ARZA Statement on the Kotel Crisis and Conversion Bill: Two Attempts to Disenfranchise Non-Orthodox Jews

26 Monday Jun 2017

Posted by rabbijohnrosove in American Jewish Life, Israel/Zionism, Jewish History, Jewish Identity, Social Justice, Women's Rights

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On June 25, the Israeli cabinet capitulated to extremist pressure and froze its agreed-upon plan to develop an egalitarian worship space at the Western Wall (Ha-Kotel Ha-Ma’aravi). On the same day, it advanced a bill that would grant the ultra-Orthodox Chief Rabbinate exclusive control over conversions in Israel.

ARZA condemns both of these outrageous actions which, if allowed to stand, will cement the power of the ultra-Orthodox minority in Israel at the expense of Jewish unity and pluralism, undermine religious freedom in the State of Israel, and open a schism between Israel and world Jewry.

ARZA and the Reform Jewish movement celebrated the January 2016 agreement that promised investing in and constructing an egalitarian prayer space at Robinson’s Arch, just south of the existing Western Wall plaza, that would be equal in size and significance to the traditional Kotel prayer space. This was a milestone for compromise and unity; in Prime Minister Netanyahu’s words, it endorsed “One Wall for One People.”

Unfortunately, the compromise (that included the ultra-Orthodox Administrator of the Western Wall Plaza) was rejected by other religious extremists, who opposed any proposal that legitimates non-Orthodox Judaism. In the days following the agreement, extremist officials and the publicly funded Office of the Chief Rabbinate littered Jerusalem with placards calling for the “liberation” of the Kotel from the “demonic” machinations of liberal Jews, and threatened a coalition crisis for the government.

Prime Minister Netanyahu and his ruling coalition government’s succumbing to ultra-Orthodox pressure by halting the implementation of the Western Wall compromise is a tragic selling-out and betrayal of non-Orthodox Jews for the sake of political expedience, as vocal critics on the right and left have maintained. Reneging on the Kotel compromise is an abandonment of the principle of klal yisrael (Jewish unity) and a denial of the legitimacy of the majority of American Jews’ religious expression.

It is also a rejection of Zionism itself, which is premised on the idea of collective Jewish peoplehood as expressed by the Jewish state. These two decisions give preference to one extremist interpretation of Judaism over that of the majority, exacerbating a disturbing antidemocratic movement in Israel where religious freedom is endangered.

Some commentators have called these bills the trigger for American Jewry to abandon Israel. As the voice of Reform Zionism in America, we refuse this option: In fact, the reason for our outrage is precisely because of our movement’s deep and unending commitment to Israel. We fear that the extremist ideology expressed in the government’s action against the Kotel compromise and the conversion bill will drive Jews—especially the younger generation—away from Israel. We will continue to express our Zionist love for Israel by working for an Israel that reflects the vibrant tapestry of Jewish expression, free from religious coercion.

We call upon the Israeli government and Prime Minister Benjamin Netanyahu to resume their commitment to establishing a Kotel for all, and to reject the conversion bill that would hand more unfettered powered to the ultra-Orthodox political parties and Chief Rabbinate. We call upon synagogues in every religious stream, Federations, and all Jews to demand that Israel enact measures to be open and inclusive to all forms of Jewish expression in the face of antidemocratic forces from within the government and society at large.

Israel must remain true to its founding Zionist vision expressed in its Declaration of Independence: “[Israel] will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex; it will guarantee freedom of religion, conscience, language, education and culture.”

It is a sad irony that in the 21^st century, Israel remains one of the few remaining places where Jews cannot express their religious freedom. For the sake of Zion, we cannot remain silent; even in the face of this betrayal, we remain committed in love to building Israel based on our people’s ideals of freedom, inclusion, and democracy.

Rabbi John Rosove Rabbi Josh Weinberg
ARZA Board Chair ARZA President

For my congregation and me this is personal

21 Wednesday Jun 2017

Posted by rabbijohnrosove in Israel/Zionism, Jewish History, Jewish Identity, Social Justice, Women's Rights

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Rabbi Galit Cohen Kedem of Holon, Israel and me

Thankfully, there’s a happy ending to this story.

Temple Israel of Hollywood in Los Angeles enjoys a close sister-synagogue relationship with an emerging Israeli Reform synagogue in Holon, Israel, just fifteen minutes drive from Tel Aviv.

