Interesting reading for Tisha B'Av, the most sombre day of the Jewish year, returning to read Nehemia Polen's intense and moving work The Holy Fire, about the teachings of the Esh Kodesh, R' Kalonymus Kalman Shapira, the rebbe of the Warsaw Ghetto, author of what was to be the last Hassidic work written in Poland, a text he buried under the ghetto before his murder at the hands of the Nazis when the ghetto was liquidated in 1943.
Miraculously R' Shapira's work survived and was found during the post-war rebuilding of Warsaw and published as Esh Kodesh (Holy Fire).
He does not write a war memoir, but a deeply thoughtful book on understanding evil, of faith at a time of tragedy, of the destiny of the Jewish people and finding good during such a horrific time.
Written during the Holocaust, rather than afterwards, R' Shapira's work is a real time response to this calamity rather than an attempt to come to terms with it in hindsight.
If historian Emmanuel Ringlebaum's Warsaw Ghetto diary and archive devoted themselves to recording the physical and emotional events, R' Shapira's book is a spiritual journal of his Holocaust experience, a Hassidic master's Eikhah for his time. I wonder how Jeremiah would relate to Esh Kodesh.
Monday, July 31, 2017
Monday, July 10, 2017
Some thoughts on US and Israel
Between the controversy surrounding egalitarian prayer space at the Kotel and ensuing threats and prophecies of doom from various US Jewish leaders and writers if Israel doesn't change its position it's been an all together too interesting time to be an Israeli Jew.
Reading US Jewish reactions to Israel's decision not to enlarge the egalitarian prayer space at Robinson's Arch one would assume that US Jewry is the world's most important Jewish community and that therefore what US Jewish leaders want and think should be the guiding light for Israeli policy, rather than the Israeli electorate who democratically selected Israel's government and must actually live with that government's actions on a daily basis.
In these pieces and in conversation with American Jews, I am struck by the disconnect between our two communities. Not in the way that US Jews think, that Israel is ignoring them and being insensitive to their needs (well, to some extent yes, but I'll get to that in a minute), but in the way that most US Jews, especially the vast majority who have never visited, don't realise that Israel is no longer the hugely underdeveloped deeply impoverished basket case of a country it was in the 1950s, home to a rag tag assortment of Jewish refugees from around the world, many still living in tents and shanty towns as the nascent Jewish state struggled to find shelter for them all.
Yes, Israel is still a country facing huge challenges which could use all the help it can get, but it's hard to call modern Israel a charity case which will collapse without US Jewry's support.
In terms of demographics there is today almost parity between the world's two largest communities, the US and Israel, with roughly similar numbers of Jews in each. A key difference is that in Israel that population is growing by leaps and bounds, not due to immigration, which has declined to a trickle, but due to high birth rates and a family oriented culture. The same cannot be said for US Jewry, which between high levels of assimilation and intermarriage, and aside from the Orthodox minority, birth rates below the US average, is in the midst of a silent Holocaust that has been ongoing for decades, with millions of people lost to the Jewish nation.
There needs to be a very fundamental rethinking of the model. If there was a perception that Israel is a poor sparsley populated country which can be controlled by US purse strings (and to this day I meet many US Jews who seem to think this way) there needs to be recognition that Israel is relatively wealthy by global standards, has a healthy and growing economy, lower maternal and infant mortality rates than the US and is home to over 6 millions Jews, the majority of whom, even if secular in their lifestyle, have a more traditional orientation when it comes to Jewish practice and theology.
American Jewish leadership needs to rethink their attitude to Israel accordingly. It's all very well being offended by the attitude of the Israeli rabbinic leadership, but the fact is that Reform and Conservative Judaism are tiny fringe movements in Israel is a large part of the reason why there is relatively little local concern for them, they simply are not a fact of life for most Israelis, many of whom have never had any contact with someone from either community.
