Shlomo Sand: The Invention of the Jewish People

I enjoy provocative books, particularly those with viewpoints opposed to mine. After all, how better to stretch your horizons than to read a wide variety of arguments. Some accused me of being a glutton for punishment after I reviewed Michael Coren’s book – Why Catholics Are Right. But frankly, that book was so poorly argued that it was almost amusing.

Shlomo Sand’s book, The Invention of the Jewish People, is in a completely different category. For starters, the title is so over the top, one might have thought the book was published by the Iranian Ministry of Propaganda or by Mahmoud Abbas’s historians. But since it was described as having been on the Israeli best seller list for more than 19 weeks in 2009, and having generated quite a bit of academic interest, I decided that it seemed like an interesting challenge.

Described as a work of history, the work is much more of a Chomskyesque polemic. Sand, unlike many other writers of history, does not hide the fact that the book was written with a political purpose. His goal is to delegitimize the concept of the “Jewish people.” Along the way, he aims to demonstrate that Zionism is essentially evil and racist; that the formation of the state of Israel was a “rape;” that the ongoing occupation of territory held by Israel since 1967 makes Israel an “apartheid state;” and that the only proper path forward for Israel is to create a multi-national state with no official Jewish character.

This might be enough to cause many readers to fold up the book and put it back on the table of the “Israel Apartheid Week” demonstration at York or University of Toronto during their annual week long hate fests. But I think one must read and understand many of these viewpoints and consider if and how many of Sand’s assertions can be refuted.

Given that the book spans almost 4,000 years of history, it would be quite an undertaking to check the various sources, highlight the views of opposing historians and provide a full answer to Sand. I am quite confident that a number of historians will respond in detail and those works should make for compelling reading. There have already been a number of articles which have highlighted some of Sand’s inaccuracies or liberties that he has taken. At this point, I can only provide more of a superficial review without exploring the historiography in much more detail.

But let’s look at some of the assertions.

After a lengthy discussion of how nations are made and the concept of the national myth, Sand sets out to explain why, in his view, much of Jewish history is simply fantasy. I note that the tone of the book is quite belligerent. Perhaps that keeps it interesting and makes it somewhat compelling. But Sand is full of vitriol. “Zionist,” when used to describe Israel’s intellectual founders, its historians, archaeologists, scientists and others is constantly used as a pejorative term. The Zionist world according to Sand is part of a great conspiracy in which the intellegensia in a whole range of academic fields have been conscripted into this exercise of national myth building on behalf of the Zionist enterprise to create a rationale for self-existence. Only Sand holds the truth and is sufficiently independent to expose 150 years of lies. Of course, Sand’s selective use of history, certain writers and a limited number of events are calculated fit Sand’s model, thesis and intended political conclusions. In other words, it is just as academically illegitimate as that which he accuses the “Zionists” of doing. Throughout his book, there are selective references to a limited number of works. There is little substantive discussion of “mainstream” historians other than with a very general dismissive tone. But it seems to me that this would have been the work that Sand would have had to convincingly rebut if this were genuinely a “truth-seeking enterprise.”

Beginning with the assertion that current archaeology proves that the Israelites were never enslaved in Egypt and were therefore never freed from slavery, Sand moves on to proposition that there was no united national kingdom of David and Solomon and that at best there was a “small tribal kingdom.” According to Sand, “there never was a great united monarchy and…King Solomon never had grand palaces in which he housed his 700 wives and 300 concubines.” Sand stops short of claiming that there was never actually a temple in Jerusalem (which would have put him into Arafat’s camp apparently). Perhaps, given the overwhelming archaeological evidence, Sand found that it would be too difficult, even for him, to make this suggestion.

What has drawn the significant attention and criticism of other historians is Sand’s next assertion that the exile from Jerusalem after the destruction of the second Temple in 70 C.E. is a completely invented fiction. Sand acknowledges the destruction of the first temple, in 586 B.C.E. and the resulting expulsion of the Jews from the land. Given that not all of the expelled Jews returned, this alone is a reasonable starting point for an exile that clearly occurred. Nevertheless, Sand’s focus is the Roman devastation of the first century C.E. He reduces the population of Jerusalem to 60,000 or 70,000 from Josephus’s suggested numbers in the range of one million. But he then uses the Bar Kokhba revolt of 132 CE to suggest that it proves that there had not been an exile. Historians such as Simon Schama have taken issue with Sand’s efforts to downplay the effect of Roman destruction even though there is an acknowledgement by Schama that the Romans did not necessarily physically exile all of the inhabitants.

Sand then describes the spread of Judaism between the 1st and 6th centuries CE as a result of proselytization and subjugation working as a symbiosis between the Hasmoneans and Hellenism. Ultimately, he concludes that rather than being expelled, the Jews remaining in the land of Israel underwent a slow and moderate conversion process to Islam. This argument serves Sand’s later political agenda in which he suggests that the Palestinians of today are the more likely “organic descendants” of original inhabitants of the land than those Jews who claimed to have returned to Israel from an imaginary exile.

Along the way, Sand provides a short version of how the conversion of North Africans was undertaken, as well as Ethiopian Jews in the early 2nd to 4th centuries CE. Conversion also accounts for the spread of Judaism into Spain. The lynchpin of Sand’s thesis is that virtually all of the Ashkenazi Jews were descended from the conversion of the kingdom of Khazaria between the 8th and 9th centuries CE. While Sand indicates that this is accepted history, he raises the conspiratorial suggestion that since no historical work about the Khazars was conducted in Hebrew between 1951 and 2009, this was evidence of the Zionist suppression of historical truth or the search for it. Searching for evidence that all of European Jewry was descended from the Khazars, Sand cites the prevalence of the name “Kagan” or “Khazar” among Eastern Europeans. He uses the existence of the word “daven,” which he says derived from a Turkish word, to “prove” that Yiddish developed from the Khazars rather than from the bastardized German, which it so obviously appears to be.

As Sand approaches the end of his book, he touches on the issue of the Zionist use of race and concepts of ethnos to “serve the project of ethnic nationalist consolidation in the taking over of an imaginary ancient homeland.” Well, he certainly cannot be accused of mincing his ideas. Imaginary ancient homeland??? That is the essence of Sand’s overall thesis: that the Jewish people throughout the world were united by nothing other than some common religious beliefs and practices. Despite longing for Jerusalem and praying to return to it for thousands of years, the whole concept of “return to Zion” was recreated and invented by late 19th century Zionists to serve a purely political purpose and to justify moving to and conquering the land of Palestine.

Critics of Sand, such as Schama, have noted that the idea of a Jewish People has never rested solely on the idea of some genetic purity of race – which is a criticism that Sand seems to partially concede. Yet Sand’s straw man is the idea that a linear racial link can be exposed as non-existent, which will somehow destroy the notion of Jewish peoplehood – despite the thousands of years of shared religious ritual, belief, interpretation, ceremony and yes – suffering at the hands of non-Jewish oppressors.

By the end of his book, Sand sets out his purpose for writing the book. His intention was to demonstrate that since there was no such thing as a “Jewish people” there could not be a legitimate Jewish state. Moreover, a Jewish state could not co-exist with a democracy since the non-Jewish members of the state would not have “ownership” over the state as full and equal partners.

Though some of the rights bases arguments that Sand puts forward are compelling, others are venomous. Although a convincing case can be made that Israel should take marriage, burial and other personal status issues out of the hands of the Rabbinical authorities, Sand’s call for the elimination of the Jewish character of the State and the Law of Return is more problematic. Given that the raison d’etre of Israel was, in part, a safe haven for the world’s Jewish population, which is at last count, an ever declining 13 million, the suggestion that Israel should simply commit national suicide as a Jewish entity and convert itself into a straight constitutional democracy encompassing all of the Palestinians on both sides of the West Bank is simply a recipe for cultural disaster – and perhaps physical destruction as well.

But beyond that ultimate call by Sand, Sand’s various suggestions, scattered throughout his book, that all of Judaism, its Bible, its history, its peoplehood and its longing for Jerusalem are all illegitimate and historically untenable are the type of suggestions that Jews have faced throughout their history from the most pernicious anti-Semites.

I do not dispute that there is urgency to addressing the Palestinian-Israeli dispute and to finding a resolution that will address many of the issues that Sand has raised. It appears that a two state solution would be the best vehicle for accomplishing this goal – with the Palestinian state charged with the ability to institute its own “right of return” for those Palestinians or their descendants who left or were forced to leave their ancestral homeland. Perhaps, to address Sand’s other point, there will be redrawn borders such that some of those increasingly disaffected Palestinian Israelis, currently in the Galilee area will find themselves living within the boundaries of the new Palestinian state. That would be a more realistic political result, at least as a starting point, where two “imaginary peoples” can take their place among the other imaginary peoples in the world.

Addendum:
I found this great article about the book - that I thought I should also reference.

http://www.isracampus.org.il/Extra%20Files/Anita%20Shapira%20-%20Shlomo%20Sand%20book%20review.pdf

Tarek Fatah - The Jew is Not My Enemy

Tarek Fatah’s book The Jew is Not My Enemy is subtitled “Unveiling the Myths that Fuel Muslim Anti-Semitism.” It is a short but compelling read that delves into a problem that plagues both Jews and Muslims.

Fatah sets out to explode that myth that anti-Semitism is an integral part of Islam. Instead, he demonstrates that it has most recently been used as a political tool to focus attention on the Jews and on Israel rather than the problems and issues that Muslim nations face.