Their Rabbi, Galit Cohen Kedem, is a 40 year-old mother of three who was ordained several years ago at the Jerusalem campus of the Hebrew Union College and is one of 100 Israeli ordained Reform Rabbis serving communities in Israel.

Five years ago, Rabbi Galit and her emerging Reform synagogue community created Gan Tarbut Ivrit, a state-funded public school. They did so in full cooperation with the education department at the Holon municipality and with the Israel Ministry of Education. The school received official status and certification from all the relevant local and national authorities.

The concept of a “growing school” is one that begins with kindergarten and adds a new grade level each year. The school is planning to add a 3^rd grade class this coming fall and will welcome 100 students. Gan Tarbut Ivrit works in similar ways to North American magnet schools in that it welcomes students from throughout the city of Holon.

Until the beginning of May of this year, the attitude of the Holon Municipality was positive and supportive. All great – so far!

Since it was established, the school program has been held within a hosting school, and it was understood by Rabbi Cohen Kedem and the students’ parents that as the school grew it would require additional classrooms in a different location due to space limitations in the first host school. The congregational leadership began negotiations with the Holon municipality and education department earlier this year to find alternative space. All municipal bodies joined cooperatively in the effort.

As a temporary solution for the coming year, the Director General of the Holon municipality (Yossi Silman) and the city education department offered three additional classrooms to be opened in a different public school in the city. The school would run independently of the host school. However, upon learning of this arrangement, a group of parents from the new hosting school, encouraged by extremist Haredi ultra-Orthodox forces vetoed the plan. In a meeting with the principal of the new host school these parents aggressively and verbally threatened Rabbi Cohen Kedem and, remarkably, they threatened the school’s children of the school. Then they submitted a strongly worded complaint to the education department and municipality.

To the shock and surprise of the Reform synagogue community and school leadership, at a meeting that was held only a few days following this incident, the Holon Municipality Director General rescinded the municipality’s responsibility for the program altogether. The families of these children were told that there would now be no place at all in the entire city of Holon of 200,000 residents for this one school to operate.

Rabbi Cohen Kedem learned from various sources that ultra-Orthodox political representatives in the city from the Shas party pressured the Mayor to close the school for one reason and one reason alone – it is affiliated with the Israeli Reform Movement.

The Israel Movement for Progressive Reform Judaism (IMPJ) jumped into action on behalf of the children and parents of this new school and entered into negotiations with the proper authorities. At the same time, the Israeli Reform leadership called upon ARZA (the Association of Reform Zionists of America – USA and ARZA – Canada) to contact as many Israeli Consuls General as possible and ask them to contact the Israeli Foreign Ministry and Education Ministry to express our support for the Holon Reform movement school. We did so.

I informed our new Consul General representing the Southwestern United States, the Honorable Sam Grundwerg.

Rabbi Mona Alfi of Temple B’nai Israel in Sacramento, California (who also enjoys a sister synagogue relationship with Kehilat Kodesh V’Chol and Rabbi Galit) informed Israel’s Consul General to the Pacific Northwest, the Honorable Dr. Andy David and asked him to send their message of support.

Rabbi Josh Weinberg, President of the Association of Reform Zionists of America (ARZA), and I (as ARZA Chair) briefed the Israeli Consul General in New York, the Honorable Dani Dayan, who communicated to the Israeli Foreign Ministry and Education Ministry headed by Naftali Bennet, the Minister of Education in whose party Dani Dayan is a leader. Mr. Dayan also personally called Rabbi Galit to express his support.

Miriam Pearlman, ARZA Canada President, asked the Consul General of Israel in Toronto representing Ontario and the Western Provinces of Canada, the Honorable Galit Baram, to send a message to Israel’s Foreign Ministry to register that community’s concern that the rights of the Reform movement in Holon.

Negotiations have been taking place for the past month between Holon’s Mayor and leaders of the Municipality and Rabbi Gilad Kariv, the Executive Director of the IMPJ as well as Rabbi Galit – and I am thrilled to post this letter sent a few days ago by Gilad and Galit to our Reform movement’s international leadership with their permission to share this with others.

I do so with great personal relief and with the knowledge that not only will those parents and children in Holon, Israel be able to educate their children in the public school system according to their Reform movement values, but that our movement’s success can be a precedent for more such efforts.

