More Religious-Secular Tensions in Israel: Swine Let Loose in Beit-Shemesh

A new organization has waddled into the religious-secular debate in Israel by stirring up a great deal of mud. HAZIRA (Chilonim Zazim – Yisraelim Rotzim Herut) (Secularists on the Move – Israelis Want Freedom) has taken responsibility for the strange incident in Beit Shemesh early yesterday morning. Somewhere between 9 and 10 a.m., a white cattle truck (M’sait bassar l’vana) stopped right near Beit Knesset Ohalei Ohavei Nashim and dropped off three large hogs. One witness reported that the van quickly sped away after letting the animals loose. It is unclear how the vehicle made its way into the area, which is normally closed off to vehicular traffic on Shabbat.

Congregants who were arriving late to Synagogue noticed the pigs meandering around just outside the synagogue doors. Since it was Shabbat, no one was able to contact the police or remove the swine. The pigs were apparently well groomed but were nevertheless a major affront to this very Orthodox Jewish community. One hog was wearing a sign that read “even pigs have rights.” Another pig was draped in a blue and white blanket.

At about 10:30 a.m., a crowd of 15-20 onlookers arrived, most of whom appeared to be secular Israelis. Some tried to take pictures which created tension since the use of cameras is forbidden for observant Jews. Worshippers were forced to pass by the pigs as they made their way out of the shul after services ended. One shul member was apparently so shocked at the sight of the three pigs that he passed out. Two other congregants, Lazar Wolfe and Moshe Tzayad, reportedly became ill. Wolfe later told Yidiyot Ahronot that the idea of seeing pigs in a blanket just after having eaten at the Kiddush made him sick.

About an hour after Shabbat ended, Rabbi Menachem Hayim Moshe Yisrael Reuven, commonly known in Beith Shemesh as “the Mahmir” provided a statement to the press. Calling this one of Israel’s most insidious and provocative acts in the ongoing dispute between religious and secular Jews, he referred to Torah passages from Vayikrah (Leviticus) calling for the death penalty as the appropriate punishment for this type of the desecration of the Sabbath. He called for immediate arrests and speedy prosecution.

The chair of the newly formed organization, HAZIRA, Izzy Boten, issued a press statement late Saturday evening, responding to the attacks by Rabbi Mahmir. “Pigs are not illegal in Israel and should have the right to dignity and fair treatment. Although this might have offended some, we chose to drop the pigs off near the synagogue as the quintessential expression of the fight against religious coercion. Pigs are rarely seen or heard in Israel, which is symptomatic of the power that the religious hold over the secular in Israel. Our aim is to free Israeli society from this oppression.”

In a strange twist, the incident created an unusual coalition of Arab and Jewish Knesset Members who issued a joint statement calling for greater religious tolerance, mutual respect and a continuation of the “status quo” as it pertains to pigs and pig products. They proposed that the Knesset institute a rule change prohibiting boorish behaviour in the Israeli parliament as an initial response to this incident.

The “Swine Affair,” as it has been named, has divided many Israelis and led to Op Ed pieces in all of Israel’s major daily newspapers. Noting the various protests that have been held earlier in the year in relation to issues such as public transportation on Shabbat and religious –based gender discrimination, some writers have asked that society also consider other areas of religious oppression including rules of Kashruth. Others have argued that the incident went too far. “Despite the differences of opinion between secular and Orthodox Israelis on a range of issues, no mainstream organization advocates making pigs kosher” argued the Op Ed piece printed in Ma’ariv.

One Yisrael Hayom reporter even contacted convicted rapist and former Israeli President Moshe Katzav, who reportedly claimed that “there is no place for pigs in Israeli society.”

The political fallout is likely to continue over the coming weeks.

Ongoing War with Gaza and Implications for Israel-Iran

Since Friday March 9, 2012, more than 200 rockets have been fired from Gaza to various parts of Israel. These attacks have been aimed at Beer Sheva, Ashdod, Ashkelon and even the more northern city of Gedera. Israel has responded with a number of air raids on Gaza. Many Israelis have been injured in the rocket attacks. There are also estimates that more than 30 Palestinians have been killed in Israel's responding raids, some of whom were civilians.

The latest round of violence erupted after Israel assassinated Zuhair al-Qaissi, the secretary general of the Popular Resistance Committee. Al-Qaissi was linked by Israeli military officials to an August attack from the Sinai that resulted in the deaths of 8 Israelis and injuries to 40 others. Al-Qaissi was reportedly planning another similar attack.

Although the period leading up to this latest round of escalation has been described as a "period of calm," some 50 rockets have been fired at Israel from Gaza over the past two months, during this "truce." It's not very hard to imagine what the United States might do after receiving one or two rockets from Canada or Mexico, let alone 50.

Since the rocket attacks began last Friday, more than 200,000 children were forced to stay home as schools were closed across a large area of the Israeli south. Hundreds of thousands of Israelis missed work and there was significant property damage caused by the rockets.

The damage is generally viewed by Israelis as only a small fraction of what Israel might face if it were involved in an all-out war with Gaza, Lebanon (Hezbollah forces), Iran and potentially even Syria. Nevertheless, the psychological impact has been tremendous, particularly on those families living within range of these attacks. And despite these challenges, a solid majority of Israelis are apparently still supportive of Israeli preemptive action on Iran's nuclear facilities.

Israel has successfully deployed its Iron Dome anti-missile system to provide defence to these attacks from Gaza. The system has reportedly succeeded at intercepting a large number of rockets though the estimated success rate various widely. The Iron Dome is primarily intended to prevent rocket attacks on civilian areas and has had some success in that regard. Most of the rockets were allegedly fired by Islamic Jihad and some smaller offshoot organizations with public claims from Gaza that Hamas was not involved. One might be forgiven for being skeptical about these claims.

Although Egypt brokered a stated "truce" on Tuesday, rockets attacks have continued with at least 3 rockets fired at Beer Sheva earlier today (Thursday March 15, 2012). Both Hamas and Islamic Jihad have denied any responsibility, pointing to smaller "splinter" groups.

Israel's Iron Dome system is not an anti-ballistic missile system. Israel has been working on the Arrow ABM system, which is designed to intercept longer range missiles and rockets but it is not yet fully developed. The upshot is that Israel is likely to face very heavy rocket fire from a variety of geographic sources if hostilities break out with Iran. Such attacks will cause heavy structural and economic damage and may also result in a significant number of Israeli casualties.

The difficult calculation for Israel and its political leadership is weighing this heavy cost against the enormous costs of a potential nuclear attack from Iran. Given the very public statements made by Iranian leader Ahmadinejad calling for Israel's destruction, coupled with Iran's vigorous nuclear weapons program, it may well be too perilous for Israel (and for the rest of the world) to stand by and wait for this attack, even if by so doing, Israel can buy another few years of relative peace.

Israel's experiences in the second Lebanon War in 2006 and its various skirmishes with Gaza since than have suggested that any future war that Israel might face with its hostile neighbours will be markedly more damaging to Israel's civilian population than any of its previous wars. But the reality is that Israel is constantly facing an existential struggle which is only likely to dissipate when a real Arab spring arrives and brings with it widespread peace. Looking at what has been taking place in Syria, Iran, Gaza and even Egypt, the Middle East, unfortunately, is still stuck in the middle of a cold winter.

Purim in Ra'anana

As the news is filled with reports of potential hostilities between Israel and Iran, we are celebrating the Jewish holiday of Purim. Purim is a holiday marking the victory by the Jewish community of Persia - which, though the bravery of the story's heroes, Mordechai and Esther, was saved from a plot by the evil villain, Haman, to destroy the country's Jewish community. Sounds familiar? Well, we'll leave the discussion of modern day Iran (ancient Persia) for another day...

Purim is one of the happiest holidays on the Jewish calendar. Throughout Israel, cities celebrate "Adloyadah festivals." "Adloyada" (literally - "until you don't know") comes from the tradition of having a bit too much to drink on Purim and celebrating wildly. But these are not drunken festivals. (Unlike the parties that many people are attending tonight and tomorrow...) Far from it. These are family oriented street parades, held in the centre of many of Israel's cities.

Ra'anana held its festival yesterday, the day before Purim began. The parade began at 4 p.m. All of the city's schools were represented with themed floats and a group of selected students marching along. Ra'anana, like most other Israeli cities, has a variety of school types - religious, secular, pluralistic, and special schools for art, music and sports programs. All of these different schools were represented. Thousands of people lined the main street, Ahuza Street, which was closed off to all traffic from about 3:30 p.m. The parade marched along Ahuza for about an hour and a half.

Meanwhile, the Ra'anana City centre ("Yad L'Banim") was turned into a giant dance club from the early afternoon. Students, who came to school in a wide range of costumes, were let out of school at noon. Thousands of kids made their way to Yad L'Banim, which was set up with a DJ, lots of security and a party atmosphere. The weather cooperated - it was a sunny 20C.

