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JTNews | February 10, 2012

JTNews | February 10, 2012

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Published by Joel Magalnick
JTNews | The Voice of Jewish Washington for February 10, 2012
JTNews | The Voice of Jewish Washington for February 10, 2012

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Published by: Joel Magalnick on Feb 09, 2012
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j e w i s h
february 10, 2012 • 17 shevat 5772 • volume 88, no. 3 • $2
connecting our local Jewish community
@jew_ish • @jewishdotcom • @jewishcal
8 10 22 26
jews in cubabeyond israelamerican hebrew litchanged decision
Page 6
Emily K. AlhAdEff
The refrierator case at Olympia’s new Kitzel’s Crazy Delicious Delicatessen has salads and dishes that miht have been found at a family Shabbat lunch a eneration ortwo ao. See the story on pae 7.
C   e  l   e  b  r  a  t   i   o  n  s  
P   g   1  1  
Honors or doing the righteous thing
Alice KAderlAn
Special to JTNews
Although people knowledgeable about the Holocaust are oen amil-iar with the collaborationist history o France, the story o how the Dutchcooperated with the Germans has rarely been told. At the same time, thesize and eectiveness o the Dutch resistance has been exaggerated, as hasthe role and number o those who helped Dutch Jews.What is now known is that 25,000 Dutch stepped orward as WaenSS volunteers and Dutch authorities executed almost all German orderswithout protest. Only 25 percent o Dutch Jews survived the war and o the 24,000 Jews who were hidden, 8,000 were ultimately betrayed. Most,like Anne Frank and her mother and sister, died in the camps. But a ewremarkable Dutch amilies, like Jan and Martje Rosier, successully hidJews and enabled them to survive the war.In the Rosiers’ case, they not only kept 20-year-old Jozeph de Haan saeon their arm or 16 months, they completely accepted de Haan into theiramily, giving him the name o Villem, by which the Rosiers’ descendantsstill call him.oday, 90-year-old Jozeph lives in Australia. His son, Michael de Haan o Seattle, is determined that the story o Jozeph and the Rosiers become an o-cial part o Holocaust history. Michael worked doggedly or months to havethe Rosiers designated “Righteous Among the Nations,” the State o Israel’shonoric or non-Jews who risked their lives to save Jews rom extermination.As a result, the Rosiers’ names are now inscribed at Yad Vashem and Michaelrecently traveled to the Netherlands or a local recognition ceremony.Although Jan and Martje are no longer living, their daughter and succes-sive generations o the amily were on hand last month to accept honors rom
JTn .
friday, february 10, 2012
the jewish federation of greater seattlewould like to thank all the powerful, passionatewomen who attended and supported
 You made the event a great success that willhave a lasting impact on our Jewish community.Our sincere appreciation to Co-Chairs
Kim Fisher and Andrea Lott
for their inspiring leadership and commitmentto Connections and their community.
 The Power of Passion 
Thank you To our sponsors who made ConneCTions
the fisher family
seattle iron & metals corp. • united insurance brokers, inc. • tatterclassic piano • naomi newman • iantha sidell • michelle shriki
sandra levin/John l. scott real estate • Great wolf lodGe
red door spas • sadis filmworks • daniel kranseler
Ethica consmption
ruth Messinger with JordAn nAMerow
(Sh’ma) — E.F. Schumacher’s 1973classic
Small is Beautiul 
introduced many o us to the concept o “enoughness” — theantidote to scarcity and the moderation o excess. It’s a concept that I hope calibratesmy consumption habits wherever I am —at a
lunch in Caliornia, a coeearm in Kenya, or a supermarket on theUpper West Side o Manhattan. Te actis, I do not always meet my own standardso reduced consumption.Several months ago, I elt the phys-ical intensity o “enoughness” when I joined 6,000 leaders, mostly rom aith-based organizations, in a week-long ast toshow solidarity with the millions o peoplein developing countries who go to bedhungry every night and who are at risk o losing critical U.S. ood aid. For two days,I drank only water and then or the nextve, I also took in clear liquids.Lightheadedness and a low-gradeheadache ollowed me as I kept up withmy regular routine o meetings, con-erence calls, and donor solicitations.Although I knew my ast would end andI would soon return to eating and drink-ing whatever I wanted, I spent much o the week refecting on what hunger musteel like or someone whose lie is denedby never having enough. More recently,I took the “ood stamp challenge” — inwhich participants use the average oodsupplement beneit o $31.50 as theirbudget or ood or one week.What does Jewish tradition teach usabout the role o “enoughness” in achiev-ing