Dear Friends,

It is with great pleasure and relief that we send you this email to update you that a solution has been found for the “Tarbut Ivrit” program in Holon.

As you know, over the past few weeks we had experienced an extreme backlash in the city, whereby both city officials and parents refused to allow us the use of classrooms in one of the city’s schools, in light of our expansion and lack of classrooms at the “Nitzanim” school. At one point in the process the municipality even cancelled our certification. We were prepared to take legal steps and have you engage with us in an international campaign. This backlash reached the level of violent verbal threats and near despair. Finally, a few days ago, with the help and support of the regional superintendent and representatives from the Ministry of Education, we were able to reach a resolution with the municipality, whereby classrooms would be found in the “Nitzanim” school for the coming year. This is the school we’ve been in over the past few years and we are happy to tell you that the parents association and the head of the school is in complete support of our being there. A solution for space for our additional grade level will be found. This was a great relief, especially considering that this was our ideal solution from the beginning.

On a personal note, there is no doubt that we had never experienced such behavior from people we work with on the municipal level before and were taken aback by people’s mere ability to act this way. At the same time, we are grateful to so many friends and partners, as well as parents and congregation activists, who stood by our side throughout this difficult period.

We want to take this opportunity to also thank you for your partnership, friendship and support throughout this struggle, as well as the action that many of you took in contacting local consuls general and other officials and speaking with them on our behalf. There is no question that this helped our struggle because as we reported previously the Foreign Ministry went to the city and told them to find a constructive solution. Our influence in the National Institutions was also a critical factor as both Boogi [Isaac] Hertzog [the leader of the opposition Zionist Union] and Danny Atar [Chairman of the Keren Kayemet L’Yisrael- JNF] intervened with the Mayor of Holon on our behalf.

We head into the summer with a great sigh of relief, ready to take on the new school year and focus on what we do well, pluralistic education and building our congregation. Holon is an incredible success story for our [Reform Israeli] movement and we believe will continue to grow and thrive.

We will of course keep you posted if there are any new developments. Hopefully from now on we will only have good news to report.

Again we can’t say enough how important your support for us was both from a moral point of view and of course for all the concrete things you did on our behalf.

Yours,

Rabbi Gilad Kariv and Rabbi Galit Cohen Kedem

The Torah is Political – Rabbis, Jews and Synagogues ought to be too – Follow-up

18 Sunday Jun 2017

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Divrei Torah, Ethics, Jewish History, Jewish Identity, Social Justice, Women's Rights

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The debate in the pages of the Los Angeles Jewish Journal between my colleagues Rabbi David Wolpe and Rabbi Rick Jacobs with comments from other colleagues as well about whether it is ever appropriate for rabbis to speak on “politics” from the bimah recalls a blog I wrote some time ago addressing this issue that I present here again with modification.

It’s important, however, before going any further to distinguish between politics, policy, and partisanship. I do not believe it is the rabbi’s place, under almost all circumstances, to ever endorse candidates for political office from the bimah. If they choose to do so as individuals, they have to accept the consequences of alienating members of their communities.

Supporting policy is a different matter, and Rabbi Wolpe believes that we rabbis are not ordained to discuss policy as such, regardless of what we personally believe. He notes as well that in our pews are people who have far more expertise on matters of policy than are we – and he is right.

However, though good people can bring to bear Jewish values and apply them to different policy options on the great moral and ethical challenges we face as a society, if the rabbi can apply Jewish texts and values to a particular policy position while recognizing that there is a legitimate position from Jewish tradition on the other side of the aisle, I see no harm in doing so especially if the rabbi says explicitly that he/she does not claim the last word.

The matter of politics and Judaism is a larger one, and it is that issue that I have written about in a former blog.

Here are the salient points I once wrote that are relevant here:

….Should we [rabbis and synagogues] speak collectively about contemporary issues confronting our nation in particular, such as health care, economic justice, prison reform, the poor, women’s and LGBTQ rights, racism, immigration, religious minorities, civil rights, climate change, war, and peace, etc? Or should we refrain and concentrate purely upon “spiritual” and ritual matters? What, if any, limitations should rabbis and synagogue communities impose upon themselves?