Fatah traces the historical roots of the Muslim-Jewish relationship. A self- described Muslim Indian himself, born in Pakistan, Fatah highlights the general absence of anti-Semitism throughout India and Pakistan until relatively recently. Early in the book, he focuses on the utter shock of the murderous attack on the Lubavitch Jewish Center in Mumbai, India in November 2008. He refers to this horrific attack by Pakistani terrorists as one of the only anti-Semitic attacks in the history of this region. Why would people living in a country like Pakistan, who have so little interaction with Jews in their lives, purposely and specifically set out to murder Jews? This question is what Tarek Fatah explores throughout the book.

Fatah traces the spread of anti-Semitism in the Muslim world since 1869, focusing in particular on the role of Sayyid Qutb, the well-known author of a thirty volume commentary on the Quran. Qutb also wrote an essay entitled “Ma’rakutuna ma’a al Yahud” (“Our Fight Against the Jews”), According to Fatah, Qutb’s work has been used by Saudi Arabia and Al Qaeda, among others, to spread ultra-conservative Islam and spread the idea that the Jews are the eternal enemy of Muslims. This view has taken hold in many parts of the Muslim world and has developed into the underpinning for modern terrorist ideology.

Fatah discusses the historical role of the Grand Mufti Haj Amin Al-Husseini in meeting with Hitler and supporting Nazism. He points out some of the little known stories of Muslims who fought against the Nazis and saved or sheltered Jews during the Holocaust. Fatah himself is well aware that Muslims would have been next on the list after Jews. It seems clear to him that the idea of Muslim leaders, such as Ahmadinejad advocating Holocaust denial is not only outrageous but it also runs against many tenets of Islam itself. Fatah discusses the powerful effect of his own journey to Poland to visit the camps.

Tackling the issue of Israel, Fatah is less convincing, though his sincerity is clear. Advocating a two state solution, even one which Israel unilaterally sets up by withdrawing from territory, Fatah nevertheless has no delusions that Israel will have a responsive peace partner. While he condemns the ostracization and demonization of Israel, and calls for the recognition of Israel as a Jewish state, there is a naiveté to his suggestion that leaving the West Bank, with or without a full peace treaty, will create a sea change in Muslim opinion towards Israel and will lead to peace and acceptance of Israel by its neighbours.

Fatah faces even tougher challenges over his next few chapters in examining anti-Semitism in the Qur’an, attributed historical references to Muhammad’s anti-Jewish sentiment and in particular, the massacre of Jews at Banu Qurayza. Challenging the historical veracity of some of these accounts, Fatah also calls for a re-examination of many Hadit verses which have historically been cited to bolster anti-Semitic views. Here, the call by Fatah is for a significant reform of Islam through the reinterpretation or outright disregard of many Hadit versus.

In his final chapter, Fatah issues a clarion call towards his fellow Muslims:

“We Muslims need to reflect on our predicament. We need to understand that our hatred of the Jew or the West is an admission of our own sense of failure. We need to recognize that blaming the other for our dismal contribution to contemporary civilization is a sedative, not the cure for the disease that afflicts us all. To join the nations and peoples of this world, as brothers and sisters of a common humanity, we need to wean ourselves from our addiction to victimhood and hate.”

It is easy to imagine that if Tarek Fatah represented the majority of world Muslim sentiment, Israel could reach many bilateral peace deals and the world would be a much safer and much more tolerant place. This is in fact similar to the suggestions of Israeli leaders and politicians such as Natan Sharansky, Benjamin Netanyahu and even Avigdor Lieberman who have called for a reformation in Muslim thought and governance as a precursor to real peace. Recent events across the Middle East, from Libya to Egypt and from Syria to Iran have left little doubt that it is the scourge of poverty, inequality, and incompetent, authoritarian governance that are the really significant problems for Muslim countries in the Middle East, not the existence of Israel or worldwide Jewry.

Hopefully, over time, Fatah’s book will spread as widely as Qutb’s throughout the Muslim world and an ideology of peace and tolerance will replace the currently rampant mindsets of violence, anti-Semitism and hatred of the West.

U.S. Air - Toronto to Tel-Aviv via Philadelphia

I wound up with another Toronto to Tel-Aviv flight on US Air via Philadelphia. The flight is not bad – and it is probably better than some of the other alternatives if you cannot take a direct flight on Air Canada or El Al.

Leaving Toronto from Terminal 1 is not too bad. However, since you have to make a connection through Philadelphia, you have to clear U.S. customs at Pearson Airport. This can add quite a bit of time. If you are going to do this often, it is probably a good idea to get a Nexus pass and bypass most of the line-up. Otherwise, allow for some extra time and patience to clear U.S. customs and immigration.

The Toronto to Philadelphia leg is operated by Air Wisconsin. It’s a small plane and the ride is only about 1 ½ hours. Since you have already cleared U.S. customs – at least on the way to Tel-Aviv – the baggage is checked right through. On arrival in Philly, there is a shuttle bus to take passengers from the remote Terminal F to International Terminal A. Fortunately, if you take the shuttle, you do not have to clear general airport security a second time. The connection is decent with about a two hour holdover time.

At Terminal A in Philly, you do have a special gate for Tel-Aviv passengers with an additional security layer – much like the change-over in Frankfurt (via Lufthansa) or in some other cities.

I managed to stop at the Envoy lounge before heading to the secondary Israel-only security. The lounge offered free wi-fi and some fruit and cheese along with a choice of drinks. It was comfortable enough but the food was quite limited.

The actual flight from Philly to Tel-Aviv is about 10 hours. The crew were reasonably efficient but somewhat aloof. US Air, like many of the other U.S. airlines is pretty cheap with its passengers. They charge for alcoholic beverages (unlike El Al or Air Canada - for now, anyways). $7 for a glass of Chilean wine, which is probably the cost of the whole bottle, if it is even that expensive. The plane, an Airbus 330, is equipped with personal video screens, music, games etc., U.S. Air charges $5 for a pair of headphones if you have not brought your own. If you are flying often, noise-cancelling headphones are indispensible, so I woudn’t have used the U.S. Air cheapo air buds, even if they were free.

I tried to buy a duty free item on board. I asked for the Johnnie Walker Blue Label, which was listed at a great price. I was told that they usually have only one, maybe two bottles per flight and they sell them out in business class. Same story for the cognac and premium Vodka (Grey Goose). So don’t count on being able to buy anything from the U.S. Air duty free service, even though the catalogue has a reasonable selection.

For me, the main reason for taking this flight was the timing. It left Toronto at 6 p.m. instead of 5 p.m. which gave me an extra hour that I really needed as compared to Air Canada. As well, the flight back from Tel-Aviv leaves Israel at 11:15 p.m. or so, giving you a night flight rather than Air Canada’s dreaded all day flight back from Israel.

Since U.S. Air is a Star Alliance partner, you can still get Aeroplan points and get all the perks of elite/super-elite status except for the upgrades. It’s certainly not as convenient as a direct flight but Air Canada’s schedule is not as good as either U.S. Air or El Al. The problem with El Al is that the Matmid program (El Al’s frequent flyer program) can’t begin to compete with Aeroplan, at least under current rules. So if you flying Toronto to Tel-Aviv and you can’t take Air Canada because of bad timing, your next best choice is to fly Continental or U.S. Air if you still want full points. With some of the other airlines, like Lufthansa or Austrian, you might only get half the points.

Eilat - Astral Village and Snorkelling

In the middle of the summer, where it is typically 27-32C every day in central Israel, many people like to get away and try something a bit hotter...so we went down to Eilat. In mid-July, the temperature is consistently in the low to mid-40s Celsius or about 107-110F. But it's "dry heat" as everyone says - with humidity of only about 20-25% and absolutely no chance of rain.

It is about a 4 hour drive through some beautiful desert areas - including areas where you can take a camel ride, see wild mountain goats or visit crater sites and stop at some historical spots like the City of Beersheva or S'de Boker Kibbutz (Israel's first Prime Minister's home). I had to throw in this photo of an Ibex (mountain goat) family, taken along the way.

Eilat is a port and resort town, which is a very popular tourist destination for Israelis and for Europeans (who can arrive at Eilat's small commercial airport or drive about 4 hours from Tel-Aviv).

There are many hotels - ranging from 5 star beachfront big name places to small out of the way hotel suite complexes that are some distance from the beach. The big attraction is the refreshing azure red sea water. Along the coast, there are coral reefs with many colourful fish, corals and other water attractions. From the resorts and hotels, people rent boats, go water skiing, para-skiing, jet-skiing or just enjoy the beach. Along the coast there are many places to scuba dive or snorkel.

We stayed at the Astral Village Hotel - a collection of three-person suites, equipped with fridges and stoves in each of the rooms. The hotel has a large swimming pool and is located about 5 minutes' walk from the beach.

It was reasonably clean and was one of the few hotels available with flexibility as far as the number of nights reserved. Many of the hotels in the area have three to five night minimums, especially during peak tourist season. Astral Village has full dinner and breakfast buffets, neither of which offered particularly tasty food. The biggest drawback of the hotel was that the swimming pool closes at 6 p.m. (some nights 7 p.m.) for the evening. We were told this is common in Eilat. It seems to me that when it is 42C during the day and it is still 28C at night, the evening is probably the best time to swim in the pool - after spending the time earlier in the day at the beach and after dinner. The pool is not even in a shaded area.