— holiness — in the world?Maimonides teaches that it is easy to beooled into thinking that i we are consum-ing what is permissible, the quantity o ourconsumption does not matter. But accord-ing to Nachmanides, one who abuses theresources o the world by rationalizing thatthese resources are not explicitly orbiddenis deemed “
naval bereshut haTorah
a“vile person within the delineations o theorah.” o prevent such overconsumption,Ramban notes that the orah adds the gen-eral commandment o 
, “Tat weshould be separated rom excess.”It is all too easy to ignore the act thatwe requently consume too much. Foodplays a dominant, sensory role in the liveso most Americans and certainly in thelives o American Jews. It is, in many ways,a map o our history. Meals, recipes, andthe acts o eating and drinking expresswho we are, where we come rom, andwhere we live. Food is accessible, enjoy-able, and meaningul.But when nearly 1 billion peoplearound the world are malnourished, weneed to adopt a ood ethic that enableseveryone to experience the sweetness o having enough; to experience ood as ahuman right, not a luxury.Ethical consumption is not only aboutbeing mindul o where we shop and whatwe ingest. It’s also about reorming gov-ernment policies that perpetuate a cycle o poverty and widen the gap between “toomuch” and “not enough,” making ethicalconsumption nearly impossible or eventhe most conscientious among us.For example, in the aermath o theearthquake in Haiti, the U.S. governmentsent ood aid to Haiti, mostly rice. In theshort term, this rice helped eed thousandso earthquake survivors who had losteverything. But U.S. ood aid had an unin-tended — and sometimes devastating —consequence on local armers. Te infuxo ree rice rom abroad brought the priceo Haitian rice so low that Haitian ricearmers could not compete in the globalmarket. Tey couldn’t earn an incomerom their crops and, tragically, could notpurchase seeds or the next year’s crop.Te U.S. Farm Bill, a piece o legislationthat is re-authorized every ve years andthat dictates the direction o our global oodpolicies, is up or revision in 2012. Since theUnited States is the largest donor o globalood aid, we must ensure that our policiessupport local armers, not undermine them.It’s easy to orget that this imperativehas deep roots in our religious tradition.In his legal code “Laws o Giving to thePoor,” Maimonides, a 12th-century phi-losopher and Jewish legal scholar, arguesthat helping people achieve sel-sui-ciency — ar more than ensuring that they have ood on their table or just one night— is the highest orm o 
and anessential part o developing a responsibleJewish ood ethic.Furthermore, two rabbis rom the al-mudic era oer a way to think about ourown ethical consumption amid today’sglobal ood crisis. Rabbi Natan bar Abbawrote, “he world is dark or anyonewho depends on the tables o others.” By contrast, Rabbi Achai ben Josiah wrote,“When one eats o his own, his mind is atease.” Tese words tell a true and power-ul story. For the most part, we have satedbellies, and it is thereore up to us to helpensure that people around the world caneast rom their own harvests and put oodon their own tables.
Ruth Messinger is president of the American Jewish World Service, an international development organization that works toalleviate poverty and advance human rights for marginalized people in the developing world. Jordan Namerow is senior communicationsassociate at American Jewish World Service.Reprinted with permission from Sh’ma (www.shma.com) February 2012, as part of a larger conversation on ethical consumer decisions.
friday, february 10, 2012 .
jtnws OpiniOn
letters to the editor the rabbi’s turn
“Were it not for the righteous, for people like the Rosier family, perhaps there never would have been an Eban, a Golda or a Dayan.”— Seattleite Michael de Haan on the honor bestowed upon the family that hid his father during the Holocaust.
