, I smelted something in the air for dinner, but she went back to the States yester- it for her. And, what do you know, five months later that would change my life for ever—the smell of day." we were married. Jerusalem. Our last night in Jerusalem, we all went And a month after we were married we were I didn't feel guilty for leaving that book on my parto the Hotel for a last look—Four thousand years of ents' bookshelf. And I didn't give her another building our first home together...in Jerusalem. history staring you in the face makes it hard to thought for a year. In 1987,1 received one of those come back to Omaha. phone calls you dread getting. My mother called and Jerusalem was a new place in 1977. Only 10 years said that my dad had had a heart attack and to had gone by since the Six Day War and Jerusalem catch the first available flight out of Israel. Alan E. Potash is a former was once again in the hands of the Jewish people. In Not knowing the condition my father was in I cultural arts director at the Jewish 1984 I had the opportunity to go back to Jerusalem packed a bag and left my Jerusalem apartment and Community Center. as a young Jewish professional. A lot bad changed, an Israeli girlfi-iend behind and returned to Omaha. more development, more people, more commerdalism; same smell. "^lened ia the match consumed in the kindling flame. Blessed is the flame Aat bums in the teeret fastness of the hciaxi. ^.Blessed is the heart with the strength to stop its beatinc for honor's sake. Blessed is the match eonsamed in yittAHng flame." HannahSenesh, May 1M4

My plan was to take a boat fix)m Europe to Israel. The first leg was from Southern Italy to Western Greece, and then fit)m the port outside of Athens to Haifa. This was to be one of my greatest journey's everl A good fiiend of mine, Gary Nachman, had given me a book to give to his sister who was studying in Jerusalem. I had no intentiona of traveling 7,000 miles with a book bigger then the Torah for anyone. I arrived in Haifa and found a great little pensions where, when I told the proprietor that I was moving to Israel, he gave me Uie best room (the closeat to the shower). It was February when I arrived and Haifii was beautiful. But, I had to get to Jerusalem before I had tp be at Kibbutz Sdot Yam. I had a couple of friends ftom Omaha in Jerusalem I needed to see so I cau^t the coastal bus ftom Haifa to Jerusalem.

I hsd to go to the last place I had visited. Before I could unpack my bags, I had to get a view of the Old City. It was 11 o'clock at night and I knew that it would be hard to get there; but, i-hmfto. I convinced a couple other people to join me and we were there. This visit to Israel in 1984 changed my life again. I knew Jerusalem was to be my home. Our first Shabbat of that trip we had a service at the Hotel. As we were walking through the archways of the JaiTs Gate, I noticed a familiar person, Eric, one of the counselors from my first trip back in 1977. The last thing I remembered of Eric was that I sold him my sleeping bag (he needed it for the army and I had hsd it since my 12th birthday and I needed the extra lira). I ran up to him and aaid, 'Hello." Seven year* had gone by and I hadn't thought of him or my sleeping bag. It took hkn a while to remember me, but it came back to him. He Invited me to joined him for Shabbat while I was in Israel. I took him up on it several wesks latsr. JeruMlem it flllsd with people you KNOWI. From the time I landed in Israel in 1984 I knew that Jerusaism was going to be • very important place to me. Let's jump to the most important period. It is 1966 and I am making aliyt; I am 'going up* to Jerusaism. I have mada the break. I im making Israel my home. I decided the only way to make aliya was to do it is the snTvivort had, as my inspir JhHMMMWWlhlMMlihlhlMitil ,, I I,

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Rabbi Gre^nberg: American Jews need to weigh behavior toward peace process By Rabbi Irving Greenberg NEW YORK (JTA) — For Roph Hashanah, American Jewry needs to make a hard hitting cheshbon hanefesh (soul reckoning) with itself over its behavior since the Israeli peace process has begun. I Maimonidfe6 says tljat the shofar (juries a riiessage: "Sleepers, wake up...You who are comatose, arouse yourselves from your deep sleep! Analyze your behaviors and torn to repebtancc..." No one needs to hear this message more than the leadership of American Jewry which is best described as sleep walking through the peace process. Ever since the 1993 Oslo accords, the American Jewish effort for Israel has been limping. It was almost as if people were relieved of a burden — and were only too willing to step to the side. Some of the blame must go to Israel Prime Minister Yitzhak Rabin who attacked AIPAC as if it were interfering with Israel's sovereign government. Since then, a combination of internal turmoil, long pent up rivalry and jealousy by other groups and a split between hawkish and dovish elements has weakened America's best foreign policy lobby. The Labor government has taken a courageous, high risk gamble for peace. However, the extent of the risk, the costs to Israel and the legitimate internal debate over the policy in Israel have not been made clear to the American public. This leaves Israel more vulnerable to a breakdown in the process. Within a year's time the deeply divided Israeli public could install a Likud government which could withdraw from the present process — yet the American public is essentially unprepared for such a policy choice. To act as if Israel is out of the woods in terms of international support is a classic case of self-delusion and premature messianism. The peace process is testimony to the achievement of Jewish power. The collapse of the Russian Empilre, the persistence of American support for Israel combined with the political/economic/military strength of Israel convinced enough Arab leaders to deal with the reality of Israel. This is a stunning victory for the fifty year Jewish policy of rebuilding Jewish strength after the Holocaust.