Bullying Israel with boycotts and cutting off funding for hospitals (as Daniel Gordis proposed) is not going to change that. Increased US funding of Israel's Reform and Conservative movements might have an impact, but even more so would be drastically increased aliya rates from those US communities, and that just isn't happening because most US Jews simply are not interested.
To cry that Israel isn't doing what you want while not actively participating in Israeli life does not seem to be a very effective tactic. Education, outreach and increased aliya would be far more likely to have some effect.
Most of all though there needs to be some reflection and introspection on the part of the leaders of US Jewry from all parts of the spectrum. How can it be that such a wealthy, well established Jewish community as the US is hemorhaging Jews? In 1948 there were about 5 million Jews in the United States. At the same time in the nascent State of Israel there were less than a million.
In the intervening decades both countries saw Jewish immigration from a variety of sources and yet by the early 21st century US Jewry had barely increased its numbers, hovering at around 5.5 million or so, depending on how you count, while in Israel that tiny population of the state's early years had grown to 6 million and increasing? If US Reform and Conservative are having such a hard time holding on to their own people do they really presume to lecture Israel and blame it for their "alienation"?
Then there is the strategic angle. Enraged US Conservative and Reform Jews threaten that they will stop supporting Israel and as a result end the US military alliance with Israel, thus leading to the end of the Jewish state, or, they hope, forcing Israel to come begging to the US community, willing to do whatever it is they wish Israel will do.
The fact is though that the US isn't giving Israel military aid because of US Jewry. US military aid is a roundabout way of providing huge subsidies from the US government to the US defence industry and calling it "aid", when it comes with strings that Israel has to use the funds to buy American, so locking in Israel as customer for the US defence industry and sidelining competitors in both Israel and Europe. The US military in particular is also aware (I hope also the State Dept) that in an increasingly unstable and volatile Mid East, Israel is an increasingly important ally and regional anchor, whether it's because of Israel's stable democracy and Western orientation, or because Israeli gas finds have the potential to help wean parts of Europe away from dependency on Russian gas, provide support to other US regional allies (openly or behind the scenes) and share key intelligence.
Israel is emerging as a strong and stable regional power, a world leader in technological innovation and has the fastest growing population in the developed world. Meanwhile the US Jewish community with all its wealth and sophistication is shrinking. It's time more US Jews, especially US Jewish leaders, realised this and rethought their game plan accordingly.
Reading US Jewish reactions to Israel's decision not to enlarge the egalitarian prayer space at Robinson's Arch one would assume that US Jewry is the world's most important Jewish community and that therefore what US Jewish leaders want and think should be the guiding light for Israeli policy, rather than the Israeli electorate who democratically selected Israel's government and must actually live with that government's actions on a daily basis.
In these pieces and in conversation with American Jews, I am struck by the disconnect between our two communities. Not in the way that US Jews think, that Israel is ignoring them and being insensitive to their needs (well, to some extent yes, but I'll get to that in a minute), but in the way that most US Jews, especially the vast majority who have never visited, don't realise that Israel is no longer the hugely underdeveloped deeply impoverished basket case of a country it was in the 1950s, home to a rag tag assortment of Jewish refugees from around the world, many still living in tents and shanty towns as the nascent Jewish state struggled to find shelter for them all.
Yes, Israel is still a country facing huge challenges which could use all the help it can get, but it's hard to call modern Israel a charity case which will collapse without US Jewry's support.
In terms of demographics there is today almost parity between the world's two largest communities, the US and Israel, with roughly similar numbers of Jews in each. A key difference is that in Israel that population is growing by leaps and bounds, not due to immigration, which has declined to a trickle, but due to high birth rates and a family oriented culture. The same cannot be said for US Jewry, which between high levels of assimilation and intermarriage, and aside from the Orthodox minority, birth rates below the US average, is in the midst of a silent Holocaust that has been ongoing for decades, with millions of people lost to the Jewish nation.