The holiday of Purim officially began at sundown this evening. Across Israel(and throughout the world), Jewish people went to Synagogue, community centres or other locations to hear a public reading of the "Megillah" - the Book of Esther - which is read from a parchment scroll. Israelis were also frantically preparing baskets of food and sweets to give out to neighbours and friends tomorrow - as is customary on Purim. Many Israelis are also participating in the Mitzvah of charitable gifts to the needy, another Purim custom.

Kids are off school for three days - Wednesday, Thursday and Friday - to celebrate this relatively "minor" holiday. But for many kids, the holiday is a favourite. Unlike a "chag" - a "holy day" - buses are running, stores and restaurants are open and there are no extensive restrictions on activities. Most people are working, at least a half day. People everywhere dress up in all kinds of costumes and there is a general carnival atmosphere. And to top it off - the temperature is predicted to hit the high 20s C by the weekend, marking a real change from the much needed rainy season that has soaked Israel over the past few months.

The festivities will be continuing all over the country for the rest of the week. There are Adloyadah festivals in many other cities on Purim and the day after. Purim officially begins with Megillah readings in the City of Jerusalem one day later than the rest of the world (and the rest of Israel) - tomorrow night. And Israelis will be celebrating with festive meals across the country in the afternoon on Purim day.

Because of the timing of Shabbat this year - kids will wind up having had a break from school from Tuesday at noon - until Sunday morning. For many kids, this is definitely the best part of celebrating Purim.

Chag Sameach! (Happy Holiday!)

Justice Joubran, Arabs and Haredim in Israel: Loyalty, Hatikvah and Universal Conscription?

(Israeli Supreme Court Justice Salim Joubran - from Haaretz)

Justice Asher Grunis was sworn in on Tuesday as the new President (Chief Justice) of the Israeli Supreme Court. Among a range of impressive qualifications, Justice Grunis also has a Toronto connection - a PhD from York University. Justice Grunis replaces Justice Dorit Beinisch, who was the first woman to hold the post of President of Israel's highest court.

The induction ceremony was held at the residence of Israeli President Shimon Peres. Along with a number of speeches, the Israeli national anthem, Hatikvah ("the Hope") was performed and the panel of Israeli Supreme Court judges sang along. That is, with the exception of Arab Justice Salim Joubran. Justice Joubran apparently has idealogical objections to singing Israel's anthem. His public non-participation has touched off a debate in some circles about the level of loyalty to the State of Israel that ought to be required for a justice of the Supreme Court.

On one level, the issue that has been raised related to "Hatikvah." The Israeli national anthem speaks of the yearning of the Jewish soul to return to the Jewish homeland, the land from which the Jewish people were exiled. The anthem concludes with the dream of being a "free nation, in our land, the land of Zion, Jeruslem." The anthem is glorious and it captures the essence of the Zionist project - to build a Jewish homeland in which the Jewish people can live as a nation. For Israel, as a Jewish state, the anthem is appropriate and relevant.

But for Israel as a democratic State, which protects the rights of all citizens to live in the country, to practice their religious beliefs and to maintain their own national, cultural or ethnic identities and aspirations, it is understandable that Arab citizens would refuse to sing this particular anthem. I really don't see a problem with that. Other countries have equally offensive anthems. In Canada, the French version of the national anthem includes the line "they know how to carry the cross," suggesting that only Christians are true citizens. I cringe every time I hear it and would certainly refuse to sing it publicly at this type of induction ceremony, but I really don't believe that would be used as a litmus test to measure one's commitment to the country. In fact, in a country like Canada, it is particulary obnoxious because Canada purports to treat all Canadians equally, regardless of religious affiliation. Israel declares openly that it is a Jewish and democratic State, so there is a difference.

On the other hand, the issue of "loyalty" does have other aspects to it and is not confined to the question of whether or not a Supreme Court Judge should publicly sing Hatikvah. Israeli Jews are subject to universal conscription and must serve in the Israeli army or perform national service. There are currently exemptions to this requirement. Ultra-religious Jews, who are studying full-time in Yeshivas are exempt, for the time being. I have written about this in other blogs. Arab Israelis are also exempt, though Druze Israelis serve in the army. Overall, this means that approximately 75% of Israeli citizens of draft age are now eligible to be conscripted with the remainder exempt. Israeli army service can greatly affect a person's future employability with many employers placing a great deal of weight on the type of military service that a candidate performed.

The issue of military service is quite different than that of the public singing of Israel's national anthem. Here, changes should be made. If Israel, as a democracy, takes steps to ensure that rights and freedoms and all types of employment are open to all citizens, then all citizens should share the responsibility of protecting the State.

Steps are already being taken to conscript the Ultra-Religious Jews. This will assist the State of Israel and it will also improve the post-army employability of these Haredim. There may still be an exemption for a very small number of exceptional students, who are studying full-time in Yeshivas, as envisioned by Israel's founding Prime Minister David Ben-Gurion. However, the vast majority of Haredim should be expected to perform military or national service.

With respect to Israel's Arab population, this is another group that should also be expected to perform military or national service. Israel's Arabs work in Israel in every conceivable profession, from blue collar jobs to working as professors, judges, doctors and lawyers. Surely, as part of "equality," military or national service is a reasonable requirement in a country in which universal conscription is a necessity and a reality.

Israel's politicians and military leaders will need to take steps to ensure that the army or the national service can and will accomodate any unique needs of Arab conscripts, just as they have begun to take steps to ensure that Ultra-Religious soldiers can be properly integrated. They will also have to sort out security and loyalty issues. The flip side is that Israel's Arab minority population will also have to recognize that there is a price to be paid for living in the only truly free and democratic country in the Middle East. They should be prepared to participate in protecting that privilege. Ultimately, an army with full universal conscription in Israeli is likely to lead to better integration and understanding between diverent religious and ethnic groups.

If Israel does implement truly universal military or national service, it will then make sense to ask candidates for high level positions, including Supreme Court positions, about their past military or national service. They will probably still not be required to publicly sing "Hatikvah" but it seems entirely reasonable to expect that a Supreme Court judge would have performed military or national service in a country with universal conscription, provided that minority rights are fully protected.

Blowing Winds in Israel - of Different Kinds

There are lots of different kinds of winds blowing these days in Israel and the rest of the Middle East.

At the most literal level, Israel is currently enjoying wind gusts of between 40 and 60 km per hour. Blowing winds in Ra'anana just a few moments ago were measured in the range of 50 km an hour. Coupled with on and off rain, it's quite the outdoor experience. Snow is expected to arrive today or tomorrow in Israel's northern-most regions.

Friendlier winds blew in from California just a couple of days ago. At the Academy Award ceremonies on Sunday night, the Israeli director and two of the stars of the film "Footnote," which had been nominated for an Oscar, met with the Iranian delegation, which was there on behalf of the Oscar winning film, "The Separation." Unfortunately, it is not that often these days that Iranian and Israeli delegations have the chance to meet anywhere under cordial conditions. For example, on July 25, 2011, an Iranian swimmer backed out of a swim meet rather than swim in a 100 metre breast stroke race in which an Israeli swimmer was competing. There are many other examples. Perhaps filmmakers see themselves as more independent than professional athletes. In any case, as reported in Haaretz, the Israeli filmmakers were quite happy to have had the opportunity to chat with their Iranian counterparts and the feeling seems to have been mutual.

Different types of winds are headed towards Washington next week as Israeli Prime Minister Netanyahu sets off to meet with President Obama to discuss Iran and its nuclear threats against Israel. On this issue, information of every kind is swirling around, ranging from rumours of an imminent Israeli attack on Iran's nuclear facilities to alleged reports from Wikileaks that Israel was already involved in extensive covert operations to destroy Iranian facilities on the ground. These winds could soon develop into a much bigger storm though that remains to be seen.

There were some very foul smelling winds in Hebron over the weekend. Apparently a riot broke out while a funeral was taking place. Clashes occurred between Palestinians and Israelis, which resulted in the IDF using "the skunk" to disperse the crowd. "The skunk" is a non-lethal, foul smelling substance that Israeli forces have been using for a couple of years now to disperse demonstrators in certain situations. Given the variety of legal proceedings that some acting and former Israeli politicians have faced, the weapon may well have been developed accidentally by capturing the essence of some inappropriate Ministerial activity...but let's not go there.

Finally, the lethal and very hot winds of Syria have, fortunately, not reached Israel despite the close proximity between the two countries. While Syrian leader Bashar Al-Assad continues to use deadly force against rebel forces (primarily Sunni Muslims, according to a recent article in the New York Times) and anyone else who might be in the way, the world continues to sit quietly, even in the face of the apparent killing of large numbers of civilians. While the U.S. has raised some concerns and that very credible world body, the UN Human Rights Council, has also thrown its voice into the mix, the world response to Assad to this point appears to be nothing but a puff of smoke. This too could turn into a much larger fire that could spread to Iraq and other neighbouring countries given the sectarian nature of much of the fighting. For now, Israel's public engagement in this matter has been very limited.