Eilat night life is varied with lots of clubs, pubs, shops, restaurants and an outdoor market. The prices, particularly of the hotels, are wildly expensive and the whole area can get very crowded during peak times. There are a few great attractions, like the coral reef aquarium and Dolphin Beach, where you can swim with dolphins. But for many, the biggest attraction is just putting your face into the water, with a mask and snorkel and getting the feeling that you are inside a giant salt water aquarium.

Presentation of Necklace to Shakira by Israeli President Shimon Peres

Earlier today, President Peres presented a necklace to international recording star, Shakira, who was in Israel promoting education. The necklace was made by Yemenite silversmith and artist Ben-Zion David and was presented to Shakira on behalf of Shimon Peres by a young girl from Ra'anana, who I happen to know quite well.

Judith Shulevitz, The Sabbath World: Glimpses of a Different Order of Time

Judith Shulevitz's The Sabbath World: Glimpses of a Different Order of Time is a wonderful exploration of different aspects of the Sabbath, a weekly day of rest. The book was a finalist for the 2010 National Jewish Book Award and has received other critical acclaim. Part spiritual autobiography, part historical essay and part lyrical journey, the book examines the idea of the Sabbath and its history.

Shulevitz reviews Sabbath observance ranging from early and later Jewish practises, right up to Shabbat in Israel to those of other religious groups as well as secular, labour-inspired views of the need for a weekly day of rest. Along the way, she analyzes the transformation of the Sabbath in Christianity from the early days of the Catholic Church through various Protestant and Sabbatarian movements. Her discussion of the role of the Sabbath in Puritan communities in American History is detailed and fascinating.

With references to and discussions of various philosophers, theologians, novelists, academics and other thinkers throughout the book, Shulevitz overlays history, theology and philosophy with her own personal "spiritual autobiography" as she puts it to arrive at a meaningful relationship with Sabbath observance, in a Jewish context. The stories, feelings and anecdotes that Shulevitz shares imbue the book with a genuine sense of warmth and personal vulnerability.

Drawing on a wide range of sources as diverse as Abraham Joshua Heschel, Samson Raphael Hirsch, D.H. Lawrence, Marx, Kafka, Ferenczi and others, Shulevitz paints a mosaic of sometimes clashing Sabbath ideas. At times poetic, with literary excerpts and allusions, Shulevitz is at other times analytical, juxtaposing various philosophical and biblical ideas.

This not a polemic or strictly an apologetic, though Shulevitz does ultimately call for increased Sabbath observance in society, even if only justified by the secular need to improve the lives of workers, to help people gain some small amount of control over their time and as a means to improve the quality of life generally, if not religiously.

The book is multi-layered, complex, thought provoking and beautifully written. Though the book has, on the whole, a progressive Jewish slant, it examines many different ideas in open minded but critical fashion.

I have to point out that the author's self-defined Sabbath observances are ultimately quite similar to those that I follow so much of what Shulevitz has to say resonates in a very personal way, though this played no role in my original decision to read the book.

Finding a way to create one special day each week, to turn off and tune out technology and to focus on family, friends and community is not only a very important Jewish practice but also one that seems to make increasingly good sense in today's fast paced world. Shulevitz provides a bookful of reasons why this is the case.

Michael Coren's Why Catholics Are Right

Michael Coren’s latest book, Why Catholics Are Right is as pugnacious as the title suggests. Though relatively short, Coren sets out to explain or justify a wide range of official Catholic Church positions and historical conduct. Describing a variety of sources of anti-Catholic beliefs, Coren positions his book as a handbook for those who wish to defend Catholicism against its many would-be attackers. Coren paints the Catholic Church as an institution under attack. One might be confused into thinking he was describing a much smaller and more endangered religious group rather than the Church with its hundreds of millions of adherents.

Calling anti-Catholicism the “last acceptable prejudice in what passes for polite society,” Coren is on a mission to respond to those perceived slights. He points out, on a few occasions in the book, that anyone who disagrees with the views set out in his book is simply wrong. In his introduction, he generously concedes that Non-Catholic Christians, including “serious Evangelicals and Eastern Orthodox believers” are only “slightly wrong.” Others, including Christians with different interpretations of the Bible, atheists, “part-time Catholic bashers” and presumably members of every other religious group are “wrong most of the time and to a shocking degree.”

With introductory words like that, it might be tempting for someone like me to simply close the book. But I am interested in reading a range of views, so I continue on. After all, the book is a mere 200 pages and is relatively easy reading.

Coren begins the book by addressing head on what he believes to be two of the major sources of attack on the Church, the abuse scandals and the crusades.

His first chapter downplays the sexual abuse scandals of the Church by essentially arguing that the rate of this type of egregious behaviour is no worse in the Church than anywhere else. He cites various statistics dealing with rates of abuse, both within the Church and other institutions all with the aim of disavowing any relationship between Church dogmas (requiring celibacy and only male priests) and abuse and by extension minimizing the level of Church culpability. He highlights a lengthy letter written by the current Pope in March 2010 to the Irish Church as reflecting Benedict’s historical role as “one of the fiercest opponent of abusers.” Though Coren attacks Christopher Hitchens’ writings on the subject as “cruel, flippant or dumb,” I found Hitchens’ review of the Church’s role in these abuse scandals in God is Not Great to be much more persuasive.

Coren ends the chapter by briefly addressing theological equality, explaining that the Church “simply does not have the authority to ordain women.” The Pope has spoken on this issue and those who disagree can “go elsewhere.” Even though Coren later in the book discusses the role of Biblical interpretation, he dismisses the notion of equality between men and women by arguing that “gender-bending may work in some areas of life but not in the institution that will take you back to God.” By way of contrast, Coren argues later in the book that the Church’s fight against abortion is like the fight of the early opponents of slavery. Sooner or later, the rest of the world will look back on the Church’s position as the correct moral position. But with respect to women’s rights to religious equality, Coren is completely dismissive. It seems to me that the arguments in favour of women as priests are much more analogous to those who fought and opposed slavery and other forms of discrimination. But of course, as Coren points out repeatedly in the book, anyone who holds this view must be wrong. He finishes the chapter with a spirited defence of the celibacy requirement for priests before moving along.

Entitled “Catholics and History,” the second chapter offers a defence of the Church’s behaviour through various historical periods. Coren provides his thumbnail sketch of the Church’s role in the crusades, defending the Church’s conduct at all times. Whether the Church acted in justifiable response to Muslim aggression or within the acceptable ranges of conduct at the time (however barbarian), the Church was part of a generally brutal medieval world, argues Coren. He continues on to suggest that it is ridiculous to pin the Spanish Inquisition (including the mass torture, forcible conversion and expulsion of Jews and others) on the Church and even downplays the number of people “hurt or affected by it.”

Coren also addresses the Holocaust and provides his historical version of why Pope Pius XII was a righteous man whose actions during the Holocaust have been misunderstood or overlooked. There are extensive historical works covering this complex subject which are outside of the scope of a book review. However, it is worth noting that in dealing with this topic, as with every other area that Coren covers in his book, there is no room for any other viewpoint and no admission of any possible errors or wrongdoing on the part of the Church. Coren does not address the history of anti-Semitism in the Church nor the manner in which this was addressed and changed by John Paul II. That would not fit with his thesis that the Church has always been right and everything is immutable.

Moving to theology, Coren explains the doctrines of the supremacy of the Church and of papal infallibility. Coren covers the compilation of the Bible by the Church between 393 A.C.E. and 419 A.C.E. Since the Church selected and compiled this version of the Bible, the Church must be infallible, since the Bible is infallible. This seems self-evidently circular to me. But there it is in black and white. And since Coren says it, it must be correct.

Coren goes on to explain the doctrine of transubstantiation, the importance of confession, Catholic beliefs about purgatory, saints, the Virgin Mary and other sacraments. He circles back to the history and origins of Christianity near the end of his book and ties the historical points there to the various doctrines that are discussed here. Libraries of material have obviously been written about these issues and there all kinds of viewpoints. For an explanation and understanding of the history of the development of the Church and review of the origins of its beliefs and dogmas, I would simply suggest that a book like How Jesus Became Christian by Barrie Wilson provides a much more detailed and critical look at these matters.

Next Coren moves on to social issues. He provides a vigorous and unquestioning restatement of the Church’s fundamentalist positions on a range of issues – abortion, birth control, euthanasia and homosexuality and provides short arguments in favour of each of the Church’s stated orthodox positions. Coren quotes former New York Mayor Ed Koch earlier in the book as saying “many in the public…are incensed by positions the Church holds, including opposition to all abortions, opposition to gay sex and same-sex marriage, retention of celibacy rules for priests, exclusion of women from the clergy, opposition to birth control measures involving condoms and prescription drugs and opposition to civil divorce….I disagree with the Church on all of these positions. Nevertheless it has a right to hold these views in accordance with its religious beliefs.” Since Coren is right about everything, as he points out in his book on a number of occasions, everyone who holds contrary views on any of the above issues is simply wrong, including, presumably the former New York Mayor and any other Catholics who might have more liberal views.

The final chapter turns to miscellaneous issues including the most crucial historical details of the life of Jesus and the origins of some of the key beliefs of Catholicism. Coren also discusses marriage annulment, the issue of communion for non-Catholics and the historical myth of a female pope (Pope Joan). On every issue here, as throughout the book, he provides his argument in favour of the most conservative Church view, allowing no room for historical changes, nuanced Biblical interpretations or even dissenting views within the Church.

Coren saves his harshest words for those who he describes as hypocrites – people who claim to be Catholic but act as if they are not. To Coren, there is no room for any liberal interpretation of Catholicism, whether in action or belief. To him, there is one truth, described by the Church, that all Catholics must follow if they are to be taken seriously and accepted as real Catholics.