Before I offer a few operating principles that have guided me, it is important to understand what we mean by “politics.” Here is a good operative definition from Wikipedia:

“Politics (from Greek πολιτικός, “of, for, or relating to citizens”), is a process by which groups of people make collective decisions. The term is generally applied to the art or science of running governmental or state affairs. It also refers to behavior within civil governments. … It consists of “social relations involving authority or power” and refers to the regulation of public affairs within a political unit, and to the methods and tactics used to formulate and apply policy.”

The first question is this – Should rabbis and synagogue communities be “political” in the sense of this definition?

I believe we should and have every right to speak and act in the sense of the meaning above.

There are, of course, limitations. What we Rabbis, Jews, and synagogue communities say must be said on the basis of Jewish religious, ethical and moral principles that promote common decency, equality, justice, compassion, humility, human freedom, and peace as founded upon the values of B’tzelem Elohim (that every man, woman, and child is created in the Divine image and is therefore infinitely worthy and valuable) and Ohavei Am Yisrael (that we share a “love for the people of Israel”).

We need to remember as well when speaking that Jews hold multiple visions and positions on the myriad issues that face our community and society. Rav Shmuel (3rd century C.E. Babylonia) said “Eilu v’eilu divrei Elohim chayim – These and those are the words of the living God.” In other words, there are many legitimate and authentic religious and moral perspectives within Judaism that must be respected and deemed as Jewish values even when they seem to conflict.

In the realm of partisan politics, the American Jewish community has no unanimous political point of view, though since WWII between 60% and 90% of the American Jewish community has supported moderate and liberal policies and candidates for political office locally, at the state and national levels. We are a politically liberal community, but there are also conservatives among us.

The Reform movement (represented by the Religious Action Center in Washington, D.C., the social justice arm of the Union for Reform Judaism) has consistently taken moral, ethical, and religious positions on public policy issues that come before our government and in our society as a whole, though the RAC does not endorse candidates nor take positions on nominees for high government positions unless specifically determined conditions are met. The RAC’s positions on policies, however, are taken based on the Reform movement’s understanding of the Jewish mandate L’aken ha-olam b’malchut Shaddai (“To restore the world in the image of the dominion of God, which means for us to adhere to standards of justice, compassion and peace – i.e. Tikun olam).

There are a few operating principles that guide me personally when I speak or write:

I do not publicly endorse candidates for political office and have never done so in my 38 years as a congregational rabbi, except this past year when it was clear to me that the Republican candidate for President’s statements, tweets, and policy recommendations were, in my opinion, contrary to fundamental Jewish ethical principles and common decency. I did publicly endorse the Democratic candidate for President – the first time I have ever done so as a Rabbi;

When I offer divrei Torah, sermons, and blog posts, I do so always from the perspective of what I believe are the Jewish moral, ethical and religious principles and concerns involved. At times those statements are, indeed, “political,” but they are not “partisan.” That is a very big difference.

We as Jews ought never to claim to have the absolute Truth. There are many truths that often conflict with one another. Respect for opposing views is also a fundamental Jewish value. The synagogue ought to be a place where honest civil and respectful debate occurs. We at Temple Israel have invited people to speak in our congregation with whom many of us may not personally agree, I included;

When we speak in the media, we have an obligation explicitly to say that we do not speak for our synagogue community but only as individuals;

The Mishnah (2nd century CE) says “Talmud Torah k’neged kulam – the study of Torah leads to all the other mitzvot.” The Talmud emphasizes that action must proceed from learning.

Plato warned that passivity and withdrawal from the political realm carry terrible risks: “The penalty that good [people] pay for not being interested in politics is to be governed by [people] worse than themselves.”

Rabbi Joachim Prinz, the President of the American Jewish Congress who spoke in Washington, D.C. in August 1963 immediately before Dr. Martin Luther King delivered his “I have a dream speech” said the following:

“When I was the rabbi of the Jewish community in Berlin under the Hitler regime, I learned many things. The most important thing that I learned under those tragic circumstances was that bigotry and hatred are not ‘the most urgent problem. The most urgent, the most disgraceful, the most shameful and the most tragic problem is silence.

A great people which had created a great civilization had become a nation of silent onlookers. They remained silent in the face of hate, in the face of brutality and in the face of mass murder.

America must not become a nation of onlookers. America must not remain silent. Not merely black America, but all of America. It must speak up and act, from the President down to the humblest of us, and not for the sake of the Negro, not for the sake of the black community but for the sake of the image, the idea and the aspiration of America itself.

