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JTNews | June 8, 2012

JTNews | June 8, 2012

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Published by Joel Magalnick
JTNews | The Voice of Jewish Washington issue for June 8, 2012
JTNews | The Voice of Jewish Washington issue for June 8, 2012

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Published by: Joel Magalnick on Jun 07, 2012
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j e w i s h
june 8, 2012 • 18 sivan 5772 • volume 88, no. 12 • $2
connecting our local Jewish community
@jew_ish • @jewishdotcom • @jewishcal
7 10 15 20
happy wheelscon
ulationsdeclassifiedsweet miser
Where the money’s going
Total dollarsallocated byimpact area
Joel Magalnick 
Editor, JTNews
Depending upon which agency you talk to, the end o the JewishFederation o Greater Seattle’s 2012 Community Campaign is eitherthe best o times or the worst o times. Te campaign is expected toclose at $4.9 million — on par with last year’s campaign but lower thanthe 2011 Fiscal Year — but the way the Federation allocates its money has changed signicantly between this year and last.Given the past years’ economic conditions, “I think staying evenin the campaign is a success,” said Richard Fruchter, the Federation’spresident and CEO.Fruchter said the implementation o its new undraising and alloca-tions model likely aected the campaigns growth this year, but donoreducation should help to increase the campaign in the uture.Te new model is two-old: Donors can choose between eithergiving to specic areas such as early childhood, building Jewish iden-tity, and helping older adults, or to a general unrestricted und, as they had done in the past; then committees rom each area assess grant pro-posals that resulted in 48 agencies — 20 o which had never receivedFederation campaign unding in the past — receiving grants or spe-cic projects or programs. Allocations in the past went toward orga-nizations’ bottom lines with no requirements about how the money should be used.“Te Federation’s mandate is looking at the community as a whole,”said Jack Almo, chair o the Federation’s Planning and Allocationscommittee. “We really opened up the process this year to be able to und ini-tiatives that we believe are important, such as camping, and supplementary and synagogue school unding, and organizations that we haven’t histori-cally had a relationship with, but are actually doing good work in the com-munity.”Besides requiring requests that ocused on specic projects, the Planningand Allocations committee gave enthusiastic consideration to collaborativeprograms. What was labeled the “joint-camp proposal,” or example, gives$58,370 to help bring rst-timers to one o ve summer camps.Tough the Federation had raised money or need-based camp scholar-ships in the past, “this is an identity builder that’s really important or thecommunity, and we ought to be unding it through the community cam-paign,” Fruchter said.In all, the Federation gave a $156,000 increase to local agencies over2012 as well as $40,000 to contingency and emergency unds that had goneununded or several years.In its rst time opening the process to synagogues, a $7,000 grant to Con-gregation Beth Hatikvah in Bremerton will allow the Reorm congregationto expand its small education program beyond the 7th grade as well as createa curriculum or its membership o mostly military amilies that oen cometo the area with little or no Jewish background.Rabbi Sarah Newmark said the grant plants the seeds or a program
Page 6
JTn .
friday, June 8, 2012
Presdet Obm’s ‘Posh deth cmps’ mstke s commo
Michael BerenBauM
JTA World News Service
LOS ANGELES (JA) — PresidentObama made a simple and very basic mis-take when he spoke o Polish death campsduring the presentation o a posthumousMedal o Freedom to Jan Karski, a Polishresistance ghter who was among the rstto report German atrocities in his country.Te president spoke during the May 29ceremony o how the Polish underground“smuggled [Karski] into the WarsawGhetto and a Polish death camp to see orhimsel.”Te next day, aer objections rom thePolish government, a spokesman or theU.S. National Security Council said thepresident “misspoke” and meant “Nazideath camps in Poland.”Tere were death camps and they weresituated in Poland — deliberately so —but there were no Polish death camps. Temost accurate way to reer to these campsis “Nazi death camps in German-occupiedPoland.”Let me tell you why: Poland was occu-pied by Germany. Occupation was an acto state, not o the Nazi Party. So therewas no Nazi occupation, no Nazi army, noNazi laws. Tere was German occupation,a German army — the Wehrmacht — andGerman laws. Tese were instruments o the state.Tese mistakes are all too commoneven in articles written by scholars andhistorians. For example, the Encyclopediao the Holocaust commonly reers to Nazioccupation. Its editor is a distinguishedscholar.hat which was undertaken by theNazi Party to realize its ideology can beproperly reerred to as Nazi. Hence thedeath camps were Nazi in origin, con-ception and operation, but they were sit-uated in German-occupied Poland, anarea known as the General Government(except or Auschwitz, which was situatedin Upper Silesia, and Chlemno, located inthe Warthegau).Another caution: Between September1939 and June 1941, Western Poland wasoccupied by Germany and Eastern Polandby the Soviet Union. So Soviet — not Rus-sian — occupation was the rule in EasternPoland or 22 months. Tereaer, Ger-many occupied these lands until the SovietUnion reentered these territories in itsmarch to victory in 1944 and 1945.For clarity’s sake, we should speciy that Poland itsel was divided. Some West-ern areas were annexed to the Reich, somewere occupied by the Reich — the GeneralGovernment.In the areas incorporated into theReich, all existing Polish institutions weredissolved and new administrative unitswere established. In the occupied but non-incorporated territories, not all Polishinstitutions were dissolved.One other common mistake: Many write o the Jews who “perished” in theHolocaust. Jews did not perish in theHolocaust. Tey were murdered, annihi-lated.Extermination is a Nazi term; some-thing that is done to vermin and rats, notto people. We should not use Nazi terms,except when we speciy that they are Naziterms.Te Poles are properly sensitive to thecommon mistake o speaking o Polishdeath camps. Tey have labored hard inthe post-Communist era to correct thismistake and to change common usage.Teir eorts deserve our support. Simply put, they are truthul.Te president’s speech writers ill servedhim and ill served the late Jan Karski,the man so deserving o the Presiden-tial Medal o Freedom. Tey should haveknown better or veried these matters.Te president’s mistake is entirely orgiv-able. I can cite many distinguished schol-ars who have made the very same mistake.His correction is equally proper. Itmight go a long way toward ensuring thatthis mistake is not repeated.
