Opinions

“What is Tribefest?” the woman on the elevator asked me as she quizzically examined my conference name tag. “Ummm, it’s a young Jewish leadership conference” I replied uncertainly. “What’s that all about?” the man seated across the poker table from me asked upon glancing at my badge. “Well, you see, it’s a celebration of Jewish music, art and culture” I stammered. “Sounds like an excuse to go to throw a big party” the man laughed in reply.

The truth is that “Tribefest,” officially billed as “an entertaining, interactive and educational celebration for more than 1,500 Jewish young adults (ages 22-45) from across North America” over the course of three days in Las Vegas, was all of those things … and more. Designed to attract young Jews to the Federation, the conference was created with my generation’s multi-tasking, iPhone-addicted tendencies in mind. In other words, the idea was seemingly to throw as much programming at attendees as possible with the hope that something would connect.
Thus the opening event included speeches from perhaps the most eclectic group of Jews ever assembled, including: a beat-poet, a congresswoman, an Israeli counterterrorist and former child actress. This “opening ceremony” was immediately preceded by nine (nine!) simultaneous breakout sessions which one could choose to attend covering topics as diverse as: interfaith families, Israeli entrepreneurship, Jews in American politics and a film about unconventional Judaism titled “Punk Jews.” Just as the “Sin City” marketing campaign implies — it really was possible to create your own adventure.

And for someone with a short attention span such as myself — someone who has bounced from city to city (New Orleans to Chicago and back home to KC) and from career to career (from business and accounting to medical school) — I found this to be a good thing. Upon arrival I was most excited about hearing from author Ben Mezerich (author of the book upon which the Oscar-nominated film “The Social Network” was based) and NFL team owners Mark Wilf (Minnesota Vikings) and Jonathan Kraft (New England Patriots). Perhaps unsurprisingly, however, my attention quickly drifted elsewhere. I wandered into a session titled “Adapting to Israeli Culture: An Inside Look From the Heart of Tel Aviv” which inspired me to inquire about the Federation’s “National Young Leadership” trip to Israel this summer. I found myself chatting with young entrepreneurs as they excitedly discussed their attempts to launch companies to rival Groupon and JDate. And I found myself mesmerized by the talent of Israeli “hip-hop violinist” Miri Ben-Ari as she performed a short set at an evening entertainment event.

All of which was fun and interesting but I, along with many other attendees, was still confused about what the event’s unifying message was. At least I was before listening to the dynamic and poignant speech delivered by Alina Gerlovin Spaulding which recounted how contributions to the Federation enabled her family’s emigration from an oppressive Eastern European nation to the United States. Gerlovin Spaulding spoke movingly about how her father — a former USSR Olympic hopeful — was near-death after a career-ending injury until the Federation stepped in with financial assistance and preserved his life and a future for his family. It underscored the fact that yes, although we all traveled to Las Vegas partly (or mostly) to have a good time, we were also there to take part in something bigger and more important. We were there to, in some way — any way — make a connection with an organization that can literally save lives. Mission accomplished, Tribefest.

Greg Herman traveled with six other young adults from Kansas City to the Jewish Federation of North America’s Tribefest, which took place March 6-8 in Las Vegas.

Earlier this month, I woke up to a YouTube video showcasing Christian Dior’s Creative Director John Galliano taunting a Jewish couple in a Paris bar. The drunken darling of fashion design was saying he “loved Hitler” — the criminal responsible for slaughtering six million Jews — and suggested his regret that Hitler didn’t finish the job by “gassing” all Jews.

In no time, this anti-Semitic rant went viral, angering Jews everywhere. I can just imagine the feelings of France’s beleaguered Jewish community, where the shocking rise in anti-Semitic attacks has caused a large percentage of Jews to leave the country or move to large cities.
Would the iconic Galliano’s rant spark deadly violence against Jews or would it be effectively confronted?

As the JCC celebrated Purim last week, the holiday commemorating arguably the first time a Jewish community faced destruction due to anti-Semitic hatred, I was struck by the eerie similarities between the Galliano and Purim stories.