Though interesting to read, Coren’s book was not particularly stimulating or thought provoking and certainly not persuasive. It sets out a range of beliefs that Coren and many other Catholics have chosen to follow but this is not a book that uses reason, scientific method or critical scholarship. I felt much more challenged by Richard Dawkins The God Delusion or Christopher Hitchens God is Not Great even though each of those books also had its own significant shortcomings.

Jonathan Kay - Among the Truthers

Jonathan Kay’s book Among the Truthers is a thought provoking read, but ultimately unsatisfying. Subtitled “A Journey Through America’s Growing Conspiracist Underground,” the book describes and explains various historical examples of conspiracies, provides a history of some conspiracy movements and sets out lessons Kay has drawn from immersing himself in Truth Movement (9/11 conspiracy) lectures, conventions and meetings at which he has had the time to get to know many leading conspiracy theorists.

At the outset, Kay cites examples of real or problematic historical events that may have actually been conspiracies such as Iran-Contra, the “unsatisfying Warren Commission Report on JFK,” the secret bombing of Cambodia, U.S. military cover up of Mai Lai massacres and other examples of real conspiracies. Yet he later calls conspiracy theories a “leading cause and a symptom of intellectual and current crisis.” He is quick, for example, to dismiss any suggestion that the 1996 crash of TWA flight 800 off the coast of Long Island could be part of a conspiracy without providing any convincing details.

Kay suggests that sometimes “we don’t know” is the answer to difficult questions that conspiracy theorists raise. While that may be true, conspiracy theories can sometimes be deflated with proper proof. For example, President Obama has now successfully defeated the “birthers” by producing full and proper birth records. Historians have demonstrated, with overwhelming historical proof, the factual basis and record of the Holocaust. Kay himself provides a sound explanation of the hoax of the Protocols of the Elders of Zion and how it was debunked historically.

Much of the book focuses on the movement of Truthers – those who would argue that 9/11 was a conspiracy by the U.S. government. Kay cites frightening statistics to illustrate the success that Truthers have had in convincing a large percentage of the American population that the U.S. federal government participated in the collapse of the twin towers. He profiles a number of the Truther movement’s leading figures, taking pains to point out that these people are not all easily dismissed as cranks. Many are mathematicians, engineers and others with high level academic achievements. However, Kay points out that his book is not a rebuttal of the various conspiracy theories in detail. Instead he provides a range of references and sources for that type of material.

In reviewing some of the history of conspiracy movements, Kay is convincing in explaining the role of anti-Semitism and more the recently, left wing anti-Zionism in the historical development of these movements. Some of the rest of the historical description is lacking. For example, the lack of a decent response to the JFK material leaves the issue hanging. Although Kay shows a link between JFK conspiracies and 9/11 Truther conspiracies, the factual differences are enormous. With respect to 9/11, there are cell phone calls from victims, airport video surveillance, video footage from many angles, names, faces and stories of each of the terrorists and much other information. This can really only be compared to one home video showing Kennedy’s assassination (the Zapruder film).

The chapter discussing the “birth certificate conspiracy” over Obama is illuminating, particularly demonstrating the link between the Tea Party, Christian fundamentalists (particularly those who rely, literally, on the book of Revelations) and the demonization of Obama. Although Kay acknowledges the “kernel of truth” to some of the allegations about Obama, relating to Obama’s background and upbringing, which might even affect Obama’s decision making on Middle East issues, Kay is easily dismissive of any suggestion that this would make Obama part of some kind of fifth column or an illegitimate president.

The heart of Kay’s discussion is the lessons that one can take from 9/11. The widespread availability, particularly on the internet, of unreliable information has undoubtedly played a major role in the spread of conspiracy theories. Here, Kay laments the downfall of traditional media and the commensurate loss of accuracy in information. But Kay forgets that traditional media have also, historically, been complicit in spreading misinformation. For example, the demonstrably false stories of a massacre in Jenin by the Israeli Defence Forces were spread by the “traditional” media outlets.

Kay refers to the phenomenon as the “democratization of paranoia.” He underlines the fact that internet users can load up web sites with unprovable and false information and rise to the top of Google searches. Of course, accompanying video, that is easily edited and even created, can also be spread quickly and easily.

Ultimately, Kay goes overboard in tying in issues of political correctness and academic “reconstruction” theories to conspiracists. Though he discusses certain issues of Canadian and American discourse, such as aboriginal land claims issues and the reliability of aboriginal “oral history” and also touches on controversial affirmative action issues, it is quite a leap to propose that Cheney, Bush and Rumsfeld are targets as alleged conspirators because of the attack by the political correctness movement on middle aged white men. This suggestion does not accord with other parts of Kay’s book in which he notes that most of the Truthers are, in fact, middle aged white males. The idea that an exaggerated version of political correctness should be tied in to the conspiracy theorists is a claim that allows Kay to ignore the very real and positive changes that society has made by changing some of the offensive and discriminatory language that was used in the past.

Kay is on much stronger ground in tracing the tie in between anti-Semitism and conspiracy movements. Here, he highlights the fact that conspiracists on the right and on the left have both been plagued by variants of anti-Semitism. He segues into a discussion of the use by the left of anti-Israel anti-Semitism, which is disguised as fair comment on Israel’s foreign policy. The discussion explains why this is, often, simply disguised anti-Semitism and why that has led or contributed to a shift in Jewish voting patterns and party support in the U.S. and Canada. The shared anti-Semitism is sometimes something that the far right and the far left can share together even while their conspiracy conferences are being held blocks away from each other.

Kay’s recipe for confronting conspiracy movements is in education, particularly in educating people in the ability to filter information and in providing people with the history of conspiracy movements. But Kay lumps in atheist authors such as Hitchens and Dawkins as being complicit in creating an atmosphere that allows for conspiracy theories. “Society requires some creed or overriding national project…” and in the absence of faith, people will be led to these types of theories. But Kay does not circle back to the impact of the many religious Tea Party fundamentalists at the heart of many conspiracy theories that he describes. Surely they have to be at least as dangerous as the atheists, given Kay's historical discussion.

While Kay ultimately calls for the need for society to balance scepticism with faith and cites the need to rehabilitate public institutions, Kay fails to adequately explain why the public institutions warrant the rehabilitation.

Mighty Judgment by Philip Slayton - a look at the Supreme Court of Canada

There is a distinct tone of condescension that runs through Philip Slayton’s book Mighty Judgment. Subtitled “How the Supreme Court of Canada Runs Your Life,” the book reviews the history and role of the Supreme Court of Canada, ultimately calling for significant reforms to the Court, primarily reforms to the manner in which judges are appointed.

Written for lay people, Slayton’s book begins by describing the role and history of Canada’s highest court. It moves on to a discussion of some of the Court’s more controversial recent decisions, a look at its current members, a discussion of its clerks – and then ultimately, a call for change. Though I agreed with some of Slayton’s penultimate recommendations – I found the journey at times tedious – and at other times obnoxious – particularly the repeatedly cited mantra that the Supreme Court “runs your life,” which seems overly hyperbolic.

At the heart of any discussion of the role of the Supreme Court (whether it is Canada’s Supreme Court or any other) is the debate between those who would prefer an “activist” court willing to use its power to strike down laws that seem to run afoul of the Constitution (the Charter)and those who would have the Court play a much more deferential role towards Parliament. In Slayton’s discussion of some of the issues that the Court has wrestled with – such as abortion, gay rights, religious minority rights – the early tone of the book seemed to suggest that he was advocating for a more deferential court, particularly from his review of abortion issues.

Interestingly, by the end of the book, he suggests that he would side with the view point of those such as Justice Rosalie Abella, who see the court’s role as interventionist - charged with the responsibility of protecting minority rights against the tyranny of the majority.

In some ways, the heart of the book is Slayton’s arrogant assessment of the Amselem case, a landmark religious rights case which he refers to as a “bad decision.” The case looked at the issue of whether a group of Orthodox Jews in Quebec could build sukkas (temporary huts) on their balconies for the eight day holiday of Succoth in a condominium building despite having agreed to property contracts that banned the building of any structures on balconies. The Supreme Court, by majority decision (5-4), narrowly determined that minority religious rights overrode other considerations, such as restrictive property covenants. In doing so, it carefully noted that there was no demonstrable threat to safety or security in the building and that minority religious rights could be accommodated in this type of situation where the real or perceived harm to the majority was minimal. Slayton sounds the alarm bells over the decision by exaggerating the deference provided to religious rituals. Although it is true that the Supreme Court held that only a sincerely held belief that a particular practice was required – in order to gain some level of protection for a minority religious practice – the Court also discussed the boundaries of the exercise of such rights – the discussion of which seems to have eluded Slayton. This decision from the Supreme Court gave real protection to religious minority rights – for practices that were unpopular – provided that they did not unduly interfere with the rights of the majority. This is a classic example of the Court protecting the rights of the minority against the majority – a principle that Slayton supposedly endorses by the end of the book – yet he dismisses this case with such disdain.

In the same chapter, Slayton argues that the Wilson Colony decision – which held that Hutterites (an Alberta religious community) cannot refuse to have their pictures taken if they want to get drivers licenses – is also wrongly decided because it is too harsh. Here the Supreme Court felt that the impact of hundreds of Hutterites having drivers licenses without photo identification – would outweigh their religious freedom. Slayton argues that the case runs contrary to Amselem but I think it is simply an application of it. In both cases, the Court set the boundaries of minority religious rights – depending on the extent to which they affected other rights and other aspects of social policy.