Michael Berenbaum is director of the Sigi Ziering Institute: Exploring the Ethical and Religious Implications of the Holocaust at the American Jewish University.
Bigger nd better nd hnd s ever.
Be prt  the urth nnul print editin  the Pressinl Directr t Jewish Wshingtn,the nl directr netwrking pressinls rund the Sund with ur vibrnt lcl Jewish cmmunit.
It’s everwhere, nd everne wnts it.
In dditin t sending the Directr t ll JTNews subscribers, we nd ur cmmunit prtners distribute ree cpies the Directr thrughut the cmmunit t businesses nd rgniztin, specil events, in witing rms, nd s prt  welcme pckets ll er lng, t ever pprtunit.
Dedline t reserve spceis ToDay!
Tank you to Professional Directory Presenting Partner
Greter Settle & Suth: Cmerncmernl@jtnews.net 206-774-2292Estside & Nrth: Stcstcs@jtnews.net 206-774-2269Pressinl Directr & Clssifed: Beckbeckm@jtnews.net 206-774-2238Ntinl & ther inquiries: Lnnlnn@jtnews.net 206-774-2264
Pressinl Directrt Jewish Wshingtn
Networking Our Local Jewish Community 
In Print June 22. online right nw.
friday, june 8, 2012 .
jtnws OpiniOn
the rabbi’s turn
“The issue for me is above all, domestic, moral, and democratic.”— Avner Cohen, an expert on nuclear nonproliferation, on Israel’s relationship with the bomb. See the story on page 15.
My God d the God of my 
raBBi Jay rosenBauM
Herzl–Ner Tamid Conservative Congregation
When I was in my early 20s, I went through a periodo several years when I setJudaism aside. I was raisedwith the best Jewish upbring-ing you can imagine: My ather was a Conservativerabbi, our amily was shomerShabbat and our home waskosher, and I attended aJewish day school throughhigh school. Yet or several years, I exper-imented with living as i I’d had none o this Jewish inuence. Tis period o my lie coincided with a lot o personal soulsearching on my part. I was unsure o my direction, especially what career I wantedto pursue. Even aer I entered rabbini-cal school, I was ar rom clear on what Iwould do when I completed my training.Shortly ater I entered rabbinicalschool, my ather gave me a copy o Elie Wiesel’s “Messengers o God.” Teinscription my ather addressed to me onthe inside cover has oen come back as anexample o the power o words o orahto impact us in a very personal way. Teinscription began with the words o Mosesto God. When God sent Moses to rescuethe Jewish people rom slavery, the rstreaction o our people was excitement.But then Pharoah increased the already-crushing burden on the Jewish slaves andanticipation quickly turned to despair andanger. Te Jewish people complained toMoses that it would have been better i God had never sent him in the rst place.heir lives were even more miserablebecause o his intererence.When the Jewish people cried out toMoses, Moses in turn cried out to God:“Lama harei’ota la’am ha’zeh. Lama zehshlachtani?” “Why have you brought suer-ing on this people? Why did you send me?”Tese were the opening words o my ather’s inscription, ollowed by God’ssomewhat cryptic response, “VayomerAdonai…ani Adonai” “And God said…Iam the Lord,” and then Rashi’s interpreta-tion: “V’lo l’chinam shelachticha” “And Ihave not sent you in vain.”My ather was a gied writer. He knewa thing or two about words. Yet, my atherchose to speak to me in a deeply personalway in words that were not his own. Tey were words o orah. What was my athersaying to me? He was reassur-ing me that everything wasgoing to be all right.“Look at Moses,” he wastelling me. “Can you imaginea more meaningul and suc-cessul lie than his? Yet, as ayoung man, Moses had pro-ound doubts about himsel and his mission in lie. I evenMoses had his moments o uncertainty, the rest o us are entitled to ourown period o conusion. It worked out orMoses. It will work out or you, too.”O course, there was more. Te words“v’lo l’chinam shelachticha” were thewords Rashi imagined God speaking toMoses. Now my ather was speaking themto me. He was telling me he had not sentme into this world in vain. I had a purpose,my lie had a meaning. I hadn’t ound ityet, but in time I would.Looking back over the years, I’m stillamazed by how deeply aecting a mes-sage my ather was able to convey to mein words he did not compose. He let meknow he had aith in me. He dignied my own conusion by anchoring it in the his-tory o our people. He showed me that thelessons o our Jewish path could speak tothe most personal issues o our own lives.Not least o all, my ather was respond-ing to my questions about Judaism itsel.Years o Jewish learning had given bothmy ather and me a language o commu-nication: Te language o orah. I we canlearn