According to the Purim legend, more than 2,000 years ago the prime minister of the Persian Empire, Haman, decided to kill all Jews because their leader, Mordecai, declined to bow down to him.

In the end, the Jews were saved because one woman had the courage to speak out — at great personal risk.

This heroine, Queen Esther, a Jewish girl, was recently taken by the King Ahashvayrosh to be his bride after an empire-wide search. But Esther dared not reveal her Jewish ancestry.

Though prodded by Mordecai to intervene with the King on behalf of her people after Haman publicized his deadly decree, Esther was reluctant. The King’s former queen had been killed for expressing herself, and Esther wasn’t sure how Ahashvayrosh would respond to her getting involved with political matters or the revelation that she was Jewish.

Finally, Esther exposed Haman’s plan to the king. Enraged at Haman’s vanity and pretentiousness, King Ashashvayrosh put Haman and his minions to death.

Galliano as Haman?

In Persia, Haman’s hatred unearthed enough xenophobia to mobilize a fighting force to carry out his deadly plan against defenseless Jewish citizens.

While not on the same scale, I wondered if Galliano’s tirade would similarly inspire haters to come out of the woodwork? Would it result in increased attacks on innocent French Jews and minorities?

It certainly wouldn’t be the first time this happened.

And even if no violence ensued, would the standard cast of Jewish organizations denouncing Galliano be enough to spur the good people — or Christian Dior — to take action against such a high profile bigot?

I had my doubts. And then, “Purim” happened.

This time, it wasn’t a queen, but a “Black Swan,” whose simple statement triggered the downfall of Galliano — today’s narcissistic caricature of Haman — and inspired good people to do the right thing.

“I am deeply shocked and disgusted by the video of John Galliano’s comments that surfaced today,” said Natalie Portman, the Oscar-winning actress and Christian Dior model and spokeswoman. “In light of the video and as an individual who is proud to be Jewish, I will not be associated with Mr. Galliano in any way.”

The next week, Galliano was fired by the king of the Christian Dior empire, CEO Sidney Toledano.

Toledano’s swift action was breath-taking, courageous and heroic. He could have made excuses for his superstar designer or merely censured him to protect the image of his company. Instead, Newsweek reported, “At the Paris couture shows, Christian Dior brilliantly erased the anti-Semitic eruption of its mercurial creative director” and set the right example for business and political leaders worldwide.

Toledano simply did the right thing. He uncharacteristically stood up to his company’s cash cow — and put it out to pasture.

While Galliano may have been sent packing if Portman had not spoken out, I do believe she was the difference-maker in this story.

Like Queen Esther, Portman could have chosen to maintain her safe position and lucrative lifestyle instead of making waves. She could have hidden behind the public figures whose jobs are to condemn bigotry.

Would anyone have really noticed if Portman stayed silent?

Instead, with great dignity and without rancor, Portman renounced her relationship with Galliano and the company that bankrolled his fame. This simple act of moral leadership and defiance set the stage for closing the curtain on Galliano.

There are many examples throughout human history — and in our daily lives — when a single, courageous voice emerges though all the white noise and pierces ambivalence to injustice.

This time it was Portman’s. Who will answer the challenge tomorrow?

Jacob Schreiber is the executive director of the Jewish Community Center of Greater Kansas City and lives in Leawood. He can be reached at .

QUESTION: We are being married in the near future in a traditional wedding ceremony. We were told by the rabbi that we could use two rings in the ceremony but they were to be given at different times and not in the same part of the ceremony. What is this all about?

ANSWER: To answer this question one has to speak a little about the history of the “double ring ceremony.” Prior to the late 1800s there was no such thing as a “double ring ceremony” in ANY religion! The concept of the bride giving her groom a ring developed in the late 1800s and early 1900s in Christianity. I presume it was seen as a sign of sexual equality.

Since the concept of a second ring being given by the bride to her groom began as a Christian ceremony, it should not be surprising that the more traditional wings of Judaism, particularly Orthodoxy, was reluctant to permit that as part of the Jewish ceremony.