Overall, while there is usually quite a bit of hot air blowing around in the Middle East, it is not always accompanied by such of variety of winds. But I suppose that is what keeps life interesting.

Buses in Tel-Aviv? Ultra-Orthodox to go to the Army? More on Secular-Religious Tensions in Israel

On February 13, 2012, I wrote about some issues of religious-secular tension in Israel. There have been some further developments and I thought I would comment.

Last week, the Tel-Aviv Municipal Council voted 13-7 to ask the Israeli Ministry of Transportation to permit buses to run in Tel-Aviv on Shabbat (Saturday). As I have discussed, buses do not run in most of Israel on Shabbat, which is the national day of rest. There are some exceptions. For example, Haifa, one of Israel's largest cities, does have bus service on Shabbat. At this point, the Ministry of Transportation has indicated that it will refuse the request and will maintain the "Status Quo."

The "Status Quo" in Israel denotes the agreement entered into between religious and non-religious parties at the time of the founding of the State of Israel. The then-future founding Prime Minister of Israel, David Ben Gurion, wrote a letter in which he set out certain principles that the State of Israel would follow. Though the State would be democratic and would provide for freedom of thought and expression, it would recognize certain religious principles that would form part of the national law of the fledgling state. Included in this "Status Quo" was the idea that Shabbat would be a national day of rest and that all public institutions would have Kosher kitchens.

There was also an agreement that a certain number of highly observant Ultra-Orthdox Jews would be exempt from military service so that they could devote their full time and attention to furthering their religious studies. It was anticipated that this would be a very small number of students and would therefore be tolerable for the State to allow this exception to an otherwise universal system of military conscription.

Recently, this "Status Quo" has come under fire in different ways. Secular Israelis have perceived an increasing level of Ultra-Orthodox religious observance in certain public areas. For example, there has been a proliferation of gender-segregated buses (particularly in Jerusalem), Ultra-Orthdox opposition to women singing in the army (something women have done, without complaint, since the Israeli army began), other issues of the exclusion of women in billboard advertising, public state-sanctioned ceremonies and other fora. This attempt to set increasingly stringent boundaries by certain Ultra-Orthodox groups has led to a series of public protests, many of which have been organized by the "Yisrael Hofshit" ("Be Free Israel") Movement.

Perhaps, partially in response to these perceived attacks on the Status Quo by Ultra-Orthodox and some Orthodox Israelis, secular Israelis have felt emboldened to raise their own concerns about the Status Quo and to take steps to challenge it. One area of such concern has been the issue of public transportation, particularly in the Tel-Aviv area. As members of the Tel-Aviv Municipal Council have suggested, Tel-Aviv does not generally bar people from driving on Shabbat nor does it prevent taxis from running or even public passenger mini-buses. It is only large buses and trains that do not run. Mayor Ron Huldai and those who support him have argued that it is unfair that those who have the money to own a car or pay for a cab are free to do whatever they want on Shabbat whereas those who cannot afford car or cab fare, particularly students, soldiers and seniors, but including many other Tel-Aviv residents as well, are all "grounded" each Shabbat. Those who oppose the Tel-Aviv Municipality's request for Shabbat bus service have argued in favour of the Status Quo which has been in existence now for more than 60 years. They argue that it will further erode the Jewish character of the State and will commercialize Shabbat and negatively impact the quality of life in Israel.

The other "Status Quo" issue that is being publicly debated is the issue of military exemption for Ultra-Religious Israelis. A few weeks ago, the Supreme Court of Israel ruled that the exemption is now unconstitutional and cannot be continued. Israel's High Court held that the law created inequality in Israel. An article in Haaretz on February 23, 2012 noted that there now 62,000 Ultra-Orthodox Israelis taking advantage of the Tal Law to avoid military service. Israel's Supreme Court held by a 6-3 majority that this situation could not continue.

The move to eliminate, wholly or partially, the exemption from military service for Ultra-Orthodox and the movement to institute public transportation in many other areas of Israel are both signs that the long standing Status Quo is being challenged. There are certainly other challenges on the horizon including the challenge to the existing system whereby Jewish weddings, burials, conversions and ritual circumcisions are all within the exclusive jurisdiction of the Israeli Orthodox Rabbinical authorities.

All of these challenges are related to the issue of where to draw the line between democracy and freedom and the Jewish character of the State of Israel. These issues are likely to lead to continued considerable debate in the future as religious and secular Israelis seek to find a manageable compromise that will be workable for both sides.

Son of Hamas by Mosab Hassan Yousef - A Review

Mosab Hassan Yousef is a former Hamas member who began working for Israel while living in Ramallah. He eventually converted to Christianity and left Israel to seek political asylum in the United States. He is now living in California.

Yousef's book Son of Hamas is an autobiographical account of his life growing up in Ramallah. Yousef's father, Sheikh Hassan Yousef, was one of the founders of Hamas. Yousef, the oldest child, with five brothers and three sisters, traces his life growing up in Ramallah. He provides a detailed discussion of a very observant Muslim lifestyle in which he was raised. His book, written years after these events, is highly critical of Islam and, in particular, as Yousef sees it, of the propensity for violence that is taught and expected of children, even from a very young age.

Arrested as early as age 10 by Israelis for throwing rocks at settlers, Yousef became increasingly radicalized as he grew older. He was arrested by age 18 after purchasing guns that he intended to use in some type of operation against Israelis. During the first part of the book, he is highly critical of Israel and of the manner in which Israel treated his community. He justifies his early activities and details his arrest and alleged abuse at the hands of Israeli soldiers and officials.

As the book progresses, Yousef details the increasingly violent and dangerous escalation of the conflict between Israel and the Palestinians between 1986 and 1997. He begins to question some of the Palestinian tactics and is particularly upset at the Palestinian decision to support Iraq after it invaded Kuwait in 1990. He details the corruption and moral bankruptcy of the PLO leadership and Arafat and describes how Arafat, in particular, was concerned more with lining his pockets than of advancing the cause of the Palestinians. He writes about the PLO's covert but direct support for terrorist attacks against Israel, even while the PLO was publicly renouncing violence. And he describes the horrific Hamas suicide bombing attacks that were carried out in Israel, killing large groups of civilians.

Yousef's father was in and out of Israeli prisons for his own role in inciting or participating in terrorist activities. Yousef himself was a senior member of Hamas. Yousef claims that he began to have doubts about Islam and about Hamas as he watched Hamas carry out these horrible attacks against civilians. He was also troubled by Hamas' brutal vigilante justice against any perceived traitors, many of whom were often innocent.

Yousef claims that in 1997, he agreed to work for the Shin Bet, and become an informant. Known secretly as the "Green Prince," Yousef details how he provided information to Israel that led to the prevention of suicide bombings and assassination attempts. He claims that he provided information to Israelis only if they agreed to arrest rather than kill those about whom he provided information. According to Yousef's account, he seems to have been instrumental in almost every single Israeli counter-terrorism operation between 1997 and 2005. One gets the sense that his account is somewhat exaggerated. Yet he claims it was all with the goal of reducing violence in the region and had nothing to do with the significant sums of money he was paid.

By 2000, Yousef, had been introduced to Christianity, to which he converted by 2005. In the process of converting and ultimately revealing his collaboration with Israel, Yousef's father disowned him. Yousef was eventually granted political asylum in the United States, with the evidentiary support in court of the Shin Bet agent who had worked with him over a number of years while he was in Ramallah and with whom he remained friends after these events. Much of the later part of Yousef's book is filled with his description of the oversimplified version of Christian religious dogma that he came to accept and embrace.

Yousef's story is an interesting one and there is certainly a great deal of information of about Hamas, its activities and the activities of the PLO that make for fascinating reading. It is at times highly critical of Israel and challenges Islam repeatedly. The earlier sections of the book provide a thoughtful description and Palestinian viewpoint of day to day life in the late 1980s and early 1990s.

At the same time, something just doesn't sit right about Yousef's account.

At times, he appears to suggest that his activities were all related to his conversion to Christianity. He finally saw the light and decided to adopt non-violence as a political viewpoint. According to Yousef, it seems, if all of the Jews and Muslims would simply convert to Christianity, there would be peace across the Middle East. Of course that doesn't sound very realistic. One wonders if Yousef's change, and his eventual conversion, has much more to do with finding a way to escape from his overbearing, fanatically religious father.

Certainly, Yousef's story is not a model for bringing peace to the region. One would hope that Muslims and Jews, without the fanciful prerequisite of being required to renounce their families and religious affiliations, could find ways to sit down and negotiate a peaceful co-existence. Maybe this is just as a unlikely as Yousef's proposed solution, but we have to remain optimistic.