There needs to be a very fundamental rethinking of the model. If there was a perception that Israel is a poor sparsley populated country which can be controlled by US purse strings (and to this day I meet many US Jews who seem to think this way) there needs to be recognition that Israel is relatively wealthy by global standards, has a healthy and growing economy, lower maternal and infant mortality rates than the US and is home to over 6 millions Jews, the majority of whom, even if secular in their lifestyle, have a more traditional orientation when it comes to Jewish practice and theology.
American Jewish leadership needs to rethink their attitude to Israel accordingly. It's all very well being offended by the attitude of the Israeli rabbinic leadership, but the fact is that Reform and Conservative Judaism are tiny fringe movements in Israel is a large part of the reason why there is relatively little local concern for them, they simply are not a fact of life for most Israelis, many of whom have never had any contact with someone from either community.
Bullying Israel with boycotts and cutting off funding for hospitals (as Daniel Gordis proposed) is not going to change that. Increased US funding of Israel's Reform and Conservative movements might have an impact, but even more so would be drastically increased aliya rates from those US communities, and that just isn't happening because most US Jews simply are not interested.
To cry that Israel isn't doing what you want while not actively participating in Israeli life does not seem to be a very effective tactic. Education, outreach and increased aliya would be far more likely to have some effect.
Most of all though there needs to be some reflection and introspection on the part of the leaders of US Jewry from all parts of the spectrum. How can it be that such a wealthy, well established Jewish community as the US is hemorhaging Jews? In 1948 there were about 5 million Jews in the United States. At the same time in the nascent State of Israel there were less than a million.
In the intervening decades both countries saw Jewish immigration from a variety of sources and yet by the early 21st century US Jewry had barely increased its numbers, hovering at around 5.5 million or so, depending on how you count, while in Israel that tiny population of the state's early years had grown to 6 million and increasing? If US Reform and Conservative are having such a hard time holding on to their own people do they really presume to lecture Israel and blame it for their "alienation"?
Then there is the strategic angle. Enraged US Conservative and Reform Jews threaten that they will stop supporting Israel and as a result end the US military alliance with Israel, thus leading to the end of the Jewish state, or, they hope, forcing Israel to come begging to the US community, willing to do whatever it is they wish Israel will do.
The fact is though that the US isn't giving Israel military aid because of US Jewry. US military aid is a roundabout way of providing huge subsidies from the US government to the US defence industry and calling it "aid", when it comes with strings that Israel has to use the funds to buy American, so locking in Israel as customer for the US defence industry and sidelining competitors in both Israel and Europe. The US military in particular is also aware (I hope also the State Dept) that in an increasingly unstable and volatile Mid East, Israel is an increasingly important ally and regional anchor, whether it's because of Israel's stable democracy and Western orientation, or because Israeli gas finds have the potential to help wean parts of Europe away from dependency on Russian gas, provide support to other US regional allies (openly or behind the scenes) and share key intelligence.
Israel is emerging as a strong and stable regional power, a world leader in technological innovation and has the fastest growing population in the developed world. Meanwhile the US Jewish community with all its wealth and sophistication is shrinking. It's time more US Jews, especially US Jewish leaders, realised this and rethought their game plan accordingly.
Wednesday, June 28, 2017
Don't say that it was better in the old days...
I keep seeing people posting 100+ year-old photos of men and women praying side by side at the Kotel, examples of an imagined paradise time when everyone prayed together and all was groovy.
The reason there was no mehitza (ritual divider between men and women) at the Kotel was that at various times the Ottoman authorities (and later the British) would not allow it. There is a reason you hardly see any furniture there.
The British at one stage had soldiers stationed at the Kotel to make sure no Jews sat down or brought benches or chairs, even beating Jews who tried to set up a mehitza or bring furniture to the Kotel.
Jews were not allowed to pray loudly and Jews were arrested by the British for bringing and trying to blow the shofar at the site. It was far from being a golden era, Jews prayed at the Kotel in fear and at their own risk.