There is a further complication in terms of giving a second ring. The Talmud talks about the various means and ways by which one can create a marital bond. One such means is by the groom giving his bride a ring. There are numerous ways of creating a marriage in Judaism, including a common law marriage tolerated but frowned upon in Jewish law. One of the topics discussed in the Talmud is that a marriage should not be created by means of an “exchange.” An exchange means where the groom gives his bride something and in return the bride gives something to the groom at the same time.

The reason that Jewish law frowns upon an “exchange ceremony” is because the groom has to be seen as clearly giving his wife a gift creating the marital bond. If the wife were to immediately turn around and return the same type of gift, such as a ring, to her husband it could bring some question on the ceremony, which might be seen as an “exchange ceremony.” The objection to the second ring has nothing to do with women’s rights or equality, but a legalism where the exchanging of rings is seen as very questionable in Jewish law.

Many Orthodox rabbis therefore will not perform a double ring ceremony at all. Some more liberal Orthodox rabbis and traditional rabbis as well as more traditional Conservative rabbis will permit a double ring in the following fashion. The giving of the second ring by the bride to the groom is separated and designated to a later part of the ceremony where there can be no appearance of “an exchange of rings.” Furthermore, if the bride opts to say something when she presents a ring to her husband, it CANNOT be the same wording that the groom uses in giving the ring to his bride because her act does not have the same legal consequence as his presenting a ring to her.

Many traditional brides and grooms will not use a second ring during the ceremony, but if the groom is going to wear a ring, he will put it on immediately after the ceremony.
One of my upcoming brides was surprised recently to find out that one did not have to have the bride giving a second ring to her groom; that a one-ring ceremony was not only permissible but preferable in Jewish law.

It is also interesting to note that Judaism because of its uniqueness likes to maintain its own traditions and customs separate from Christianity or any other religion. Therefore, if traditions and customs that were even originally Jewish become the mainstay of another faith — such as kneeling in Catholicism — then Judaism traditionally drops those practices that have become so Christianized. I suspect that some of the reluctance by many of the Orthodox rabbis to officiate at a double ring ceremony is based on the fact that its roots are in Christianity.

I am always moved by military honors at funerals. Often, when officiating at a funeral for a member of “the great generation,” as the people who lived through World War II are called, I witness the moving speeches, the flag folding, the taps; all signs and symbols of a grateful nation for the efforts and sacrifices that a particular individual made to ensure our current freedom and peace. Above all, however, what moves me is the realization that being American and being Jewish are intrinsically intertwined. Both identities are not in conflict, they complement each other. One cannot be a good Jew without being a loyal citizen of this country that welcomed our ancestors.

In Eastern Europe, Jews did not feel, nor were they made to feel, as true citizens of their countries. The relationship between Jews and their countries’ government and rulers was often difficult. Jews created all kind of subterfuges to survive. At the same time, Jews served with distinction and many gave their lives for their countries during several wars, including World War I and World War II. For instance in Poland, Jews comprised 10 percent of the military at the outset of WW II.

Military conscription and fighting for countries that denied the Jews even basic rights was not high in the list of priorities for most Jews. Thus, they engaged in bribes and tricks to avoid conscription. Among the survival tricks that Jews engaged in to avoid being drafted in the army was what came to be known as “the Jewish injury.” My own maternal great-grandfather had one of those. He did not have half of his index finger. I was told that it had been blown away by an “accidental shot.” This injury, which on the outset of WW I was sanctioned by rabbinic authorities, consisted of someone shooting at or cutting a part of the right index finger, the one body part absolutely crucial to shoot a rifle. With that injury, young men were automatically exempted from conscription. By sacrificing a small part of their bodies, they potentially saved their lives by avoiding going into battle.