The Israeli government's decision was also a triumph of the ethics of Jewish 'power —ithe Jewish commitment to exerdse our strength morally in the real world. In an ideal world, the Jewish achievement would include ttae full restoration of Biblical Israel, including such classic foci of the Jewish soul as Hetjron (home of the Patriarchs), Shechem (ancient religious center) and Judea (the main locus of Biblical life). But Arabs are heavily settled in these areas and seeking their own national dignity and indeoendence. Rejecting brutal suppression or the incon>oration of the Arabs in a way that could undermine Israel's Jewish character and its democracy, the government opted to strike a territorial compromise that is painful to national memory and lisky in terms of security and vulnerability to terror. To succeed, this courageous moral choice requires statesmanship, moral passion and.the wisdom to achieve sufBdent security and freedom from terror' ism. In a real world, the government had to pursue this policy with a deeply disliked partner, Yasser Arafat and the Palestine Liberation Organization. Moreover, the partner was not unified in accepting Israel's right to exist and not fully committed to ^ake the peace functional by fadng down groups like the Islamic fundamentalist Hamas and curbing terror actions. Inside Israel, a legitimate policy debate broke out. Was the PLO'committed and dependable enough? Was the proposed peace worth the price in lost territory and historical memory, weakened national unity — not to mention economic coets of uprooting and/or defending the settlers? Unfortunately, American Jewry took a holiday. The vacuum was soon filled by people who were totally opposed to any territorial concessions — an expression of their political naivete and/or ideological messianism. Spokesmen poured vituperation on the government and used terms like 'traitor' and 'criminal' about the Prime Minister. As it turned out, the religious and political right had better connections to the newly installed Republican m^ority so their views received even more visibility. During this moratorium of leadership, talk of significant diversions of American Jewish funding firom Israel has grown apace, creating the impres-

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sion of alienation from Israel. But the bulk of American Jewry does not want to distance frOm Zionism. Israel will be desperately needed as a resource for inspiring and educating American Jewish youth and.future leaders; Israel remains the great model of Jewish life and vitality an^ the focus for Jewish loyalty and identity. Three immediate steps can turn this situation around. First, over the High Holy Days, all American rabbis should speak on the significance of Israeli policy — including the degree of risk and the legitimate policy disagreements on Israel. The sub-theme should be that if peace is achieved, it will pave the way for a new partnership to renew Jewish life worldwide in which Israel will be a major resource and partner. . Second, the organizational leadership of American Jewry, together with AIPAC, should launch a broad public information campaign to make clear both the extent of Israel's risk and the limited Arab response. At the least, this will reduce the risk that a shift in the Israeli elections will damage Israel's standing. Third, in the past, when left-wing critidsm of Israeli policy went too far and threatened to delegitimize Israel, American Jewish communal leadership came down very hard on the critics. We now know that the best policy is not to deny the right to critidze but rather 'criticism, yes; delegitimation, no." The right must do the same thing now to its extremists. "Critidsm, yes, but delegitimation — and foreclosing IsraeU policy options — no." A significant first step was taken in the Conference of Presidents of Major American Jewish Organizations' resolution requiring dvility in discourse on the issues. But a crackdown is now in order. Winning the peace is subtler and more elusive than winning the war. Moral maturity and sobriety and a higher level of responsibility are needed to convert this opportunity — or the next one, if this fails — into a permanent settlement. Rosb Hashanah is the time for repentance and new poUdes. Irving Gr«eiiber( is pr«atd«nt of Cl>AL -> The National Jewiah CMiter for Learning and Leadenhip and aathor of^lie Jewiah Way" (New York: Summit Books).

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