Haj Amin al-Hussein, the senior Muslim authority at the time in Jerusalem tried to whip up anti-Jewish sentiment by implying that any Jewish furniture or hanging of lanterns at the Kotel was part of a Jewish attempt to eventually seize al-Aqsa and the Temple Mount from Muslim control. This eventually escalated in to anti-Jewish riots and the massacre of scores of Jews, including the infamous 1929 massacre of 69 members of the Hebron Jewish community. The British responded with even more draconian restrictions of Jewish access to the Kotel.
When Israel did finally gain control of the Kotel, setting it up as a place of prayer, with a mehitza, chairs and aron kodesh was a powerful symbol of Jewish sovereignty over this most sacred site after so many foreign rulers had forbidden anything that might be construed as Jewish ownership of the site.
All this isn't to say that the current situation is ideal, far from it, but we shouldn't pine for an imagined golden era that never was nor necessarily ascribe modern ideals and values to our 19th and early 20th century ancestors.
The reason there was no mehitza (ritual divider between men and women) at the Kotel was that at various times the Ottoman authorities (and later the British) would not allow it. There is a reason you hardly see any furniture there.
The British at one stage had soldiers stationed at the Kotel to make sure no Jews sat down or brought benches or chairs, even beating Jews who tried to set up a mehitza or bring furniture to the Kotel.
Jews were not allowed to pray loudly and Jews were arrested by the British for bringing and trying to blow the shofar at the site. It was far from being a golden era, Jews prayed at the Kotel in fear and at their own risk.
Haj Amin al-Hussein, the senior Muslim authority at the time in Jerusalem tried to whip up anti-Jewish sentiment by implying that any Jewish furniture or hanging of lanterns at the Kotel was part of a Jewish attempt to eventually seize al-Aqsa and the Temple Mount from Muslim control. This eventually escalated in to anti-Jewish riots and the massacre of scores of Jews, including the infamous 1929 massacre of 69 members of the Hebron Jewish community. The British responded with even more draconian restrictions of Jewish access to the Kotel.
When Israel did finally gain control of the Kotel, setting it up as a place of prayer, with a mehitza, chairs and aron kodesh was a powerful symbol of Jewish sovereignty over this most sacred site after so many foreign rulers had forbidden anything that might be construed as Jewish ownership of the site.
All this isn't to say that the current situation is ideal, far from it, but we shouldn't pine for an imagined golden era that never was nor necessarily ascribe modern ideals and values to our 19th and early 20th century ancestors.
Thursday, June 22, 2017
O Jerusalem
It's a pleasantly chillyish (by local standards) June evening in Jerusalem.
City traffic is fouled up for a change by a US diplomatic mission motorcade, with more streets closed off around the Old City for Ramadan prayers and festivities. Business as usual in this city of religious holidays and shuttle diplomacy.
In the swank Mamilla pedestrian mall the foot traffic is every bit as busy. Elegant and expensively dressed Muslim Jerusalemites are enjoying the magic of Ramadan nights buying new clothes in the upscale shops for the upcoming Eid el Fitr celebration, feasting at the popular restaurants and cafes, many with stunning views of Jerusalem's trademark Old City walls.
Among them throng the first of the summer tour groups, Christian and Jewish students and pilgrims, massive groups from China who seem as fascinated by the religious tourists as by the locals themselves, all part of the Jerusalem experience.
There's no shortage of Israeli Jewish pedestrians either of every type and every level of religiosity (or none), some local, many who've come from out of town especially for the free show being projected three times a night, every night for fifty nights in commemoration of the city's reunification in the June 1967 Six Day War.
The railings facing the 40 foot walls leading up to the Jaffa Gate are packed well before the start of the show, spectators already getting in to the mood with the medley of Jerusalem songs playing over the loudspeakers, many singing along.
My children watch the clock counting down with eager anticipation. They know the words to almost all these songs, most of which were already "oldies" when I was a child. Maybe I'm an old fogey but I've been raising them with the household soundtracks of my youth.