Our children, yours and mine in every school across the land, each morning pledge allegiance to the flag of the United States and to the republic for which it stands. They, the children, speak fervently and innocently of this land as the land of “liberty and justice for all.

The time, I believe, has come to work together – for it is not enough to hope together, and it is not enough to pray together, to work together that this children’s oath, pronounced every morning from Maine to California, from North to South, may become. a glorious, unshakeable reality in a morally renewed and united America.”

Respectfully,

Rabbi John Rosove

Fifty Years Later – A Time to Celebrate and Reflect

04 Sunday Jun 2017

Posted by rabbijohnrosove in American Jewish Life, Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Social Justice

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I remember well the anxiety I felt as a high school senior during those six days in June 1967 when the entire Arab world mobilized to destroy the State of Israel and push the Jews into the sea.

Knowing that Egypt, Syria, Jordan, Lebanon, and other Arab nations were preparing a coordinated attack against Israel, Israeli leaders took the tough decision to strike pre-emptively. Yet, no one was certain that Israel would or could survive. When the fighting ended, however, Israel had with lightning speed in only six days conquered the Sinai Peninsula, Gaza, the Old City of Jerusalem and its Jewish Quarter, East Jerusalem, the West Bank, and the Golan Heights. Jewish holy sites that had been inaccessible to Jews during the prior nineteen years were restored to Israel, and the relief and euphoria felt in Israel and throughout the Jewish world were powerful and palpable.

The fiftieth anniversary of the war this week shines a light on the great diversity of views about the meaning of the Israeli victory that the war provoked in the Jewish world. Much has been written about the war, its origins and implications for Israel, the Palestinians, world Jewry, the Middle East, and the international community.

For the Jewish people, there were many undeniable positives – the victory of the few over the many, the reunification of Jewish holy sites to the Jewish people, the conviction that Israel was a fact of history and there to stay and that it would defend itself mightily against any foe, and never again would there be another Holocaust.

There is no question that the war was justified and that the pre-emptive strike was a necessity for Israel’s survival. Many believe that had Israel not struck first the Jewish state could well have been overrun and destroyed. And so, on this significant jubilee anniversary, we Jews are entitled to celebrate unabashedly that remarkable victory by the Israeli Defense Forces.

However, there are significant moral, political and historical consequences associated with Israel’s victory in that war. The wisdom of holding territory and ruling indefinitely over a hostile Palestinian population has been debated since the end of the fighting in 1967.

David Ben-Gurion urged the government at that time to give back the conquered territory or risk corrupting the moral character and integrity of the State of Israel. No one listened nor heeded his words. Instead, successive Israeli governments followed a disastrous policy of settlement building even though it attempted on several occasions to negotiate a two-state solution with the Palestinians. The failure of those bonafide efforts has condemned Israel to perpetual conflict and endangers Israel’s Jewish and democratic character.

We in the Reform Zionist movement are not alone in opposing the occupation and supporting two states for two peoples resolution of the conflict because we believe that Zionism must be far more than justifying our physical presence on every dunam of what was once Biblical Israel.

Zionism is about reconstituting the Jewish people in our homeland, promoting the growth of Jewish and Hebrew culture, concretizing the great ethical principles articulated by the Biblical prophets, and promoting democratic principles as written in Israel’s Declaration of Independence.

Zionism is also about caring for our people in Israel and around the world and reaching out to other nations in times of crisis and need. Zionism seeks to fulfill the prophetic call to be an or lagoyim, a light to the nations of the world.

Though Israel lives in the real world of competing political interests and in a violent and dangerous region of the world necessitating it to attend constantly to its security needs and the safety of its citizens, security cannot become an excuse for the oppression of another people and the denial of their national rights.

This fiftieth anniversary is an occasion for the Jewish people to celebrate Israel’s victory in the 1967 war and an occasion to continue to advocate on behalf of the best interests of the Jewish state by striving to resolve the Israeli-Palestinian conflict regardless of the obstacles that are so obviously in the way.