Slayton’s book spends a number of chapters on petty reviews of the personalities, backgrounds and, sometimes, hobbies, of the current members of the Court, whom he patronizingly divides into “the Chief,” the “Leaders of the Court,” the “Middle of the Pack,” and “Bringing Up the Rear.” I can’t imagine that Justices Deschamps, Fish and Cromwell could be too thrilled with being slotted into this final category – though the assessments of the judges – as with the other six – are all reasonably favourable. It seems to me that much ink is spilled unnecessarily on these sections of the book - especially since Canada is about to receive a number of new Supreme Court judges. Individual personalities are interesting and important – but in the long run – some are relatively ephemeral and have minimal impact.

At the end of the book, some of Slayton’s calls for reform are logical and persuasive – though I felt that the impact was undermined by a poor discussion of some of the Court’s decisions and by a fairly tedious discussion of some of the members of the current Court. Nevertheless, Slayton proposes changes to the appointment of judges with either a U.S. or U.K. model and term limits of twelve to fifteen years. The idea here would be to increase transparency and ensure that new ideas are considered – at least every 15 years or so. These changes seem to make good sense.

I’m less convinced that we should do away with regional representation or a preference for Court of Appeal judges (even if such judges have only spent a short period of time sitting on the appellate court) – both of which are also among Slayton’s preferred reforms. I’m torn over Slayton’s idea of insisting that all judges be fully bilingual. Although it makes sense to prefer this – the reality is that this would exclude a very high percentage of the Canadian population. We should probably start here with improving language instruction across the country – to first ensure that more Canadians are fluently bilingual.

Overall, I felt better about the book after reading the final chapter or so – though my impression was that it could have been reduced from 261 pages to a polemic article of about 20 – and it wouldn’t have lost of its forcefulness – and may well have avoided much repetition.

Jewish Eating and Identity Through the Ages - Review

I just finished reading Jewish Eating and Identity Through the Ages by Professor David Kraemer. The book traces the development of Jewish dietary laws from biblical times to the modern age.

The author provides theories for the development of increasingly stringent rules – from the very initial Torah prohibition on cooking a baby goat (kid) in its mother’s milk – to the very recent developments of families having two sets of absolutely everything – sometimes even two kitchens – all emanating from that original prohibition.

The book persuasively suggests that the rules have become more and more stringent in an effort by the highly observant Jews to build the walls of separation between themselves and other less observant Jews – or non-Jews. Kraemer touches on such topics as the development of the waiting period for eating dairy after meat, the development of rules separating meat from dairy dishes, the rules prohibiting Jews from eating certain breads and drinking non-kosher wines. I do believe that it is likely that keeping kosher has played a huge role in maintaining the Jewish community and fending off many assimilationist threats over the years.

Kraemer ties this all in by the end of the book to the very recent development of extreme rules barring observant Jews from eating various types of green vegetables for fear of insect or bug contamination. Kraemer suggests implicitly – that the bug rules have little to do with Kashrut (the Jewish dietary laws). Rather they are either designed as an economic mechanism to support such companies as Bodek that are selling pre-washed and “checked” greens – or they are designed to simply raise the “fence” higher to separate very observant Jews from the less observant. He points out that the cafeteria at the Jewish Theological Seminary has opted to serve broccoli and cauliflower – despite the ban on these products by many Orthodox Kashrut councils – all since the early 90s.

Though some of the early parts of the book were a bit dry – and other parts were a bit puzzling (trying to justify the fact that so many New York Jews eat at non-kosher Chinese restaurants) – the overall explanation and theory that Kraemer provides for the development of these rules is compelling and persuasive. The question left unanswered is how to deal with and address these newer, increasingly stringent guidelines which are seemingly designed to make it harder and harder for Jews to keep kosher – and to give increased power and control over kosher food preparation to a group of increasingly powerful Rabbis running the largest certification boards.

The book provides a great deal of food for thought – though it is sure to upset some Orthodox readers.

Air Canada Business Class - Tel-Aviv-Toronto

Flying a great deal between Tel-Aviv and Toronto, I have been writing some blogs assessing the various flight options – and comparing the services. After doing this for more than a year and a half – I am hard pressed to conclude that anyone can compete with Air Canada on this route.

Air Canada offers regular service between Toronto and Tel-Aviv and competes in that regard only with El Al, Israel’s national airline. Otherwise, you have to change planes in the U.S. or somewhere in Europe.

Starting with economy class, Air Canada comes out quite ahead. Each seat includes a personal screen, an electrical outlet and a USB connection. Although Air Canada does not currently offer internet service on its transatlantic flights (like Lufthansa) – the range of music, video and TV programming is extensive. Although I enjoy the Israeli music on El Al – the sound quality is horrible – and the selection is limited.

The main advantage of flying Air Canada is the Aeroplan program. For a flight between Toronto and Tel-Aviv – you earn approximately 11,500 Aeroplan points. For 15,000 points, you can get a ticket between Toronto and other “short-haul” destinations – such as New York, Chicago, St. Louis (the boundary). For 25,000 points – you can get a ticket from Toronto to anywhere in North America (with payment of a range of ever increasing “fuel surcharges” and taxes).

But more significantly – for 35,000 points – just over 3 flights a year between Israel and Toronto – you can get “Elite” status – which entitles you to free upgrades to first class – subject to availability.

I have been upgraded on a number of occasions over the past year and a half or so – and I have to say – I have never been on better flights.

The seats fold down into completely horizontal beds. They have a mini-barrier – that is almost like a wall for privacy. You have an electrical outlet, a USB Port and your own personal movie and music entertainment system. Unlike Austrian Air – you do not have computer games (chess, space invaders etc.,) but I’ll take the trade-off.

The staff members are exceptional.

Though I ordered a kosher meal, I was prepared to enjoy the special business class dish of pacific salmon with wild rice and grilled zucchini and asparagus. It was preceded by a traditional salad. For dessert – I was given a choice of chocolate molten lava cake or mixed fruit (or both). I was also offered cognac – and a special California Cabernet Sauvignon – which I quite enjoyed.

The main flight attendant assisting me on my most recent flight – was quite friendly. He told me he was proficient in Hebrew, English, French, Spanish, German and Italian – and was now learning Arabic. He could also serve passengers in Yiddish. He was quite polite and readily available – generally a pleasure to have such a competent steward.

The only drawback to Air Canada flights – and it is significant – is that the flights are scheduled as daytime flights from Israel to Toronto. It is a 12 ½ hour flight – leaving Israel at 12:30 p.m. and arriving in Toronto at 5:30 p.m. Toronto time. This kind of flight can really ruin your schedule.

I much prefer the El Al flight times – leaving at about 1 a.m. on Saturday night – and arriving in Toronto at about 6 a.m. El Al’s security is also formidable – as is the patriotic lure of supporting the Jewish State’s national airline. However – the “Matmid” – loyalty program – is terrible compared to Air Canada – and the airplane amenities are sorely lacking. On the positive note – you can sometimes get an El Al ticket for hundreds of dollars cheaper than Air Canada – so these are all considerations that have to be weighed). As mentioned above, I also enjoy the music selection on El Al and the general feeling of being “at home.”

However, for now – I need about 50,000 more points to achieve Air Canada’s “Super Elite” status – and it seems to be a worthy goal – even if I get there by flying cheaper partner airlines like Lufthansa, Austrian Air, US Air (via Philadelphia) or Continental (Via New Jersey). Using the Air Canada entertainment system, I listened to Rush’s Moving Pictures (what a great album! I probably hadn’t listened to it cover to cover in more than 20 years), Eric Clapton – Unplugged, Elton John Goodbye Yellow Brick Road and Neil Young’s Greatest Hits. Together with some cognac – and extremely helpful staff – it is hard to imagine a better way to travel the 12 ½ hours back to Canada from Israel.

Kosher restaurants - serving Meat AND Dairy products

I am fascinated with the process by which eating establishments are certified as “kosher,” particularly after I had some involvement in a Canadian lawsuit involving now defunct Levitts Meats – which was for many years, the quintessential purveyor of kosher Montreal smoked meats – for Montrealers and the Canadian Jewish community in general. Levitts failed in its bid to break into the monopolistic Toronto kosher market – and subsequently went bankrupt – much to the disappointment of smoked meat connoisseurs everywhere. The politics involved in Levitt’s battle to obtain kosher certification for its meat products in Toronto were simply astounding. This seems to be the case in many other areas as well.

Last year, before the huge fire that burned the place down, I visited the IKEA store in Netanya, Israel. IKEA had been newly purchased by an owner interested in ensuring that its Israeli operations were Kosher and Sabbath observant (i.e. closed from sundown Friday until after sundown Saturday night). I arrived at about 10:15 a.m. at the IKEA restaurant on a weekday morning. IKEA is, of course, famous for providing a variety of Swedish delicacies at very reasonable prices – including Swedish meatballs and smoked salmon (lox). At this IKEA location, all of the products had been certified as “Kosher” – so observant Jewish clientele could now eat Swedish meatballs – and other Swedish dishes.

The interesting thing – from my point of view – was that this location also included an espresso bar – adjacent to the main IKEA restaurant. Normally, kosher establishments offer either dairy products or meat products – but not both. This IKEA offered a regular coffee bar – with cappuccinos, lattes etc., made with milk products- right next to the meat restaurant.