And with a dramatically projected ticking clock it begins. Verses from Psalms alternate with flashes of Jerusalem's pivotal role in Jewish history, from Abraham and Jacob, the founding fathers of our people, to Solomon's Temple and its destruction at the hands of the Babylonian Nebuchadnetzer, Jerusalem's rebuilding in the time of Ezra and Nehamiah, destruction by Rome and centuries upon centuries of gradual Jewish return in dribs and drabs from the many lands of our exile, culminating in the city's dramatic restoration process begun by Moses Montifiore in the 19th century, and which continues to this day.
I remember as a child visiting Jerusalem with my mother and her showing me where in her student days in the late 50s and early 60s she and her friends would go in the then divided city to catch glimpses of the Old City and the Jewish sites that lay forbidden in Jordanian occupied sectors of the city, beyond the wall and the barbed wire.
They were warned not to take out cameras, lest a trigger happy Jordanian soldier on the wall take a pot shot. The Temple Mount, the Western Wall, Rachel's Tomb - Judaism's most sacred places, were a dream many Jews feared they would never live to see.
About twenty five years later she would point out where back then there had been barbed wire and no man's land but where today we walked freely across the road, or which areas had been considered dangerous because they were within Jordanian sniper range, including exposed chunks of the terrace in the legendary King David hotel.
We would walk along the old "seam" between the Israeli and Jordanian sectors with her pointing out the tenements on the Israeli side which faced the armistice line, their windows narrow slits on the side facing the Jordanian guard posts for fear of sniper fire. It wasn't even twenty years then since Israel had unified the city.
Strolling down Jaffa Road to the Old City in those days required passing by a chunk of wasteland, a mix of derelict buildings, historic structures and open land, scars from the time of the city's division.
This evening I walked with my children through that very place, the beautifully refurbished and renovated Yemin Moshe, Mishkenot Shaananim and of course, the glittering Mamilla pedestrian mall. Jewish and Arab families enjoying the mild June evening as they watched the fountain display in Teddy Park, and yet more people filling the nearby restaurants of Hutzot Hayotzer.
I have quite literally seen so much of Jerusalem rebuilt within my lifetime I can only imagine what it must be like for those older than me who've seen so much more.
Oh Imma, would that you could see what it has become now, you who thirty and twenty years ago marvelled at the city's rebirth in the wake of its 1967 reunification. how much it has grown and developed only in the last decade.
And so I could not hold back the tears at the scenes of the liberation of the Old City by the Israeli army in 1967. The paratroops wending their way through the alleys, the iconic photo of the tired but elated faces of the three soldiers at the Kotel, the historic radio message "The Temple Mount is in our hands". All bold text and lifelike pictures projected on to the city's 40 foot walls where once enemy snipers held the city's Jewish residents in fear of their lives. Two thousand years of blood, exile and tears brought to life on these walls which symbolised the hope of our people to return home from every remote corner of our exile.
I wept too because I grew up hearing this story first hand from people who lived it, from the tragic fall of the Old City to the Jordanians and subsequent exiling of its Jews during Israel's War of Independence to the fraught battles around Jerusalem during the 1967 Six Day War. The restoration of Jewish sovereignty to our ancient capital and most sacred city may be miraculous, but it certainly has not been without cost.
My uncle told me how he visited the Kotel for the first time merely days after its liberation, the Old City still freshly scarred from the battles, exhausted dirty soldiers with vacant eyes trying to comprehend the whirlwind events, weeping soundlessly as they caressed the ancient stones.
My grandmother's eyes would grow moist as she recalled her visit to Jerusalem in the summer of 1967, part of a sea of Jews from across Israel and the world who descended on the Holy City to finally behold Judaism's most sacred heartland with their own eyes for the first time in their lives.