Religious-Secular Tensions in Israel

Israel faces many different types of issues, some of which are distinctly more problematic than those with which other countries have to contend. There is the ongoing threat from Iran of a nuclear attack; Threats of missile attacks from Hezbollah to the north and from Gaza to the southwest; and the uncertain impact of events in Egypt, Syria and other surrounding countries. Internally, Israel has had to deal with a variety of criminal charges against various politicians and is constantly threatened by or actually paralyzed by (even if only for a short time) general strikes.

But bubbling beneath these issues, some of which are genuinely existential in nature, Israel is still grappling with another crucial issue - the balance between being a Jewish state and a democracy and the need for people of diverse religious viewpoints to find a way to get along.

Two incidents over the weekend in Israel caught my attention in different ways. The issues are very different but they are clearly related.

On Shabbat (the Sabbath), in Kiryat Yovel, YNET news reports that some people put up posters of naked or semi-naked women, depicted in well known art. One poster was Sandro Botticelli's "The Birth of Venus," reproduced above. The other was "Tahitian Women" by Paul Gauguain. Both posters were apparently labelled the "beautification of women." In Hebrew, the wording would be very similar to the "exclusion of women," an issue which has been in the public spotlight in Israel for many months now.

Kiryat Yovel is a neighbourhood with an increasingly Haredi (ultra-Orthodox) population. Yet it is not an exclusively ultra-Orthodox neighbourhood like Mea Shearim or B'nai Brak. It still has a sizable population of secular residents.

At first blush, it sounds like a needless provocation. The posters are not connected to some upcoming event, for example an art exhibit. Nor does there appear to be any real purpose to putting them up other than to strike back at the perception of increasing Haredi influence in this Jerusalem community.

On the other hand, the context is more complex. This incident comes after reports of some companies removing women (even modestly clad women) from advertising posters in Jerusalem, as a result of Haredi pressure, in some cases where the very same photos were used with the women included in other parts of Israel. The poster incident comes in a city in which there have been some very public disputes taking place over the issue of gender-segregated buses and even gender segregated streets. Viewed in light of many of the incidents that have occurred, while the incident may be provocative, it is also responsive. Much like the Scandinavian Muhammad cartoons, in some ways, the posters can be seen as a free speech statement by some who view gender equality as very much under attack. Ultimately, I'm not sure that this is the best way to deal with Haredi threats to freedom and gender equality, but it certainly made an interesting point.

On the same Shabbat, in Tel-Aviv, a group of protesters from the "Be Free Israel" movement gathered to protest the lack of public transportation on Shabbat and Jewish religious holy days. This is also a fairly complicated issue. The "Yisrael Hofshit" (Be Free Israel) movement has held a number of rallies around the country protesting the exclusion of women. They have invited women to sing and have pushed back against a number of public incidents in which women were shunned. Of course the movement received overwhelming support from the majority of Israelis for its stance on this issue. But now the movement has looked to expand the range of its attacks on perceived religious coercion by railing against publicly supported religious laws.

As a Jewish State, Israel has many public manifestations of Jewish influenced law. The State holiday calendar revolves around the Jewish calendar with the addition of certain national Israeli holidays. Saturday is the official day of rest and in many areas, all of the shops and restaurants are closed. In many areas, there is no public transportation or other public services. You certainly won't find any cars on the road on Yom Kippur, even in the most stridently secular neighborhoods.

Some argue that these state-supported Jewish laws are unfair and should be changed. One source of argument is that the "democratic and free" nature of Israel should trump the Jewish nature of the State. Given that the majority of the population is secular, these people argue that the ban on public transportation is an imposition of minority religious values on a non-religious public. It is a form of religious coercion in that it forces people to observe the Sabbath on some level.

Others argue that the ban on public transportation in many areas of Israel disproportionately affects the poor, the youth, students and soldiers. Since there is no general restriction on driving a car, taking a cab or using a large mini-van or mini-bus on Shabbat in Israel, the lack of public transportation primarily impacts those without the means to use these other forms of transportation.

There is certainly merit to both of these arguments but there are other points to consider as well.

Some have argued that the country's bus drivers have the most to lose and will now be forced to work while much of the rest of the country continues to take a day off. Even if they are paid overtime rates or given an option, this will still impact Shabbat for many drivers, some of whom may feel that they have no choice but to accept Shabbat shifts.

Others look to the balance between democracy and a Jewish State. Trying to balance these two values has necessarily involved certain compromises. In Ra'anana, for example, all of the stores and restaurants on the main street are closed on Shabbat. At the far end of the city, there is a small commercial area with a number of restaurants and shops that are open on Shabbat. For now, the city seems to manage well with this compromise.

The general operation of buses throughout Israel on Shabbat will have a significant effect on the Jewish character of the state, even though there are already many cars on the road. It will likely lead to many more stores and restaurants opening up, a significant increase in commercial activity and a decrease in the number of Israelis who are able to enjoy a day of rest each week. In some ways, it will mirror what has occurred throughout North America as shops have opened up on Sundays and vastly increased the general commercialization of society. But North America is a different case. Since it is not predicated on the religious values of one group, the impact of having Sunday closings was simply unfair in a society which claimed to treat all religious groups equally.

Israel must grapple with different issues than those in North America. Since it is trying to continue to define itself as a "Jewish State," it makes sense that there will be some public laws that reflect the Jewish character of the State. It is tricky to find the right balance. There are certainly many areas in which it would now be prudent to take away monopolistic power from the religious authorities - in areas such as marriage, divorce, funerals, conversions and even Kashruth (Kosher certification laws). It may also make sense to expand public transportation in areas that are overwhelmingly secular. But at the same time, the only way that the State will continue to be a "Jewish State" is if there are at least some aspects of that Jewish character that are publicly promoted.

As I have argued in other blog posting on this point, one thing that would certainly assist Israelis across the spectrum from religious to non-religious would be the move to a two day weekend with Sundays as a general non-working day. Buses would run and stores would be open but Israelis would be able to enjoy a much needed second day of rest with no restrictions.

In any case, the challenge presented by both of these incidents is to continue to look for a balance and a compromise and ways for religious and non-religious communities to find common ground despite their often diametrically opposite points of view.

Where's the Beef? Israel's Purloined Sirloin...

Where’s the beef? That’s what some cattle farmers in Israel are asking. More importantly, where’s the beef from? That’s what Israeli consumers should apparently be asking.

Earlier this week, Haaretz reported that a truck packed with 70 calves was hijacked at gunpoint on Tuesday February 7, 2012. The cattle, which had been imported to Israel from Australia, were being taken from Eilat to the Golan Heights to be fattened up. Instead, the driver was ordered to drive the cargo to Ramallah. Most of the cattle were apparently slaughtered in Ramallah and Nablus. Palestinian police recovered 17 of them and returned them to their Israeli owners. The remaining purloined sirloins were apparently not recovered. The driver was released by the thieves and the truck was located near Nablus.

Haaretz also reported that more than 2,400 sheep and cattle were stolen from Israeli ranches in 2011. Most of these animals were slaughtered in the Palestinian territories and the meat was then smuggled back into Israel and sold to butchers across the country at very low prices, according to the article. This incident and the many others over the past few years raise serious questions about the regulation and quality of beef in Israel. One would have thought that with such pervasive Kosher regulation of much of the meat industry in Israel, it would be very difficult to trade in uninspected tref beef.

It is worth noting that there are many non-Kosher purveyors of meat products across Israel. The supermarket chain Tiv Ta’am is the largest. With 32 locations across Israel, it is Israel’s largest producer and supplier of non-Kosher meat. I’m not suggesting that there is a link between these incidents and that particular chain although one might think it would be easier to sell uninspected beef to non-Kosher resellers. There are many other non-Kosher butcher shops across the country.

Even on the Kosher side of things, there is the oft-repeated joke that if you pay a mashgiach (a Kosher food inspector) enough, you can Kosher a pig. Although I’m not suggesting that this is what is occurring, there must be a compromised link somewhere along the chain if beef that was slaughtered in Ramallah and Nablus is regularly being sold in Israel, particularly if is labelled as Kosher.

Brussels Air and Air Canada: Tel-Aviv to Toronto

In my never ending search to find the best way to fly back and forth between Tel-Aviv and Toronto, I tried something different. Using Expedia, I put together a mix and match flight. I flew from Tel-Aviv to Toronto via Brussels, with a direct flight back to Tel-Aviv on Air Canada.