to speak it, this language can con-nect us intimately to Jewish history, yet atthe same time it can enable us to expresssomething absolutely personal. Te wordsmy ather wrote to me were meant or meand me alone. No one but my ather wouldhave used those words the way he did. Yetin speaking to my heart in Rashi’s words,my ather was reminding me o how muchwe are connected to each other, and howour lives can mean so much more i wecan nd in them an echo o the lives thatcame beore us.Tere was a time I believed that to bemysel, I had to dene mysel in contrastto my amily, my community and my her-itage. With three simple words, my athershowed me that the deeper our connec-tions to others, the richer are our tools orsel-expression.
Our ftes re  ted together
lena FriedMan
Special to JTNews
When I rst read my parashah, the parto the orah we read today, I saw wordslike leprosy, and discussion o people withboils and all kinds o skin diseases, and theorah told the story o how these peoplewere to be dealt with and treated. And therst thing I thought was, “Yuck”!But then I thought more seriously, andI could tell that the Jewish people werereally struggling with what to do — howto deal with people with illness. On onehand, these people had diseases that wouldspread by contact, and because there wasno medicine available, the disease wouldbe atal to all i caught. But on the otherhand, the Jews were still plainly strug-gling. Aer all, it would have been easy to simply banish these people and orgetabout them altogether. But that is not whatthey decided. Tat is not what happened.Instead, difcult choices were made:Choices about where one can saely live,what one should wear to cover the inectedarea, and what treatments one shouldreceive, even i there were no doctors, sothe people could go on with their liveswith as much meaning and dignity as pos-sible.It was then I realized what this part o the orah is really all about! It is aboutrecognizing the justice that is due to thosewho are inected with disease, and theneed to remember that
are a part o 
. We are all in this together. As RabbiSimcha Weintraub states: “Our genera-tion, as those beore and aer us, will be judged by 
we listen to those who aresick and
we care or them. In the end,there is no them. Tere is only us.”I talked to my mom, since my atheround this story rom the orah kind o gross. My mom is a doctor who treatspeople with AIDS, and she made me awareo stories rom very recent years wherepeople with AIDS were treated very badly while we all tried to gure out what to do,and about how much injury was done by 
to these AIDS-stricken people.Tis made me think beyond sickness— it made me think o things I see in my own lie, at my own school. People whoare dierent in their own way. Peoplewho wear braces like I did, people whoare tall, people who are small, people whothink more quickly than others, or at leastseem to. People who set high school run-ning records, and people who have troublewalking at all. People who dress dier-ently. People whose religion is dierent.Or maybe they have no religion at all.o me, the world is anything but a uni-orm place. Anything but a single color.Or a single shape. Or size.o me, the world is one big rainbowlled with all sorts o people, healthy andunhealthy, and with all sorts o challengesbeore them! And the important thing, asthe orah teaches, is to treat everyone withdignity, airness, respect, compassion, andthe truth that we are all in this together.It is as i we are all inside one bigNoah’s ark, oating down the river, andour ates are tied by how we treat eachother. My ate is tied with that person whohas AIDS just as her ate is tied with mine.And on this ark there is no room or bully-ing. Instead, we all work together, and welaugh, and we love.
Lena Friedman is a student at the Northwest School. She wrote this dvar Torah for theoccasion of her becoming a Bat Mitzvah at Temple Beth Am on April 27, 2012.
Betwee ow d December, members of the Jewsh Dy Schoo Mdde Schoo MtzvhTem w ssembe d dstrbute 750 bgs of food d scks to gve out to peope eed. Sxth grders Rche Coskey d T Chvo wt  the schoo’s prkg ot todstrbute bgs to prets so they c hd out the bgs whe they see someoe o thestreet skg for food. Two hudred bgs hve bee devered so fr.
WRITE A LETTER TO THE EDITOR: We wold loe to hear from yo! Or gide to writig aletter to the editor a be fod at www.jtew.et/idex.php?/letter_gidelie.html,bt pleae limit yor letter to approximately 350 word. The deadlie for the ext ie iJe 12. Ftre deadlie may be fod olie.

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