Fifty years later here I was with my family, my daughter celebrating her bat mitzva birthday in the year of Jerusalem's unification jubilee, watching the mix of history, Psalms, poetry and yes, also sentimental Israeli kitsche, play across the walls, broadcasting our love and yearning for Zion across the years and exiles.
This Jerusalem which today is the biggest and most sprawling it has ever been in all the thousands of years of its history, teeming with Torah learning, science, art, music and such a mix of peoples, languages and cultures, but at its heart, once more the living, breathing centre of Jewish life as in the days of ancient Israel. And my tears were tears of joy and tears of awe at this wonder of wonders.
Sunday, April 30, 2017
They Shall Not Pass
My mother visited Israel not long after the '73 War and came back with a few records of Israeli songs from that conflict, part of the soundtrack of my childhood. Songs that became Israeli classics like Naomi Shemer's "Lu Yehi" (Let It Be) and Yehoram Gaon's "Ani Mavtiah Lakh" (I Promise You).
Songs that prayed for peace, for the safe return of loved ones serving at the front, about the desire to live normally without threat of conflict constantly hanging over Israel, the loss of youthful innocence as yet another generation underwent a baptism of fire, gratitude to God and the dedicated men and women protecting Israel's borders from enemies bent on the destruction of the Jewish state.
This song isn't one of the best known, but it stuck in my mind as a child. A song originally recorded by the Golani entertainment troupe during the war it's strident tone directed at the enemy "You shall not pass" and vivid imagery struck a chord, especially as I knew that some of my mother's friends or their children had fought on the Golan.
It wasn't until I learnt the biblical book of Amos as a teen that I fully understood the reference in the song's opening. I think of these verses often in recent years as the horrific war in neighbouring Syria goes on and on with no clear end in sight, every so often spilling over the border with a "stray" shell or rocket or mortar landing on the Israeli side, mostly without injury, but also killing and wounding Israelis working or living near the border fence, most recently hurting a young girl from the moshav of Alonei Habashan near the Syrian border.
The passage from Amos seemed to describe the chaos and displacement of the war in Syria and a government that had pushed its own people too far with its oppression and harsh rule.
The passage from Amos seemed to describe the chaos and displacement of the war in Syria and a government that had pushed its own people too far with its oppression and harsh rule.
ג
כה, אמר ה", על-שלושה פשעי דמשק, ועל-ארבעה לא אשיבנו: על-דושם בחרוצות
הברזל, את-הגלעד. ד ושילחתי אש, בבית חזאל; ואכלה, ארמנות בן-הדד. ה
ושברתי, בריח דמשק, והכרתי יושב מבקעת-אוון, ותומך שבט מבית עדן; וגלו
עם-ארם קירה, אמר ה" (עמוס, פרק א)
3
Thus says the Lord: “For three transgressions of Damascus, and for
four, I will not turn away its punishment, Because they have threshed
Gilead with implements of iron. 4 But I will send a fire into the house
of Hazael, Which shall devour the palaces of Ben-Hadad. 5 I will also
break the gate bar of Damascus, And cut off the inhabitant from the
Valley of Aven, And the one who holds the scepter from Beth Eden. The people of Syria shall go captive to Kir,” Says the Lord.
The truce that ended the Yom Kippur War kept the border with Syria quiet for decades with a clear DMZ between the sides policed by UN peacekeepers and a border gate that allowed the passage of Golan Druze from Israel to Syria for family visits, marriages and studies. When Syria combusted all of that gradually fell apart, peacekeepers held hostage by militias on the Syrian side, the rhythm of life on the Syrian side of the Golan turned to turmoil and atrocities.
More than ever this song from over 40 years ago is relevant to our region. Please Hashem keep the soldiers on the Golan strong and alert to protect our northern borders and all who dwell close to it.
Thursday, April 13, 2017
Beating the dust
Headed to southern desert highlands today to escape the dusty heatwave in our part of the country, counterintuitive I know, but true. Was many degrees cooler in the high desert and the air was refreshingly clear and dust free relative to the murk around our home.