I spoke with some employees – who explained to me the following: Between 7 a.m. or so (store opening) and 10 a.m. – the coffee bar used real milk and dairy products. At about 10:15 a.m. – the Mashgiach (kosher supervisor) would arrive and clean all of the equipment – including the mugs, dishwasher and espresso machines. At about 10:15 a.m. – the coffee bar would officially switch to “pareve” status – meaning non-dairy – and non- meat. They would use soy milk only for the rest of the day (but with the same mugs…).

In my humble view – this represented quite a liberal approach – since you cannot normally “kosher” ceramic mugs – but it was certified by two different authorities – both the local Netanya authority – and the Jerusalem Rabbinical authority. That has to be good enough for me! Alas, the IKEA burned down – in a fire that I have written about in another article – so it remains to be seen what will become of the kosher status of the IKEA restaurant in the newly renovated premises.

Fast forward to just a few weeks ago. The Aroma Coffee bar in Ra’anana has been newly renovated. Aroma is.a wonderful Israeli-owned coffee shop chain (which has expanded into some North American cities including Toronto and New York). The coffee is tastefully strong but not as bitter as Starbucks – the lattes and cappuccinos are terrific. Each coffee is served with a little chocolate square. (For now – they are all milk chocolate though I think they would be better off to offer a choice of milk or dark but I digress…).

Some of the Aroma Coffee shops in Israel are certified as kosher. These establishments have generally served only dairy products. The menu is diverse with a wide selection of healthy salads, sandwiches and soups. Picture a healthy Tim Hortons, with espresso products… For example, try a Portobello mushroom /pesto sandwich on whole wheat bread – or a quinoa/yam/mint salad. You can get a printed information sheet with the calorie count, fat content and other nutritional information for each item. Until recently, the location in Ra’anana, Israel was certified as kosher and served only dairy products. It seemed to me that the location was generally full and quite successful. Some other locations in Israel are open on Saturdays (Shabbat) and serve certain meat items (chicken etc.,) – which disqualifies them from kosher certification since they can’t mix dairy and meat – or so you would have thought…

Recently, the Ra’anana location underwent significant renovations. Aside from renovating the physical premises, the ownership decided to begin offering meat products together with dairy products – at the same location. Somehow – they obtained kosher certification for this enterprise. So you can now order a smoked meat sandwich – or a meat chilli dish – in the same restaurant in which you can order a Greek salad with Bulgarian cheese. Apparently, the products are prepared in different parts of the kitchen.

For anyone used to the traditional interpretation of kosher laws, this sounds crazy. How can a person order a meat sandwich and a latte in the same place (without violating Jewish dietary law)? By way of comparison, all of the kosher establishments in cities like Toronto are certified as either dairy or meat. Apparently, the Ra’anana Kosher authorities have agreed to licence the establishment as kosher – as long as it only serves the meat products as “take-out” and prepares everything with separate equipment. I am not sure if the staff are actively policing the policy – and asking meat eaters to leave the restaurant – but I am quite sceptical.

So we now have a restaurant in Ra’anana – certified as kosher – where you can go in and order a smoked meat sandwhich – together with a café latte, made with milk – and the establishment is “kosher.”

The really strange thing – is that there are really only two or three meat items on the menu – so it seems like an awfully great hassle for a few small items. One wonders whether this is a trial balloon of some sort to determine whether to convert the restaurant into a non-kosher establishment.

Alternatively – the level of flexibility is astounding. The same Va’ad Harabonim (Rabbinical Council) that will reject romaine lettuce, asparagus, cauliflower and broccoli, among other vegetables (for fear of insect contamination) – and will certainly reject any role for women in formal Jewish prayer ceremonies – is prepared to look the other way while an establishment serves dairy and meat products – at the same time – to the same customers.

I can only conclude that the Aroma in Ra’anana agreed to pay whatever exorbitant price was requested by the Ra’anana authorities. What else could explain this type of establishment? I have cynically concluded that for the right price – you can have a pig declared to be “kosher.”

Curiously enough, I found myself in a coffee bar in Tel-Aviv last week – that was certified “kosher – chalavi-basari” – meaning that it could serve both dairy and meat products. This was only a few days after I saw what was going on in the Aroma in Ra’anana. So, apparently there are quite a number of establishments in Israel that are now able to take advantage of these liberal rules.

I can’t say that I really oppose these “liberal” approaches to Jewish law. However, I can say that I would like to see these liberal principles applied to other areas of Jewish “law” and tradition – such as the role of women in the traditional prayer service.

These same Rabbis, sitting on the Kosher Council of Rabbis – willing to approve of this kind of establishment – continue to adamantly oppose the idea of women reading from the Torah, praying at the kotel (the Western Wall) or participating in a Jewish religious service as equals. Perhaps one day, they will apply the same “liberal” approach to gender issues that they apply to kosher issues.

In the meantime, as liberal as I am, I am becoming queasy about the idea of eating any food items in the Ra’anana Aroma…though I suppose it is the same as eating dairy (non-meat products) in any otherwise non-kosher establishment. However – it does not seem to have fazed Kippah (skullcap)-wearing Orthodox Jews, who continue to patronize to the location in droves.

Interesting to compare this to Ra’anana’s kosher McDonald’s – which is almost across the street –and which was forced to open a second “take out” bar location – (where ice cream and other dairy products are sold) to retain its kosher certification.

Ultimately, it seems to me that one part of the appropriate solution, both for Ra’anana and places like Toronto – is access to a range of Kosher certifying authorities. The range of options will create healthy competition and will eliminate the problems that are inevitably created by deferring to one centralized monopolistic establishment.

Yom Hazikaron - Israel Memorial and Remembrance Day 2011

This evening marked the start of Yom Hazikaron in Israel – Remembrance and Memorial Day for Israel’s fallen soldiers and victims of terror.

Across Israel, everything is closed for the evening. In cities across the country, major streets are closed – as tens of thousands of people attended ceremonies to remember cousins, friends, neighbours and family members who have fallen in Israel’s wars, in the course of national service and in terror attacks.

Yom Hazikaron is linked to Israel Independence Day – which follows one day later. The very intentional linkage reminds Israelis of the importance of the sacrifices made by so many to enable the creation and continued existence of the Jewish State.

In Ra’anana, thousands attended a very moving and extremely well planned memorial ceremony. Ra’anana’s Mayor, Nahum Hofri, a former Army commander himself, spoke about the loss of his brother in battle– and so many others. Ra'anana’s Chief Rabbi spoke along with a number of family members of fallen soldiers. The memorial evening included a number of well-known Israeli ballads sung hauntingly by individual singers as well as an adult and a children’s choir.

Residents of Ra’anana walked quietly to the centre of the city – Yad LaBanim – from many different areas - to pay silent homage over the course of the 90 minute commemoration.

These losses are so close to home to so many Israelis who have faced a very real existential struggle over the course of 63 years of statehood – which has included 6 major wars – and many terrorist attacks along with numerous other military operations and battles. Ceremonies are also held across the country – at schools, military ceremonies and other locations, marked by silence at 11 a.m. during the day of Yom Hazikaron itself.

Despite this history of tremendous loss, the ceremonies included an optimistic note. The nationally broadcast ceremony from Rabin Square in Tel Aviv – closed with “Lu Yehi” – If Only It Could Be – a prayer-like song yearning for peace. And Mayor Hofri – closed his speech in Ra’anana – quoting the prophet Isaiah:

“they shall beat their swords into ploughshares, and spears into pruning hooks; nation shall not lift up sword against nation; neither shall they learn war any more…”

Despite the many challenges Israel faces – the recent uprisings and governmental changes in neighbouring countries, the threats from Iran, Syria, Gaza, Lebanon and other enemies – and the misguided or simply anti-Semitic ostracization of Israel by so many of the world’s countries – the hope and belief that peace is possible continues to resonate with Israelis even as they remember those whose lives have been lost through so many years of struggle.

Israeli Football Team to Join FIFA's Mideast Division

The Israeli national football (soccer) team could find itself playing 2014 World Cup qualifying matches in Saudi Arabia, Jordan or even Ramallah. FIFA President Joseph Blatter announced yesterday that FIFA was realigning its divisions to ensure geographic consistency. As part of that move, Israel will be moved officially from the European Division to the Asian Division.

At a press conference at FIFA headquarters in Zurich Switzerland, Mr. Blatter explained the rationale for the move. “We believe that International Football transcends politics. Over the past few years, we have seen a move towards improved political relations between countries in the Middle East. For example, it no longer makes sense to have Israel travel to Europe for qualifying matches when they could be playing against their neighbours in Egypt, Jordan, Morocco and Turkey, among other countries.”

At the news conference, Blatter cited the example of India playing Pakistan in World Cricket. If India can play Pakistan in world cricket – and if all of the world’s countries can play against each other in the Olympics – FIFA should “embrace that approach of putting sport above politics.”

Blatter explained that on a personal level, he was very optimistic about the changes sweeping Egypt, Libya, Syria, Yemen and other Middle Eastern countries. He speculated that together with regime change or increased openness and press freedom, these countries are likely to reject the anti-Semitism and anti-Israel sentiments that have to date prevented this kind of move. He also suggested that he had spoken to American, EU and other world politicians, including Canadian officials, who were involved behind the scenes in pushing for this change.

Blatter acknowledged that scheduling matches between Israel and some of its neighbours such as Iran, Syria, Yemen, Palestine and even Iraq may require some creativity on the part of FIFA. “We are prepared to have these matches played in nearby neutral countries such as Cyprus – but FIFA members will have to rise above politics and play the assigned matches to avoid disqualification. At the same time, we will take all appropriate measures to ensure security together with sportsmanship.”

