BARBARA'S TCHATZKAHS

"It is very tempting to take the side of the perpetrator. All the perpetrator asks is that the bystander do nothing. He appeals to the universal desire to see, hear, and speak no evil. The victim, on the contrary, asks the bystander to share the burden of the pain. The victim demands action, engagement, and remembering. ...In order to escape accountability for his crimes, the perpetrator does everything in his power to promote forgetting. Secrecy and silence are the perpetrator's first line of defense. If secrecy fails, the perpetrator attacks the credibility of his victim. If he cannot silence her absolutely, he tries to make sure that no one listens. To this end, he marshals an impressive array of arguments, from the most blatant denial to the most sophisticated and elegant rationalization. After every atrocity one can expect to hear the same predictable apologies: it never happened; the victim lies; the victim exaggerates; the victim brought it on hers...

By Lesli Koppelman Ross Throughout Jewish history, Jews living in the Diaspora have been challenged by the question of how much to assimilate into the broader cultures in which they lived and how much to maintain a separate community. Today referred to as "dual loyalty," Jews have often been accused of disloyalty to their country because of their allegiance to their own community (and to the State of Israel). Approaching the issue from a traditional perspective, the author of this article argues that Purim offers a lesson in how Jews can be equally active in the Jewish community and the broader society. Logic and world history tell us that the conquered Jews should have adopted the customs and standards of those among whom they were forced to live. Instead, as Purim instructs, they saved themselves not by "fitting in" with the surrounding populations, but by maintaining their values and way of life. The philosophy they developed to compensate for their generally mis...

By NEVE GORDON The Jewish celebration of Passover and Israel’s 60th anniversary coincide this year, and seem to be a good time to reflect upon, and perhaps explain, my passionate commitment to Israel. No doubt having been born and raised in Israel makes me feel most at home there. My family and friends live in Israel. I like the smells and the tastes, and I am not surprised or taken aback by the forthrightness, the occasional arrogance or the cynical humor, which characterizes many Israelis. My familiarity with the culture helps me identify and understand the nuances of social interactions. Yet this particular intimacy, which comes from recognizing and grasping the “rules of the game,” is in no way unique to me or to Israel, and I imagine many people feel the same way about their country of origin. Israel is, however, special for and to me in several other ways that I do believe are unique. My concern for it does not originate from the materiality of the place, if one means by this the...

BOTH NEW & YOUNG REFORM JEWS ARE MORE OBSERVANT Sue Fishkoff A new online survey of the most active Reform Jews reveals a younger generation that is more comfortable with Jewish ritual than their elders but just as committed to communal causes and improving the world. The increased ritual observance comes despite the fact that 19 percent of the under-40 group surveyed grew up in intermarried homes. Reform leaders say that proves their position that intermarriage in itself is not a deterrent to Jewish identity, but that Jewish upbringing is a more important factor. In addition to increasing ritual observance, the younger Reform Jews showed a strong commitment to communal and ethical priorities. More than 95 percent of both the under-40 and over-40 crowd said “leading an ethical life,” “making the world a better place” and “celebrating Jewish holidays” were important parts of being Jewish. And similar numbers of both groups -- about 80 percent -- said remembering the Holocaust, carin...