“Why Judaism Matters” Pre-Order My Book to be published September 26

01 Thursday Jun 2017

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Book Recommendations, Divrei Torah, Ethics, Health and Well-Being, Inuyim - Prayer reflections and ruminations, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Social Justice

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My book “Why Judaism Matters – Letters of a Liberal Rabbi to His Children and the Millennial Generation” is a common sense guide and road map for a generation of young men and women who find Jewish orthodoxy, tradition, issues, and beliefs impenetrable in 21^st Century society. By illustrating how the tenets of Judaism still apply in our modern world, I offer direction not only to my own sons but to the sons and daughters of Reform Jews everywhere. My sons, Daniel and David, have written the Afterword. The book will be published on September 26 by Jewish Lights Publishing (a division of Turner Publishing).

Why Judaism Matters -Letters of a Liberal Rabbi to his Children and the Millennial Generation

Rabbi John Rosove

6 x 9, 240 pp, Paperback, 978-1-68336-705-5

http://www.jewishlights.com/page/product/978-1-68336-705-5

Why Judaism Matters: Letters of a Liberal Rabbi to his Children and the Millennial Generation – Kindle edition by Rabbi John Rosove.

Israeli Bright Light #8 – Yad b’Yad (Hand in Hand) Bi-Lingual Jerusalem High School

24 Wednesday May 2017

Posted by rabbijohnrosove in Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Jewish-Christian Relations, Jewish-Islamic Relations, Social Justice, Women's Rights

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As we walked the halls of the Max Rayne Hand in Hand Jerusalem School for students grades kindergarten through 12th grade (the school was founded in 1998 with 20 students and today has 696 students enrolled), the students were passing together between classes, laughing and talking as one might expect in any high school in Israel or America. But this is a different kind of school and there was much more than meets the eye here.

The students all appeared alike, but this is not a normal secular Israeli high school. It is a bi-lingual school, an experiment in bringing the diversity of students that live in Jerusalem together to learn about each other, to hear each other’s narratives, to discover the beauty in each other’s respective cultures, to work through stereotypes and prejudices, and to become friends and partners in a shared society.

The school is a microcosm of Jerusalem’s urban diversity and has students coming from Jewish and Arab neighborhoods all over East and West Jerusalem and includes Arab Christian, Muslim, Armenian Christian, Druze, Mizrahi, Ashkenazi, and Ethiopian Jews, and increasingly more religiously observant Jewish students.

The high school is like all good academic Israeli secular high schools, but Yad b’Yad includes what the directors describe as “a unique and supportive environment as our students become teenagers and prepare for life as adults after school, with dialogue groups, expressive arts, volunteering, and extensive civic studies.”

In the elementary school, all classes are taught by one Jewish and one Arab teacher. The kids learn Hebrew and Arabic, and the reality of racism and violence that characterize so much of the contact between Israelis and Palestinians does not exist here. It is what Mohammed Darawshe, the Director of Givat Haviva, told us is “a perfect model of a school in a shared society.”

Yes, Palestinian Arab citizens and Palestinians living in East Jerusalem have different perspectives and experiences than do Israeli Jewish citizens. But they talk and argue and listen and become friends.

I was moved deeply when I heard that during tense times such as the recent knife terror and the crossing points between East and West Jerusalem closed, Palestinian students living in East Jerusalem could not get home from school that is located in the southern area of West Jerusalem within sight of the Israeli neighborhood of Gilo beyond which is Bethlehem. So, what did they do? The Israeli Jewish students invited the East Jerusalem Palestinian students to stay in their homes until the checkpoints opened again. This could last days to weeks.

The school’s founders and leadership describe its mission as follows:

“Our Mission at Hand in Hand is to create a strong, inclusive, shared society in Israel through a network of Jewish-Arab integrated bilingual schools and organized communities. We currently operate integrated schools and communities in six locations with 1,578 Jewish and Arab students and more than 8000 community members. Over the next ten years, we aim to create a network of 10-15 schools supported and enhanced by community activities, altogether involving more than 20,000 Jewish and Arab Israeli citizens. Jews and Arabs – learning together, living together – and inspiring broad support for social inclusion and civic equality in Israel.”

Yad b’Yad is yet another grassroots effort to bring peace to the land of Israel/Palestine. Truly a bright light in our journey as a Temple Israel of Hollywood Leadership mission to Israel.

See the Yad b’Yad website for more information – https://www.handinhandk12.org/inform/why-we-exist

Rabbi John Rosove's Blog

Category Archives: Jewish Identity