As I have explained previously, Air Canada only offers three flights a week from Tel-Aviv to Toronto. All three flights leave around 12:30 p.m. and arrive in Toronto around 6:30 p.m. That means 12 1/2 hours of daytime flying time on route back. Secondly, they currently fly on Mondays, Thursdays and Saturdays. For me, that leaves Monday or Thursday, neither of which are particularly appealing. It would be much better if they were to fly direct on Saturday and Sunday night from Israel to Canada. But the only Star Alliance partners to offer this alternative are Continental and US Air, and the fares for these flights are often significantly higher.

So I took this crazy flight. It left Tel-Aviv on a Saturday night around 1:20 a.m. That part of it was fine. We arrived in Brussels at about 5:10 a.m. The plane was comparable to Austrian Air's service between Tel-Aviv and Vienna. They had wafer thin chairs cramped closely together. No in-flight entertainment of any kind. And of course, since airlines are now charging for baggage, the passengers all tried to cram as much luggage as they possibly could into the passenger compartment.

I had ordered a Kosher meal and I was served a sandwich of questionable origin and unidentifiable content. But I wasn't particularly hungry at 2:30 a.m. anyways, so it wasn't a big deal. The flight was uneventful and arrived slightly early in Brussels.

I have to say that I enjoyed the Brussels airport. I found it to have a "warmer" feel than the airports in Frankfurt or Vienna. There was a decent lounge, equipped with a nice espresso machine and a selection of croissants. The staff were quite friendly and ensured that I had internet access and the right adapter for the electrical sockets. The difficulty was that the lay over time between flights was 5 hours. So I wound up having to spend about 4 hours in the Brussels airport lounge and the various duty free shops.

On a positive note, the prices in the duty free shops were quite reasonable. They had some great chocolate and a nice selection of single malts. But 5 hours is an excessive time to have to wait for a connection.

The flight back to Toronto was an Air Canada flight which left Brussels at about 10:20 a.m. Its route included a stop in Montreal, which added yet another irritating layer to this flight schedule.

I was lucky enough to get an upgrade so I managed to sleep for a while during the course of this 8 1/2 hour flight. The only complaint I have about this part of things relates to the food.

I had ordered the Kosher meal. This was singularly the most horrible airplane meal I have ever ever had the misfortune of receiving. First, the staff brought out a tray with three small plastic containers, each with an aluminum seal. The first container was a tuna fish compound. I have no idea what was mixed with the tuna or how long ago the atrocity took place. It came with three large crackers. I had a quick sniff and tasted a tiny flake of it. There was no way I was going to eat this stuff.

The second container was labeled tapioca. It was easily as offensive and even less edible than the first container. So now I'm 0 for 2.

Container number three contained red, super sweet, apple sauce. Perhaps it had been mixed with raspberry flavouring or maybe it was just red dye. I"ll never know. I only know that it was not something anyone other than a three month old baby would really want to consider eating.

Finally, the piece de resistance arrived, the hot component of the meal. Lucky me, I was finally going to get something to eat. When I opened the multi-layered aluminum sealant, I found something that resembled a big square hunk of meat loaf. But it didn't look or feel like beef. It might have been chicken... though it had the texture of tofu. In any case, it was simply rancid.

I note that I had asked the staff if there was any chance of getting the regular European Sea Bass meal - or the vegetarian lasagna. Both were sold out and I couldn't eat the chicken or beef alternatives. So I was left struggling with this grotesque culinary faux-pas.

With about two hours left in the flight, the attendant came around and served, believe it or not, a second helping of the entire first meal, minus the simulated meat loaf. Great way to lose some weight.

On arriving in Montreal, we had to take everything off the plane, collect luggage, pass through immigration and customs and then wait for about another hour and a half to get back onto the plane. I finally arrived in Toronto at about 3:20 p.m., having left for the airport in Tel-Aviv approximately 24 hours earlier.

Overall, this was less than an ideal way to fly, though it was certainly inexpensive. And despite the length of the flight, it was probably still more enjoyable then flying through Vienna or Frankfurt, both of which mean getting to the airport in Tel-Aviv at 3:30 a.m. and still arrive in Toronto at about the same time.

Israeli Chief Rabbinate Rules: Häagen Dazs No Longer Kosher in Israel

I'm a little behind (2 or 3 weeks or so) on writing about this one but I couldn't resist. As reported in the Jerusalem Post on January 10, 2012, The Israeli Chief Rabbinate has issued a ruling stating that Häagen-Dazs ice cream is no longer Kosher in Israel. The ruling states that if stores and outlets with Kosher certification carry the products, they could risk losing their Kosher certification. As a result, many stores, including major Israeli supermarket chain "Shopersol," have pulled their Häagen-Dazs products in compliance with this edict.

I have to point out that I have been trying to eat very limited quantities of ice cream (not for any Kosher-related reasons...). If I do feel like some super premium ice cream, I would probably rather have some of Ben and Jerry's New York Super Fudge Chunk or Cherry Garcia. But others might prefer Häagen-Dazs, which is not only supervised by the OU - the largest American Kosher certification body - but has been sold in Israel for many years, as Kosher, without any difficulties.

The Rabbinate's Kosher department claims that since the milk used in Häagen-Dazs ice cream is real milk and it is not supervised at all times by Jews, there is a risk that other impermissible products (such as pig's milk or other additives) might have been added to the milk. Yet the OU and most other authorities accept the fact that with very stringent government regulation of milk in the United States, Häagen-Dazs only uses pure cow's milk. Further, this ice cream has been sold in Israel for years, while being manufactured the very same way. Strangely enough, the Israeli Rabbinate is fine with the use of powdered milk rather than real milk, which, for some inexplicable reason, does not create the risk of the same problem.

What is this really about? Who knows. Perhaps there was some dispute between General Mills and the Israeli Rabbinate over fees. Or perhaps some large Israeli dairies and ice cream producers got to the Rabbinate and "suggested" this ban. Or it could simply be part of a trend of the radicalization of Rabbinical rulings in Israel in a number of different areas, ranging from women's singing, to green vegetables to conversions.

Tellingly, when asked what Häagen-Dazs ice cream lovers in Israel should do if they crave their favourite ice cream, Rabbi Rafi Yochai of the Kosher departement responded that Israelis should "love God more than ice cream." What he really should have said is that Israelis should be willing to love the Chief Rabbinate of Israel more than ice cream - to jump whenever they say jump and to ask "how high?." After all, there is really nothing to suggest that God has suddenly developed a problem with Häagen-Dazs.

In my view, this is related to the type of stringencies that other communities have put in place regarding green vegetables as covered so nicely in David Kraemer's book, Jewish Eating and Identity Through the Ages. It is a further effort by the Chief Rabbinate to extend its authority and control over a wider range of Israeli society.

If the ice cream is deemed to be Kosher but not "mehadrin" or some higher level of Kosher, Israeli consumers should be left to make their own determination as to whether "Kosher" is good enough. The product can be sold as Kosher but not "Chalav Yisroel" as it is in other places. But this is apparently not good enough for the Israeli Chief Rabbinate.

What is needed in Israel to prevent this type of abuse of authority is competition. For one thing, Israel should disband the office of the Chief Rabbinate as a government arm. This should apply to the regulation of weddings (where the Chief Rabbinate also currently enjoys a monopoly), funerals, brit Milah, divorces and other areas, including conversion. Secondly, Israel should allow for competing Kosher certifying bodies which can set their own appropriately strict standards. Those consumers who only wish to buy ingredients that are under the highest level of supervision and the strictest possible interpretation can make all of their purchases in Mea She'arim or B'nei Brak. The rest of us should be free to purchase reasonably supervised Kosher products throughout Israel. Leave it to us to decide whether we have to agree with some rabbi's latest, strictest possible, newly dreamt up basis for banning a currently available food item.

Tali School Ra'anana - Opening Ceremony

Ra’anana celebrated a wonderful occasion on Sunday January 29, 2012, the opening of the city’s first stand-alone elementary Tali school. Tali (a Hebrew acronym for enriched Jewish education) is a unique program which combines a secular education, as mandated by Israel’s Ministry of Education, with a program of modern Jewish studies. Tali’s stated mandate is to provide a love and respect for Jewish learning in a pluralistic environment.

The Tali program was established in Ra’anana in September 1998. Until last week, it was housed within a secular public school, Meged Elementary School. On Sunday, the Frankel Tali Ra’anana School opened with the support of a primary benefactor, Mr. Stanley Frankel.

This new school, which is beautiful, functional and modern, was the product of enormous efforts by a group of parental volunteers, the City of Ra’anana, the Ministry of Education and many other groups and individuals. But the official opening ceremony for the school was simply incredible.

It actually began a few days earlier with a ceremony at the Meged School at which Tali expressed its appreciation and thanks to Meged for hosting Tali for so many years.

On Sunday afternoon, the official opening ceremony began with the gathering of all of the Tali students at a park in Ra’anana. Dressed in white shirts and blue pants, some carrying flags, the students formed a procession by class to accompany the school’s Torah through the streets of Ra’anana to the new school. The procession was led by the principal, who played his guitar and sang along with the children as the group meandered along. At the front of the procession were some grade 5 students who were accompanying the Torah scroll which was being carried along under a canopy (a Chupa).