FIFA’s move is likely to greatly increase Israel’s chances of qualifying for the 2014 World Cup in Brazil. While Israel is currently ranked 58th in the world, it has faced very difficult qualifying conditions due to its placement in the European division. For the 2010 World Cup, Israel was in a pool with Switzerland, Greece and Latvia, all very strong sides. The Asian division includes some strong sides but also includes all of the other Middle Eastern countries, many of which are much weaker than Israel’s current national team.

Israel’s coach Luis Fernandez was quite enthusiastic about the announcement. “Israel is prepared to play against any country in the world – even Iran or Syria. We are football players, not politicians – and we just want to have a chance to compete against the best players in the world – on fair terms.” He went on to explain that they would, of course, rely on and work with the Israeli government to ensure that all appropriate security precautions are taken and that they are given the green light to travel to some of these countries.

Mokhtar Tlili, the Tunisian coach of the Palestinian national football team was hesitant to speak about FIFA’s latest announcement. However, he was willing to explain that if his Palestinian team had to travel to Ramat Gan (outside of Tel-Aviv) to play against Israel, he would then expect that the Israeli team would have to play matches in the Palestinian team’s upgraded stadium in Al-Ram, in the West Bank.

Palestinian leader Mahmoud Abbas gave mixed messages about the change in a television interview with Al-Jazeera. He regretted that this change might soften the political pressure on Israel to resolve the situation in the West Bank and Gaza. However, Abbas also explained that the process of “normalization” of attitudes between the various Arab countries and Israel was the only real way to bring about true peace. “Why not start with Football – a game that breaks down barriers and instils passion for sport in people across the world? If Israelis and Palestinians “humanize” each other, even if only on the Football pitch, that will be great step forward for everyone in our region.”

Besieged Libyan leader Muammar Gaddafi and Syrian leader Bashar Al-Assad could not be reached for comment.

The first qualifying matches under the new alignment are likely to take place in the fall of 2012.

Blog Entry written for April 1, 2011 – Happy AFD.

Bar Mitzvah Experience at the Kotel

We attended a very special Bar Mitzvah yesterday – one of those events that reminds us how lucky we are to be in Israel – and have the chance to celebrate this type of occasion here.

The Bar Mitzvah was organized and run by Liran Levi – an Israeli with a company that specializes in conducting Bar/Bat Mitzvah trips to Jerusalem. Liran, who during his army service was in an elite combat unit, is also a trained cantor, tour guide and teacher. His told us that his goal (with the help of his four person crew) was to provide a unique, once in a lifetime experience – a day filled with happiness and excitement for the bar-mitzvah boy – and I have to say he met the goal.

We started out in Ra’anana – getting on a full sized bus around 8 a.m. The bus stopped at a few different points on the way to Jerusalem – picking up waiting friends and family members to join in the festivities. Though we had a bit of rain along the way – and some fairly nasty traffic jams – everyone was optimistic that things would still work out well.

Our first stop was Neve Shalom/Wahat Al Salam (“Oasis of Peace” – in Hebrew and Arabic) – a unique Israeli settlement – dedicated to the coexistence of Jews and Arabs in Israel. People from different backgrounds live there (www.nswas.com). We were there for a breakfast along the way – a fairly quick stop – but with enough time for bourekas, salad and coffee – before starting the real part of our trip.

As we left Neve Shalom, the festivities began. Liran and his crew turned on the speaker system – and pulled out Middle Eastern drums. For the next 40 minutes or so – the bus became a mixture of a party – and a Jerusalem tour. Liran gave explanations about the history of Jerusalem – from ancient times until today. He challenged the guests with interesting questions. But he also got people singing – and – yes – dancing on the bus. Sounds crazy - but it was a riot. He went up and down the aisles with the microphone finding people willing to take a turn singing. He had the bar mitzvah boy and his parents at the front of the bus jumping up and down (not during the sharp turns) – and he had the drummer banging away to keep the beat. Other guests were dancing in the aisles – as the bus drove up through the mountains towards Jerusalem.

As we got closer – the excitement level continued to increase. There was a unique sense of mission – and history. We were told all about the modern history of Jerusalem. Liran, of course, highlighted the fact that Jordan had held the Old City of Jerusalem between 1948 and 1967 – and Jews simply weren’t allowed to visit the Jewish religious sites during those years. Since 1967 – Israel has reunited Jerusalem – and ensured full access to the various religious sites – not only for Jews but for Christians and Muslims as well – to their holy sites.

The bus let us off at one of the gates to the walled Old City of Jerusalem. The crew pulled out the Shofars (rams horns), took the drums – and put up a mini Chuppah (overhead canopy) – held up by four guests over the bar mitzvah boy’s head – for a procession from the gate to the Kotel – the western wall. By now it was raining – but that didn’t really seem to bother anyone.

As we began walking through the old City, our guide led us in singing a whole series of songs about Jerusalem as well as other traditional Hebrew melodies. The amazing thing was that people who were walking by – entirely unrelated to the affair – joined us in singing and dancing. One small group of about 8 or 10 – joined our group and everyone started dancing a Hora. Some of the passers-by were religious – and probably Israelis. Others were clearly tourists – some secular Jews – some not Jewish. It didn’t matter. Liran invited people to join the dancing – and many did. This really got crazy when we ran into a Birthright type group – of about 100 or so – young adults – 18-23 – doing their own tour of Jerusalem. Liran went over to them and started signing – and invited them to join us. About ½ the group did – and before you know it – we had a huge group – singing and dancing together – even putting the Bar Mitzvah boy high up in the air.

We continued along towards the Kotel – stopping for explanations of different parts of the Old City.

By now it was still raining – so we had to have the Bar Mitzvah ceremony itself – in the enclosed area of the Western Wall – at the end of the Men’s section. We went inside – where there are a series of wooden Arks – housing a variety of Torah Scrolls – suitable for different types of congregations. The women’s section is up in the balcony – behind one-way glass. So the women could watch everything taking place – but the men couldn’t see the women. To ensure that they could hear everything – the women were all given wireless headphones – and the bar mitzvah boy was given a microphone. This is certainly not ideal for families used to attending Conservative or Reformed Synagogues – with mixed seating – but it is par for the course for an Orthodox Synagogue.

Since it was now afternoon (too late for the morning service – Shacharit) – there was a very abbreviated service – a chance for the Bar Mitzvah boy and his father to put on Tefillin – and the main event – the reading of the Torah by the Bar Mitzvah boy. The service was reasonably quick – the Bar Mitzvah boy completed the main part of the day – (that he had spent many months preparing for) and we even had time to squeeze in a full but very fast Minhah (afternoon) service.

After all of that – it was off to have lunch in Emek Refaim, Jeruselem – a new City area lined with galleries, cafes and upscale restaurants. We ate at La Bocca – a Kosher, Latin style restaurant. The food was terrific – a variety of chicken, steak and vegetable dishes – prepared and presented beautifully. Over lunch – the singing and dancing continued – led by Liran and his crew. The music was mostly Israeli religious music – with an Eastern flavour to it – though Liran apparently tries to cater the music to the style that the guests are likely to appreciate. The guests sang along – got up and danced – and generally seemed to have quite a good time. Liran continued to be full of energy – running around trying to involve as many people as he could – in singing, dancing – or at least hand clapping.

When lunch was over – it was time for the bus ride back – and most people were exhausted. But the event was really unique. With the bus rides – the explanations – the singing and dancing – it was really a quintessential Zionist and Jewish experience – with a pilgrimage- like feeling. Travelling together - to the heart of the Old City of Jerusalem – the Western Wall – for a day filled with prayer, song and happiness – and even involving complete strangers along the way in singing and dancing – well – it was quite an experience.

Ice Hockey in Jerusalem, Israel

I played ice hockey again in Israel – but this time in Jerusalem! Sounds impossible? After all, there is no ice rink in Jerusalem. While that’s generally true, this year the city tried something a bit different. It opened an outdoor ice rink at Kikar Safra – Jerusalem city hall square – from March 10 to April 14, 2011.



The ice is a stated size of about 200 square metres – much smaller than an official hockey rink. Because it is makeshift – there are low boards – which are rather flimsy. The surface can’t support a Zamboni – so everyone has to pitch in – scraping snow off the ice before and after usage.

But despite the limitations – the Israeli Recreational Ice Hockey association organized a series of shinny games – over the time span – on Thursday, Saturday and Sunday evenings.

You have to book in advance to play – a total of about 8 players per team – 3 and a “goalie” on each shift. This is shinny hockey – so no raising the puck – and most players came with only a stick and skates – a few with gloves. The City has skates available for rental for pleasure skating during the day.

The whole ice area was enclosed in a giant tent – which has kept it quite cool – and usable – though somewhat choppy and uneven. Despite its limitations – it gave the players the chance to come play ice hockey somewhere much closer than Metullah for players from central Israel and Jerusalem. The choppy ice and the pick-up type game gave the players a feeling of old fashioned outdoor ice – which is a very rare experience here in Israel.

Ishmael Khaldi and "Israel Apartheid Week"

I had the privilege this morning of hearing Ishmael Khaldi speak at Beth Tikvah Synagogue in Toronto. Mr. Khaldi is a Bedouin, Muslim Israeli who has held high ranking positions in the Israeli army and foreign ministry. For the first 8 years of his life, he grew up in a tent in a Bedouin village. He later attended a predominantly Muslim high school in the Haifa area. After high school, he served in the Israeli Defence Forces and eventually accepted a position with Israel’s Foreign Ministry.