Repentance: A teachabe
rAbbi rob toren
Samis foundation
Much has been writtenlately in these pages aboutProessor Martin Jaee’s nal(alas!) column, his and theeditor’s apologies, letters o praise and castigation. Oneletter inspired me to look into our traditional Jewishsources, providing a “teach-able moment,” an opportu-nity to learn some orah.Mr. Perry Weinberg, in the January 13,2012 issue o 
, wrote: “Is there noroom in all this or orgiveness? One thingI would hope we could all agree upon…is to allow each other to acknowledge oursins, to make
, and to start again.”Mr. Weinberg’s initial question is obvi-ously rhetorical, since he immediately answers armatively, as he calls out or
and starting over.Tere are many statements through-out the amazingly rich history o Jewishthought attempting to distill Judaism’srich abric into an essence or a ewundamental principles. According toMaimonides, repentance is one o our tra-dition’s undamentals. Repentance is alsoinextricably bound to the concept o reewill, that we humans are ree moral agents.God commands and we obey or dis-obey; we are rewarded or punished orour choices, good and bad. When we dis-obey, when we make mistakes, God grantsus the opportunity to restore our relation-ship with Him and those whom we havewronged through the process o 
whose root meaning is “turning” but unc-tionally has come to mean repentance.
involves several steps: Rec-ognition o the wrong, repairing or com-pensating or the wrong when possible,asking the injured party or orgiveness,committing to not repeating the badaction, and conessing the specic trans-gression beore God. Our tradition sup-plements the purely ethical on the humanplane with the concept o atonement, theprocess through which we sinners can bereconciled with God.Do we humans indeed have the capac-ity to choose? Does ree will exist or isit a ction we use to convince ourselvesthat lie is meaningul, that the choiceswe make are indeed real choices, and thatwe genuinely and authentically can holdourselves and others accountable or ouractions? In the Jan. 28, 2012
Wall Street  Journal 
, Gerald Russello, reviewing
 Aping  Mankind 
by Raymond allis, observes:
Proponents argue that ree will doesnot exist; seemingly ree or intentional actions can be explained  rom materialistic causes.Because these causes aect every organism, there is nodierence between “humanconsciousness” and that o animals and everything can thereore be explained as either a set o physical responses or the workings o some hidden genetic code.
In other words, these proponents arguethere is no ree will. However, allis, thereviewed author, vigorously argues inavor o ree will. Te review continues:
He [Tallis] takes on the “neuroma-nia” [belie that we are our physi-cal brains and nothing more] and “Darwinitis” [the insistence that our consciousness can be reduced to evo-lutionary terms] in a robust deenseo the unique nature o human con-sciousness…Experiments that try toisolate specifc actions to show that we are only reacting to stimuli…aremisplaced…Such irreducibly com- plex reasons [or actions] are indica-tive not o biological avatars without  ree will but o something even moremysterious: ourselves.
Te Midrash, supplementing the Gene-sis narrative, places in Cain’s mouth a sim-ilar deense when conronted by God overhis murdering his brother, Abel (I para-phrase): “You, God, rejected my gi toYou. You created in me this Evil Inclina-tion, making me capable o murder. Whatdo you expect?”Essentially, Cain complains to God thathis murder is God’s ault, not his own. Itis this matter o choice, the uniquenesso human consciousness, which is o sig-nicance to the concept o repentance,as Maimonides states, writing 800-plusyears ago: “Tis (
) is a great un-damental and pillar o the orah and [theconcept o] Mitzvah as it is said (Deuter-onomy 30:15), ‘See, I have set beore youtoday lie and good, death and evil’” (
Lawso Repentance
5:3).Te Book o Genesis tells us that wehumans are created in God’s image. Tisesoteric statement has been interpretedin many ways, one o which is our natureas thinking, reely choosing beings. Wehumans are not
by our natureto act in prescribed or predeterminedways. Obviously and eventually in theMidrashic narrative I paraphrased above,God does not accept Cain’s rationalizationor his ratricide. We may be