It is of course no coincidence that the Torah was at the beginning of the line. Given that Judaism and Jewish tradition is based on the Torah, it was most fitting for a Tali school that the Torah, representing Jewish education, Jewish values, commitment and tradition would be the centre of the festivities.

When the procession arrived at the school, parents and guests took their places in the brand new Beit Midrash (a combination auditorium, synagogue, hall etc.,). The Tali choir took its place at the front of the stage, first only the younger members of the choir. The students filed in. Then with most of the students in the room already, the remaining students entered the room with the Torah and placed it in the Aron Hakodesh (the Ark). Everyone said the special “shehechiyanu” prayer and the choir began to sing. It was very emotional, particularly to see the tearful excitement of the parents who had worked so hard to bring this project to fruition.

There were many dignitaries on hand including the Mayor of Ra’anana, a representative from the Ministry of Education and the American ambassador to Israel. The speakers offered different words of congratulation to Tali on the opening of the school. But a common theme, which was highlighted by the American ambassador, was the importance of Tali as a pluralistic, tolerant example for other educational institutions in Israel.

Most of the public schools in Israel are either “religious” or “secular.” The secular schools offer very little in the way of Jewish education. The religious schools often downplay the importance of secular studies and separate the boys from the girls with differences in the respective curricula. Tali aims to combine these two opposites by providing a full and challenging, Ministry approved secular education, while also providing a wide ranging, engaging Jewish curriculum.

As the various speakers finished their presentations, the senior Tali choir sang a number of songs. Once the ceremony concluded, the children were freed for the first time, along with their parents, to roam the three storied school and get a good view of the new facilities.

The new facility is truly magnificent, perhaps one of the nicest elementary schools in Israel. But the ceremony, the Torah, and the Tali children’s choir all signified that the educational content will be far more important than the building.

Israeli Kosher Wine Festival - Jerusalem - Jan 30 and 31, 2012

I attended a Kosher Israeli wine festival in Jerusalem on January 30, 2012. It was touted as the first entirely Kosher wine festival in Israel. Although there are more than 250 wineries in Israel, many are not certified as Kosher. As a result, most Israeli wine festivals feature a mixture of Kosher certified and non-Kosher certified wines. There are very high quality Israeli wineries in both categories, though all of Israel’s largest wineries have Kosher certification. Often it is seen as too expensive for the smaller wineries to make arrangements to get official certification.

The festival was held at Binyanei Ha-umah – the Jerusalem International Convention Centre. Running from 3 p.m. to 10 p.m. for two days, the exhibition featured booths from more than 30 wineries, all Israeli. With a relatively modest admission fee of approximately $20 (or $10 in advance) guests were given a Spiegelau red wine glass (that they could keep afterwards). We are able to wander around tasting 2 to 5 wines from each of the different represented wineries. It is of course crucial to either take public transit to this kind of event or spit out most of the wine. We opted for the former, since the location was right next to the Central Jerusalem bus station and I would hate to have to spit out all of that tasty wine.

Most of the wineries were not hesitant to provide tasting samples of some of their best wines. For example, Recanati was offering tastes of its award winning “Special Reserve” that sells for approximately $50 a bottle. Golan, Dalton, Carmel and others were also pouring some very nice wines.

I particularly enjoyed visiting with the folks from Ben Haim and Sagol wineries and sampling some of the delicious wines while chatting with the friendly vintners. Ben Haim was pouring a 2003 reserve Merlot…which was quite enjoyable.

One winery, Rimon, was offering sweet dessert and port style pomegranate wines. I have had Rimon’s dry pomegranate wine and quite enjoyed it. These dessert wines were a bit too sweet for my general consumption.

Wines were available for purchase at a discount, with a larger discount being offered for much larger purchases. There were also some food booths outside the exhibition centre including sushi, bread and cheese plates, and some other offerings.

The crowd was interesting. Since this was a Kosher festival, it drew a wide range of guests from the secular to the religious and even ultra-religious, all of whom were able to enjoy the same wine.

I won’t write extensively now about the real differences between Kosher certified and non-Kosher certified wine but we did witness an incident at one of the booths. An observant Orthodox woman reached over to pick up and look at a bottle of wine. The Mashgiach at the booth announced that since she had touched the bottle, he had to declare it “traif” and could no longer serve at. I won’t get into all the details of this now, though there actually were some women at some of the booths serving wine.

Overall, the facility was very nicely arranged and the booths were quite attractive. We enjoyed it quite a bit, though to quote one of my favourite cousins, I was probably somewhat “overserved.”

Ali Karavan (Abu Hassan) Humus - Old Jaffa, Israel

I ate lunch at Abu Hassan (Ali Karavan) today in Old Jaffa, Israel. The restaurant is known for serving some of the best humus in Tel-Aviv but it is certainly not known for its ambience. This restaurant gives "fast food" a whole new definition. Or maybe it might be called "speed eating."

The place is quite small with seating for 25 or 30 guests. The tables are crammed together and they seat you wherever they can find a chair. You may be at a table with 4 or 5 other strangers but after all - you are all eating some great humus.

There can be quite a line-up to get in. As people get closer to the restaurant, waiting for a chance to sit down, they are literally standing over the patrons, waiting for them to finish so that they can find a place to sit down.

Once seated, the menu is quite simple - a bowl of humus and some pita breads. You can add "masbacha" (mediterranean spices) or some warm fava beans to the bowl and you get a side order of some raw (yes, raw) onions and a lemon-pepper-oil mixture. You also get a fork and you can order a drink but you won't get any napkins. Fortunately there is a sink with running water.

The wait staff scream at each other to bring out the orders. The food is thrown (or slapped) onto the table in front of you seconds after you are seated.

There is no take-out no matter how long the line gets. Rumour has it that when there was take out, people would congregate in front of the restaurant eating and would block traffic.

The place is quite loud (between the diners and the yelling staff), not particularly clean and has a very rushed feel. On the other hand, the humus is quite creamy, fresh and tasty and it is not very expensive. I'm not sure I would call it the best humus I've ever had. Raanana has a "Humus Bar" which serves humus that is every bit as good - and has a much more civilized feel (and Humus Bar is kosher...)

Overall, this was certainly a real middle eastern experience and one worth trying out, though probably not one that I'd like to have too often.

Abu Hassan is located at 1 Dolphin Street in Old Jaffa, Israel.

Gender Equality Issues: From Israel to Canadian Conservative Synagogues

The issue of gender equality has been getting a great deal of attention in Israel recently, as I have written in some of my previous blog articles. What has become quite apparent is that the views that many Orthodox and ultra-Orthodox men have of women and their capabilities are not confined to the religious sphere. As Ethan Bronner and Isabel Kershner wrote in the New York Times on January 14, 2012, the clash between the values of equality and Halakha (Jewish law) has created a growing rift in Israeli society. The New York Times article portrays the issue primarily as one between Haredi (Ultra-Orthodox) and secular Jews. But the issue is much broader. It is a clash between traditionalist views of gender roles that begin in the religious sphere and modern conceptions of equality. It is not confined to Orthodox Judaism or to Israel. It affects Western countries around the world struggling with the tension between the tolerance of minority religious practices and gender equality.

To focus on one area, in Conservative Judaism, the issue has been one that has polarized practising Conservative Jews. Since the 1970s and the advent of the Ezrat Nashim movement, Conservative Judaism has wrestled with the line between traditional Halakha and religious gender equality. Different rabbis have weighed in with a range of responsa (rabbinic opinions) outlining their views on issues such as whether women should be permitted to read from the Torah and have Aliyot; whether women should be counted in a Minyan; and whether a woman can be a Shlicha Tzibur (a prayer leader). Some rabbis have found ways to reinterpret the Halakha in permissive ways while others have called for a “tikkun” – a correction to the law. There has not been unanimity in the rabbinical opinions.

The vast majority of American Conservative synagogues have adopted a fully or mostly egalitarian approach to these issues, based on some of the rabbinical responsa that have been issued. In Israel, most of the Conservative synagogues (including the one I attend) have also become partially or fully egalitarian. Ultimately, an egalitarian synagogue sends a message that no person is limited by their gender from fulfilling an equal religious role in the synagogue or an equal role in society outside of the religious sphere. How can a modern society in which women have an equal opportunity to be doctors, lawyers, pilots or any other profession or career continue to insist that in a synagogue, the women must be relegated to the balcony or behind the curtain or even just prevented from participating in the religious service? How can one expect that a social environment in which women’s voices are not heard and women do not participate in or lead the religious services will see women as equals in other areas of life?