We saw large numbers of spring birds all along the drive south, feeding in fields and flying overhead. Flocks of white storks, swallows, buzzards, kites and more.
On scrubland by the roadside at the entrance to Beer Sheva much to the kids' delight we spotted a camelherd with his dog and a herd of camels, including young.
Travelling through Ramat Hanegev with a short stop at Borot Lutz we noted how when we last visited this area Pesah two years ago, same time of year, the area was covered in a wealth of flowers in all hues. This time there were almost none that we could make out, a few scattered clusters of mustard and that was it.
Elsewhere the children were intrigued to be driving by an army base where recruits were doing basic training and PT.
Visiting Mitspe Ramon this time of year we saw lots of ibex (native wild goat) with their adorable babies effortlessly scaling the cliffs. We now feel a close affinity to the mothers with twins. The human kids were entranced by the animals and wouldn't leave until it was almost dark.
Wednesday, February 08, 2017
The Tory and the Communist
Indulge me a ramble through childhood memories.
When I was a kid my uncle, an Orthodox Jew, fan of Mrs Thatcher and an activist in the Campaign for Soviet Jewry, and one of his best friends, a card carrying member of the British Communist Party and secular humanist, would always greet each other thus, if you'll excuse the post-Holocaust Jewish black humour "We may disagree on almost everything, but if and when they round up the Jews again, they'll put us side by side against the wall to be shot".
The message was clear, their politics were polar opposite from each other, but they still knew they were brothers and they knew full well that only a few decades earlier Jews of every kind regardless of religious or political affiliation had been slaughtered wholesale simply because they were Jews.
It was a very powerful message to grow-up with.
At Shabbat or Sunday tea time in our home you could find trades union activists and city gents, Zionists, internationalists, fans of Mr Begin and supporters of Shulamit Aloni, Hassidim, dyed in the wool British "establishment" Jews who's ancestors had come over in the 17th century, veterans of WWs I and II, Jews who'd fled Iraq, Germany, Iran, the USSR, Poland, Pakistan, Egypt and Aden, lots and lots of teachers and academics, members of the British Conservative, Labour, Communist and Liberal Democratic parties, the odd Likud member and on one occasion Labour MK Avrum Burg.
Many were Orthodox Jews, many were not, some were the very proper British Anglican retirees from the top of the street, or the Pakistani Muslim neighbours from across the road who's grandmother liked to practise her English and swap recipes with my Bubbe, the family of Lithuanian dissidents who were terrified that the KGB were after them, or the Cypriot Christian couple from round the corner who came especially for my grandmother's rogelakh and cinnamon-raisin kikhelakh.
The biggest lesson I learnt from all this was that people do not fit in to neat boxes, right or left, black or white, positive or negative. Or rather that there could be people who were absolute evil, but those were thankfully rare, and the vast majority were far more complex than that, and that most were fundamentally decent people trying to figure out what was good and just in a turbulent world. The fact that many reached opposing conclusions on this did not negate their humanity or their decency.
It seems trite to have to say this, but it is one of the most valuable life lessons I ever learnt from my family, that you can be resolute in your own opinions, ideals and values, and yet have a home which is open to those who disagree with you, are diametrically opposed to you, are completely and utterly different from you. You can share afternoon tea and biscuits while have a civil but heated debate about everything under the sun. And you can still be friends and neighbours when you've agreed to disagree.
Just because this is a cliche does not make it less true.
It seems trite to have to say this, but it is one of the most valuable life lessons I ever learnt from my family, that you can be resolute in your own opinions, ideals and values, and yet have a home which is open to those who disagree with you, are diametrically opposed to you, are completely and utterly different from you. You can share afternoon tea and biscuits while have a civil but heated debate about everything under the sun. And you can still be friends and neighbours when you've agreed to disagree.
Just because this is a cliche does not make it less true.
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