by our inherent personality characteristics, orthose that have been developed within usthrough education and experience, to actin certain ways. But justice systems o thecivilized world are based on the assump-tion that people are reely choosing moralagents. Both Jewish law and our criminal justice system allow or exceptions whereindividuals such as the mentally incom-petent are incapable o acting reely. Tey cannot know right rom wrong and there-ore cannot be held criminally accountableor their actions.One o the great challenges o Jewishthought is how to reconcile an all-know-ing and all-powerul God with human reewill. I God knows what we’re going to dosince He’s all-knowing, how can we be saidto be reely choosing and thus responsible?Similarly, i God is all-powerul…well,then we have the problem o evil. Why does He allow such horric suering?Our ancient rabbis do not shy rom con-ronting this challenge: God indeed cre-ates everything, including good and evil inthe world, allowing us humans to strugglealong, providing the orah as a “spice” or“medicine” to help us contend with suchnasty problems as the evil we are
 but not orced, to commit.Repentance, which involves seekingorgiveness, is one aspect o the moralstain o transgression and sin. Te otherside involves the injured party and his/herobligation to orgive. Again, Maimonidesis quite clear and strong on this issue o orgiveness: “One is
to be cruel,resisting being appeased; rather he shouldbe easily pleased and dicult to anger.And at the moment the transgressor seeksrom him orgiveness, he should orgivewith a whole heart and generous spirit.Even i he has inficted much pain andsinned against him grievously, he shouldnot seek vengeance and retribution...Suchis the way o the Jewish people” (
Laws o Repentance
2:10, emphasis added).Maimonides’s Hebrew or what I’verendered “the Jewish people” is
zera Yis-rael 
, literally, “the seed o Israel.” Tis isan unusual ormulation or Maimonides.Indeed, the only other relevant instance Icould nd in Maimonides’s law code is ina similar passage, dealing with the case o one person physically wounding another.According to Maimonides, even i onehas nancially compensated the woundedperson, that compensation is not su-cient to gain atonement, atonement beingthe restoration o the relationship betweenGod and the transgressor, or the separateact o divine orgiveness. Te one who hasdamaged must ask the wronged person toorgive the transgression in order to gain“atonement.” Financial compensation isnecessary but not sucient.Jewish tradition is thus concernedabout the spiritual well being o the onewho has committed the physical damage.Just as in the aorementioned
Laws o Repentance
, Maimonides goes on to say that “the wounded person should not becruel and withhold orgiveness, or this isnot the way o the Seed o Israel” (
Laws o Wounding and Damaging 
5:10). Te term“seed o Israel” suggests that this path o granting orgiveness is in some way nearly biological or genetic, “hard-wired” as wemight say, in the Jewish people (“seed”),a notion quite unusual or Maimonides.Also note that to not orgive is consideredan act o 
by Maimonides.Yes, Mr. Weinberg, you are correct innoting the importance o repentance; it isindeed a undamental pillar o the Jewishway o lie. You are also correct that weJews are bidden, by the very act o beingour being Jews, the “seed o Israel,” to or-give. Only through repentance and or-giveness are we granted by God atonement(or, to play with this word,
Wasted tomatoes
I am frankly puzzled by Robert Wilkes’s extensive dissection of Omar Barghouti’s Janu-ary 5 talk at our local landmark, St. Mark’s Cathedral (“Barghouti’s own life reveals the BDSdeception,” Jan.27). Let’s begin by separating objective facts from opinion. BDS stands forboycott, divestment, and sanctions in respect to the State of Israel. Should anything Mr.Barghouti presented have been anything of a surprise? I was not present, so my analysisis a ”he said, she said,” but Wilkes’s offhand description of the audience as ”well-meaningChristian and Jewish
tikkun olam
-nistas” offends those of us who sincerely seek to ”repairthe world.” I believe that the action called for to (God-willing) achieve a secure, peacefuland democratic Israel is the establishment of a secure, peaceful and democratic Palestinianstate alongside. Make no mistake: This must include just and fair land swaps as necessary.The Israeli writer Amos Oz likes to remind us that Israel began as a dream. Blood, sweatand tears made it a reality. We now must do the hard and painful work on the ground of preserving the Jewish State. Throwing verbal tomatoes at a speaker who is antagonistic toour cause is a waste of energy and a waste of good tomatoes.
Pul Lib Chrmrcr IlWRIte a LetteR to tHe edItoR: W wul lv  hr fr yu! our gui  wriig lr  h ir c b fu  www.jw./ix.php?/lr_guili.hl,bu pl lii yur lr  pprxily 350 wr.

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