Though largely settled in many areas of the world among Conservative Jews, this issue, which has generated so much recent controversy in Israel, is still very much alive in Toronto. Toronto’s Conservative synagogues are generally not egalitarian. But over the past few years, this has begun to change. Some of the smaller Conservative synagogues have become fully egalitarian, with women able to participate in all aspects of the service equally, including the Torah service. Other Conservative synagogues, such as Beth Emeth and Shaar Shalom have very stringent limitations on the role of women. Still others have been having ongoing and sometimes heated debates about the matter. The issue has divided the city’s Conservative rabbis as well as the congregants.

One of Canada’s largest synagogues, which is in fact one of the largest Conservative synagogues in the world, Beth Tzedek, has been “Torah egalitarian” for a number of years. This has meant that women can be called up to the Torah to read or to have an Aliyah. But women have not been able to lead most prayer services. This same approach has been taken at Beth David Synagogue, while some synagogues like Beth Tikvah and Adath Israel have had some opportunities for women to participate, but to a more limited extent.

In March of 2011, Rabbi Frydman-Kohl of Beth Tzedek issued a responsum that women would now be counted in the Minyan at Beth Tzedek. Although this did not move the synagogue to complete gender equality, it put Beth Tzedek at the forefront of the group of large Conservative synagogues in Toronto in moving towards religious equality.

Rabbi Frydman-Kohl’s responsum has been attacked by Conservative Rabbi Wayne Allen in the 2nd volume of his book Perspectives on Jewish Laws and Contemporary Issues, who argues that Frydman-Kohl has essentially abandoned Halakha by issuing that ruling. Before setting out his specific arguments to address Rabbi Frydman-Kohl, Rabbi Allen includes an introductory chapter in his book in which he describes a range of differences between men and women. Picking up on a book by Stephen Pinker, The Blank Slate, Rabbi Allen staunchly defends traditional gender roles as mandated, in his view, by Halakha. But his support for this Halakhic view of the world is based on his conclusion that these observations about the capabilities of women apply much more generally than just in the religious sphere, even in today’s world. Women are best suited for the "task of caring for children." Judaism leaves men free to "tend to other worldly concerns" he concludes.

Recently, Beth Tikvah Synagogue, a 1,000 family synagogue in Toronto, has opened up the issue of the increased religious participation of women. Beth Tikvah is likely to put the issue to a vote shortly and may well join Beth Tzedek and Beth David as a Torah egalitarian Conservative synagogue. In doing so, it would reject the conclusions of its former rabbi, who vehemently opposed religious egalitarianism throughout his tenure at Beth Tikvah. The move will not make Beth Tikvah a fully egalitarian Synagogue – that is still likely to take a few more years. But it may spark other Toronto Conservative synagogues to reassess their positions and policies.

From this discussion of what is happening in the Conservative synagogues in one limited geographic location, it is easy to understand the tension in some parts of Israel. It is quite evident that those who would use the “traditional” view of Halakha as their guide towards how to deal with gender equality issues do not limit themselves to the religious sphere even though they often purport to do so. Hence the recent efforts by ultra-religious Jews to bar women from singing in public; to keep women at the back of the bus; and to prevent men from having to listen to women delivery speeches in public. Of course, the issue is more challenging in Israel because religious groups receive state funding and because the line between synagogue and state is blurred. However, where some of these religious groups have the opportunity to extend their views of the role of women to areas outside of the synagogue, the effect becomes clear.

It seems to me that if these Haredim were able to see women as equal in the synagogue, only then would they be able to respect the ability of women to function in any other social or professional capacity in society at large. As evident from what has been happening in Israel in Haredi areas and even in the written works of some conservative rabbis, the exclusion of women in the synagogue spills over and affects views of gender equality more generally.

This issue is not limited to Haredim, to Israel or to the Jewish community. It applies much more broadly. It is a issue facing Catholicism and Islam and other religious denominations. The line between religious freedom and tradition and gender equality is a core issue at the very heart of every contemporary liberal democracy.

Postscript: Added on February 8, 2012: It was just announced that the membership of Beth Tikvah Synagogue, held a "Special General Meeting" on February 7, 2012. More than 80% of the members at the meeting voted in favour of the Board's proposal. Beth Tikvah Synagogue is now officially "Torah Egalitarian."

Coffee In Israel

The first few times I visited Israel in the 1980s, it was a struggle to find a decent cup of coffee. At the time, many Israelis drank "botz" ("mud"), which meant a cup of finely ground coffee prepared Arabic style in a small cup. Others drank "nescafe," used as a generic Hebrew word for any instant coffee. I wasn't a fan of either. There were a number of places where you could find a decent "cafe hafuch" (a latte) but it was a challenge.

The Starbucks chain thought this was a huge opportunity. They opened a number of cafes in Israel in 2001 but they were not successful. Israelis didn't particularly like Starbucks' burnt taste and found the coffee to be way overpriced. Starbucks wasn't interested in tailoring its menu to Israeli sensibilities and was not interested in investing heavily in marketing. It closed its six outlets in 2003.

But since the mid 90s, there has been an explosion in the growth of Israeli coffee chains and many of them offer fantastic coffee. It seems to me that these chains can also offer a good lesson to North Americans since they often offer high quality food to go along with the coffee.

Aroma Cafe is the largest chain in Israel with more than 120 cafes. Many, though not all of them are Kosher. They offer a range of European style coffees - lattes, capuccinos, espressos as well as some cold beverages. Aroma's real attraction is the excellent quality of the food that it offers to go along with the coffee. It has a range of salads and sandwiches on its menu which are mostly made up of fresh ingredients, breads baked on the premises and full nutritional information supplied at all of the restaurants. Each coffee comes with a signature chocolate, though the chocolates are all milk chocolates. I've always thought that Aroma would do better to offer the option of a piece of high quality bittersweet chocolate. The milk chocolates just aren't that tasty.

Aroma now has franchised locations in other countries as well. There are 7 in the Greater Toronto area and more are apparently planned. Picture something like a Second Cup or a Starbucks with slightly lower prices and a range of fresh, healthy food items. For now, the major Canadian and American upscale coffee chains have resisted providing a wide ranging, fresh, healthy food selection. Tim Hortons, at the other end of the spectrum has provided some great food but an entirely different type of coffee that is not in the same class. Chains like Aroma will give Canadian and American chains quite a bit of competition or will at least force them to consider adding decent food.

Another big chain in Israel is Arcaffe, with locations across the country. Arcaffe emphasizes the high end, Italian style quality of its coffee. It carries a range of espresso based beverages. The premises are usually a bit more upscale than Aroma and some have really nice outdoor seating areas. The Arcaffe breakfasts are great with fresh cheeses, warm toasted breads, a variety of spreads and eggs, made to order.

One of my favourite chains is Ilan's, which also does a brisk business selling pre-packaged whole beans and ground coffee. Like the other chains, Ilan's uses dark roasted Italian-style coffee but its coffee is slighly milder in taste than some of the other chains, though it is still quite full-bodied. The food menu is not as wide ranging though some of the Ilan's locations have a broader selection.

Other coffee chains in Israel include Cup O'Joe, Cafe Hillel, Cafe Neto, Cafe Cafe and a few others. These are all cafes with multiple locations in different cities. There are also many smaller establishments, modelled on European cafes that offer terrific coffee.

Overall, Israel has seen a huge growth in coffee culture and the proliferation of cafes across the country. The quality of the coffee is great and the days of having to settle for botz or *gasp* "nescafe" are long gone. The weather can also be quite conducive. Much of the year, the cafes are filled with Israelis sitting outside enjoying the coffee, the view, the weather and the bustle of the location, especially at the centrally located cafes.

Of course, sometimes its also nice to bring the fresh beans home and turn on the Gaggia...Inspired by a Toronto colleague, I'm trying to be a high quality barrista as well as barrister...My work is at the top of the article. The beans...from Ilan's.

United Airlines - Tel-Aviv to Toronto via Newark Update

I flew back from Israel to Toronto on United Airlines (formerly Continental Airlines) recently and I wanted to add a bit more information about that flight. I wrote a blog about this in October(Continental: Tel-Aviv to Toronto via New Jersey - Review) Tel-Aviv and much of that blog is still relevant. But I thought I would add a few points, some of which might be repetitive.

First of all, one of main reasons for choosing United is that the flight times are much better than those of Air Canada. United leaves Tel-Aviv at 11:10 p.m. and arrives in Newark, New Jersey at about 4:30 a.m. There is a 6:20 connecting flight to Toronto, which arrives in Toronto about 7:45 a.m. If you can sleep on the plane, it's a lot better than spending all day from 12:30 p.m. (Israel time) to 6:30 p.m. (Toronto time) on the plane. It's very hard to get any sleep at all on these flight times.