Mr. Khaldi has been on worldwide tour – which has included stops in Canada, the United States, various European countries and South Africa. His tour is timed to coincide with the odious “Israel Apartheid Week” – but his message is entirely different. Mr. Khaldi is travelling the world to speak about the Israel that he knows and loves – a country that offers equality of opportunity, democracy, freedom and respect for people of all different religious and ethnic backgrounds.

The campaign to delegitimize Israel by framing it as an “apartheid” regime is disingenuous if not outright anti-Semitic. There is little doubt that Israel faces a difficult political challenge of trying to negotiate a lasting arrangement with the Palestinians. The current situation in Gaza and the West Bank is untenable and begs for a political agreement. But unfortunately, this historically complicated situation is not answered by one dimensional call to “return” to 1967 borders – which themselves were the product of a 1948 war. Jerusalem, for example, was scheduled to be an “international city” but was simply taken over and controlled by Jordan between 1948 and 1967. Today’s Jerusalem guarantees and preserves religious sites for three major faiths – Judaism, Christianity and Islam – which certainly was not the case between 1948 and 1967.

Because there has not been a political solution – the status of residents in Gaza and the West Bank is not legally clear. Israel has not annexed these areas and does not view the citizens of Gaza and the West Bank as its citizens. If these people ultimately have their own state – is it problematic that there would be a separation between these people and the people living in Israel? Is it problematic that each group would have the opportunity to address their own cultural and national aspirations within their own borders?

Within Israel, citizens are all entitled to equality under the law. All citizens, Muslims, Christians and Jews can access an independent Court system and are entitled to full protection of the law. Mr. Khaldi’s message was that a Bedouin, a Muslim, growing up in Israel – has full access to opportunity and to be treated as an equal in Israeli society. Although he acknowledged that things are not perfect and that Israel faces an array of political challenges – his overriding message was that he was happy and proud to be an Israeli – even as a member of a minority religious group.

This commitment to equality - along with the fact that Israel is the only Jewish state in the world – is what separates Israel from the vast majority of its predominantly Muslim neighbours. It is Israel that protects these rights while serving as a homeland for the Jewish people. It is the other countries – Saudi Arabia, Iran, and Libya – to name a few – that are characterized by xenophobia, misogyny and religious intolerance. The singling out of Israel in light of the reality of the Middle East is what makes “Israel Apartheid week” such a hypocritical and cancerous hate-fest. While this has been recognized by the current Canadian government – let’s hope that friends of democracy and tolerance around the world come to the same realization.

Austrian Airlines - Toronto-Tel-Aviv

I tried a different way of travelling between Tel-Aviv and Toronto - and flew Austrian Airlines for a change. Part of the schedule suited my needs - and the available ticket was about $500 less than an Air Canada seat - while still providing Aeroplan points (at 1/2 the normal accumulation rate).

The flight between Tel-Aviv and Vienna is a 3 1/2 hour flight - on a relatively new looking remodeled interior Airbus plane. The seats are paper-thin - which means that you wind up with a bit more leg room - even though the plane was extremely full. Otherwise, the seats are not particularly comfortable. The plane was equipped with overhead screens used for showing some silent films - no music or headphone jacks - since the flight was so short. Overall, the flight was probably a bit more comfortable than the comparative Lufthansa flight between Frankfurt and Tel-Aviv.

One of the difficulties - if you are not staying in Europe - is the timing. The flight leaves at 6:30 a.m. from Tel-Aviv - so you have to be at the airport between 4 and 4:30 a.m. This is bound to throw your schedule off completely if you are continuing on to North America.

On arrival in Vienna - the gate for travelling to Toronto was right next to the arrival gate - almost as though they are purposely trying to get the Toronto-Tel-Aviv traffic.

At Israeli duty free- I had been told that European airports were now allowing passengers to take duty free items through to Canada and other places (still not the U.S.). So I picked up a bottle of wine in Israel. When I got to Vienna and had to pass through personal security - I was told I could not take the bottle. It was in a sealed duty free bag - stapled shut - and I had just come off a plane from Israel - with some of the world's highest security. Nevertheless - they said - only duty free purchases from other EU countries could be taken on the plane. Imagine - right behind me was a guy from Poland - who was flying LOT Air. He gets to take his bottle on board - but I can't take mine - after coming through Israeli Airport security (which I'm sure must be at least as thorough as Polish security...) Ultimately - under the guise of security - the EU is using this as a way of forcing transferring passengers to buy from European duty free shops - rather than elsewhere. It is simply a trade embargo/tariff mechanism rather than a security measure.

I guess I have to mention that the prices for Scotch and some other liquors were quite good in the Vienna duty free shops - somewhere around 1/2 the price of equivalent products in Canadian or Israeli duty free shops...I guess that could be the good side of a stopover - but since you are really only allowed one bottle anyways - it's really small consolation.

Getting on the plane in Austria was reminiscent of boarding in Israel - a complete "balagan" - as they say in Hebrew - a mess. No organized line ups - just an overcrowded waiting area - with hoards of travellers thronging towards the boarding gate. I've heard people complain about EL Al flights but really this was no better.

The plane itself was a 767 - with an interior that looked like it was circa 1970s. Each seat was equipped with a video screen/ music entertainment system including games - but the game selection included Space Invaders and Mini-Golf - that seemed like 1st or 2nd generation video games. The seat upholstery was a horrible shade of green - and also looked like it hadn't been updated since the plane came into service.

I had ordered a kosher meal - and have to say that it was among the worst I have had. It was prepared in Vienna - and included some type of chicken - or at least something purporting to be chicken - with mashed potatoes. The accompanying bread roll was frozen - as was the chocolate dessert. The other stuff was inedible.

About 2 hours before the end of the flight - they served another meal. Again the roll was frozen. There was no hot component to the meal. Just some chopped tomato and cucumber - with Humus. Really lame.

Since the flight was an all day-time flight - just about 9 1/2 hours - it was quite long. In fairness - it was smooth and uneventful - announcements were all made in German and in English - but the combination of the Vienna airport, the original departure time of 6:30 a.m. - and the general feel of the flight - make this a fairly challenging experience.

I think I will do my best to stick to Air Canada, US Air - or even EL Al (which as the best flight times) - rather than doing this too often. There is definitely benefit to avoiding a change over in a European airport - and to having better departure times - though sometimes a huge price savings can be a significant factor.

Jacobs Dairy and Recanati Winery - Wine and Cheese in Central Israel

It was a beautiful sunny March day - about 23 C - so we decided to try a wine and cheese combination in the nearby Sharon Valley in central Israel.

Our first stop was Jacob's Dairy - a dairy farm featuring cow, goat and sheep products. The Dairy is a family run dairy, originally established in 1936. It is located in K'far Haroeh - about 20 minutes north of Ra'anana, right off of Highway 4 - at the Haroeh Intersection.

The store offers a wide variety of cheeses for tasting. We sampled some goat camembert, sheep roquefort, and a few other specialty cheeses. The dairy sells these cheeses by weight along with cream cheese products, yoghurts and some fruit and nut spreads. The cheeses were delicious.

The dairy shares the premises with Agadat HaLechem - the "Bread Legend" - which produces a fine selection of oven fresh breads and rolls, emphasizing whole grain and multi-grain products. Perfect accompaniment for the cheeses...

Jacob's Dairy is an ideal starting place for a wine and cheese trip - or to gather some of the ingredients for a picnic at one of the nearby hotspots in the Sharon Valley. www.jacobsdairy.co.il. K'Far Haroe, Hefer Valley. All of the products are Kosher.

From the dairy, it is about a five minute drive - one intersection north on Highway 4 - to get to the Recanati Winery. The signs to the winery are not well marked. The Visitors Center does not look like it has been set up to attract a high volume of traffic. The main winery sign is obscured - and entry to the center is by way of intercom buzzer.

However - Recanati produces some great wines. Established in 2000, Recanati is a growing winery that has been making highly acclaimed wines. The winery is rated as a four star winery by Israeli wine critic Daniel Rogov, signifying consistently high quality wines. It currently produces more than 900,000 bottles of wine a year and continues to grow.

At the visitors center, we were greeted by a friendly host who was happy to offer freshly opened samples of almost anything we wanted. We tasted the winery's high end wine - the Special Reserve 2007 - a blend of primarily Cabernet Sauvignon and Merlot. We also tried a number of 2008 Reserve wines including the Cabernet Sauvignon, Cabernet Franc and Petite Syrah-Zinfandel blend. All of the wines were quite good - though we particularly enjoyed the Cab Franc and the Cab Sauvignon.

The winery does not offer spectacular deals - the prices were competitive with specialty wine stores and other Israeli wine sellers - with only a 5% discount offered for purchases of 6 bottles or more. In fact, some of the wines are much cheaper at the Israeli duty free shop at the Ben Gurion Airport - which typically runs a "buy 3 get 1 free" special. Of course, that doesn't help much if you are limited to two bottles at your destination. Israeli residents are able to buy 4 - take two along - and leave 2 at the duty free shop for pick up on return.

The Recanati Winery is located at 217 Gesher Haetz Street in Emek Hefer, Israel. www.recanati-winery.co.il. The wines are all Kosher - though mainly not Mevushal - for those who might be concerned. Generally, quite a number of Israeli wines are produced under Kosher supervision though very few of the higher calibre wines are Mevushal - a par-boiling process that renders them fit for broader use within the very observant community.

These two stops can provide all the necessary ingredients for a great picnic - bread, cheese, spreads, great wine - all that is missing are some of the great fruit that are readily available at small booths along the way.