Secondly, United is a full partner with the Aeroplan program. So you get the full points that you would have had if you had flown with Air Canada - even the bonus points. If you are Elite or Super Elite, you can access the lounge in Newark, get priority backage handling and priority boarding. The main drawback is that you cannot get an upgrade using the Air Canada eupgrades system. There is a way to use Aeroplan points to buy an upgrade but it is apparently very limited.

As I mentioned in an earlier post, United (still flying as Continental in my last blog about them), has an excellent personal entertainment system. It includes a huge selection of audio recordings, new and old as well has a huge selection of movies, new and old. It also has a pretty decent selection of games that you can play at no additional charge. Unlike Austrian Air's circa 1970s "Space Invaders," the games on United are pretty decent. Just don't forget to bring your own headphones or you will be nickel and dimed into paying a few dollars for a set. You will also have to pay if you want wine, beer or any other alcohol at any time during the flight. If you are looking for some free drinks on a flight, for now you have to stick to Air Canada or the European airlines.

Leaving Israel, you cannot buy any duty free alcohol, perfume, liquid or gels and take it on the plane with you if you are travelling to the U.S. This applies even if you are not transferring - just taking a direct flight. This time I read the sign and didn't buy anything. But many others must have missed the sign. There was quite a bit of commotion at the check-in counter as departing passengers fought with staff over whether they could board the plane with duty free items or surrender the items for confiscation. At the gate, staff were not conducting full bag inspections but were asking passengers "do you have any duty free or liquids or gels?" I'm not counseling any violations of law but it seems to me there must have been some passengers who purchased duty free and simply put it in their knapsacks and said "no" when asked the question. This is probably risky, since the duty free shop enters the ticket information when it sells the merchandise. All in all, it looks mainly like a protectionist measure to me, aimed at getting passengers to buy from the U.S. airlines on-board duty free shops.

The flight itself was fine, for a twelve-hour flight. The Kosher meal that I had was probably slightly better than its Air Canada counterpart. It looked like some kind of meatballs made out of chicken on a bed of curried rice but I can't really be sure. It was heated up properly and accompanied by some fresh fruit and a stale roll.

The real hassle with this flight is the changeover in the U.S. Arriving in Newark, you have to go through U.S. customs and immigration, pick up your luggage and then bring it to a check-in station. If you have a Nexus/GOES system pass, the customs and immigration line-up can be cleared very quickly. If you don't, you could be waiting for quite a while. After that, you have to take a train from terminal C to terminal A. The trains come quite quickly and are reasonably convenient. The third part of the process is going back through U.S. airport security to get to the departure gates. Here, there is no special line-up for frequent flyers, business class or people who just have a good contact (the quick way to get through security in Israel)...so everyone has to get in a very long line. As in other U.S. security locations, you have to take off your shoes, your belt and anything else you might be wearing that might have any metal in it. The process takes so much longer than Israeli security and my guess is that the U.S. airport security is much less effective.

The price was similar to other airlines. You can mix and match on-line and fly one way via the U.S. and the other way direct. This is a decent option. For example, you can fly to Toronto from Tel-Aviv overnight on either United Airlines or U.S. Air and then fly back on Air Canada, which is also an overnight flight. The U.S. Air flight is somewhat more comfortable than United Airlines but Continental provides more Aeroplan points.

The connecting flight from Newark to Toronto is only about an hour long. Our flight was delayed about an hour, which is probably a reasonably short delay for wintertime, even though there was no snow anywhere. Delays like this can always happen and are one of the drawbacks of a stopover rather than a direct flight.

Israeli President Shimon Peres Speaks at Conservative Conference in Israel

(Photo from nrg.co.il)

The Masorti Movement (Conservative Judaism) celeberated 35 years of activity in Israel tonight at a gala evening in Shefayim, Israel. More than 600 people attended from Conservative Synagogues and communities all over Israel. Various Rabbis and lay people were honoured at this festive evening.

Israeli President Shimon Peres accepted an invitation to deliver the keynote address at the conference. Immediately before he spoke, the choir "Shirat Machar" ("Song of Tomorrow") performed. Shirat Machar is a professionally coached choir made up of members of Noam (the Conservative youth movement in Israel). The choir is made up of young men and women from all over Israel. They perform a variety of music including Israeli popular music and some religious music. This type of performance has been attracting a great deal of publicity in the Israeli media lately, since there have been growing efforts by ultra-religious Jews in Israel to exclude women from singing in public.

Peres opened his comments, right after Shirat Machar finished, with a big smile and by noting that he had come to the conference expressly so that he could hear women singing. This was a direct shot at those ultra-religious fanatics who view this type of performance as a violation of Jewish law. Peres clearly set out a vision of gender equality that has no place for the exclusion of women or anyone else, in public, during army ceremonies or at any other time.

Peres went on to call for tolerance in a variety of other areas. He called on Israel to redouble its efforts to sit down with the Palestinians and negotiate a peace agreement. He emphasized the importance of minority religious rights, equality and democracy in Israel in every respect. He called on people of divergent religious views to find ways to live together, as they have for so many years, and to fight back against the militant minority that would create barriers between people of different views.

Peres has sometimes been called a dreamer, but the vision that he dreams is one of human dignity, peace, justice, tolerance and freedom. Commenting on the importance of Conservative Judaism and its roots, Peres described how Abraham Joshua Heschel, one of the visionaries of Conservative Judaism, had marched with Martin Luther King Jr. in the fight against discrimination just days before King Jr. was murdered. He brought that history forward in describing the contributions that Conservative Judaism continues to make in Israel by pushing for tolerance, respect for the law, justice and genuine devotion to the State of Israel.

President Peres had to leave shortly after his speech. But he paused to take some photographs with Shirat Machar and to speak to its members briefly. Just after his speech, the choir performed a second, longer set, much to the delight of the gala guests. Shirat Machar came back after various awards were presented and after dinner to perform a third set, this time including a chain of Shlomo Artzi songs which was enthusiastically received.

The combination of President Peres and Shirat Machar at the conference emphasized some of the key values of the Conservative Movement. Justice, tolerance, religious pluralism and dignity as reflected in Peres' vision, set out in his speech; and the exuberant, energetic sound of youth, male and female, working together to build a better future as represented by Shirat Machar.

Haredi (Ultra-Orthodox) Protest in Jerusalem Uses Nazi Era Symbols

Israeli news outlets YNet News and Haaretz as well as Israeli radio and television stations have devoted extensive coverage to a rally by Ultra-Orthodox Jews (“Haredim”) on Saturday night. At the rally, the protesters were wearing yellow stars reminiscent of the yellow stars that Jews were forced to wear in Nazi German and occupied Europe. There were also protesters wearing striped pajamas as if they were imprisoned in concentration camps. Some of these Haredim dressed their children in Nazi-era clothing and had them raise their hands to copy the famous Warsaw Ghetto photo.

(Photo from Ynet News by Noam Moskovich)

What exactly has Israel done to cause these Haredim to make boisterous claims that they are being persecuted “in ways worse than the persecution under Nazi Germany?” Aside from the fact that the State of Israel provides funding to Yeshivoth (schools of Jewish learning), exemptions from military service, extensive welfare and medical coverage and many other benefits, the Haredim are particularly upset at the recent wave of protests throughout Israel against “hadarat nashim” – the “exclusion of women.” The right of the Haredim to treat women as second class citizens is sacrosanct and mandated by their religious beliefs, they argue. Any challenge to these views is state-imposed fanaticism that must be labeled “fascist.”

As I have described in other blogs, there has been growing media and public attention over the issue of gender equality in religious and ultra-religious communities. People have been begun to take issue with the existence of segregated buses in certain communities, sometimes even state funded, where women are forced to sit at the back of the bus; with the posting of signs requiring women to walk on a different side of the street than men; and with the pressure placed on the Israeli army by Haredi soldiers insisting that women not be permitted to sing at official events. In rallies across Israel, organizations such as “Israeli Chofshit” – “Free Israel” have hosted events at which men and women, politicians, citizens and Israelis from different backgrounds, religious and non-religious, have spoken out against gender discrimination. Looked at through the lens of gender equality, it is actually easy to single out those with the real “fascist” values.

Now, in what can only be described as a repulsive display, the Haredim have held a counter-demonstration protesting against these rallies as what they call the “exclusion of Haredim.” They argue that Israeli secular society is “waging war” on their way of life and taking away their right to practice their religious beliefs as they see fit. To make these arguments, they resort to the extreme comparison between themselves and Holocaust era Jews who were being rounded up, imprisoned and executed.

The use of Holocaust imagery for this purpose has sickened average Israelis, many of whom have family members or other friends or relatives who were Holocaust survivors. Many also feel quite outraged that their tax money is being used to provide state support for this medieval way of life which often runs counter to values of equality and freedom that Israel promotes as a progressive state. Ironically enough, it is these values of tolerance and equality, promoted primarily by secular society, that have allowed the Haredim to flourish in many parts of Israel.