Another common subterfuge used to avoid military conscription was not to file a death certificate for a boy who had died at a very young age (unfortunately a common occurrence); and then to use that birth certificate for a baby born a few years later. The reason for doing this, was that parents were able to send the second child in lieu of the first child (the one who had died) when he would be due for military conscription. The second child was sent home given that he would be too small to serve in the army. The army recruiters would assume he was 18 when in reality he may have only been 13 or 14.

I assume many readers may be offended by my telling of these events that appear to be less than honorable. Yet, I assume that our ancestors in Eastern Europe did what they had to do to survive and I can’t blame them. At the same time we must realize how fortunate we are to live in a time and place where we are happy and proud citizens of our country. Every time I am at the Jewish Community Center I stop to admire all the names engraved in the Jewish War Veterans display cases and think about how much we all owe our war veterans. I urge you to do the same next time you are at the JCC.

Thank you Louis Memorial Chapel

Last week we held the funeral for our mother, Judy Cooper, of blessed memory.

One of the best memories we have taken with us from this is the incredible way we were treated by everyone at Louis.

No head of state could have been made to feel more comfortable and/or important. They anticipated every need and took care to make sure all was handled perfectly.

Thank you all, you are to be commended. You weren’t just doing your jobs; you exemplified what it means to care about your chosen careers and the people with whom you come in contact.

Stand with us

The Boycott, Sanctions, Divestment (BDS) movement is an existential threat to Israel, according to Rabbi Daniel Gordis who spoke so eloquently about this threat at this week’s AIPAC Kansas City Israel Action Forum. Yet, the BDS movement has not received the attention it deserves from the Jewish community. There is one international organization, Stand With Us, whose focus is to “challenge the misinformation that often surrounds the Middle East conflict.” Stand With Us proactively addresses the BDS movement through education, resources, speakers, conferences and campus activism. The organization uses the Internet very effectively to spread its positive message. I urge those who care about the survival of Israel to “friend” Stand With Us on Facebook and to check out its website, www.standwithus.org. Stand With Us is about grassroots involvement; with just a few clicks you can make a difference on this critical issue.

Appalling support

Recently you published an announcement about Boy Scout Shabbat services to be held on Feb. 26 and Mar. 12. In my opinion, the sponsorship of Boy Scout and Cub Scout troops by Beth Shalom and Kehilath Israel, respectively, for the Kansas City Jewish community is a stain on what I had believed was the community’s commitment to universal human rights, opposition to all types of discrimination, and tikkun olam.

Since 1991, openly homosexual individuals have been officially prohibited from leadership positions in the Boy Scouts of America (BSA). And if a Scout admits to being a homosexual, the Boy Scouts’ policy is to instantly terminate his association with the BSA. Although the U.S. Supreme Court ruled in 2000 that the BSA can ban gays, members as well as leaders, from being involved in Scouting (notably supported by Orthodox Jewish organizations), I am appalled that local Jewish institutions continue to support as organization that blatantly, albeit legally, discriminates against gay males. By excluding gay men from leadership positions, gay teenagers are denied the opportunity to be mentored and counseled by positive gay role models.

Both the Union for Reform Judaism and the Central Conference of American Rabbis have adopted formal resolutions endorsing civil rights for gays and lesbians, including same-gender civil marriages, and the Religious Action Center of Reform Judaism issued a statement calling on Jewish families and congregations to sever ties with BSA, calling the BSA policy incompatible with the organization’s beliefs. Nationwide, many Jewish congregations across religious movements have severed ties with the BSA because of its discrimination. However, there is a paucity of Jewish organizations, nationally and locally, that have stood up in support of equality in Scouting.

Are we not all created in the image of God and deserving of equal treatment? Although as U.S. citizens we have the right of free association, should local Jewish institutions be associated with the BSA, which practices institutional discrimination? I am extremely disappointed that the local Jewish community and two sponsoring congregations continue to support an association that practices hate.

The Triangle Shirtwaist Factory Fire that took place in New York City a century ago is now being memorialized in programs across the country. It took that fire on March 25, 1911, and the deaths of 146 innocent garment workers — mostly women, mostly Jewish, mostly immigrants — to bring about meaningful safety regulations, and to respect the call of workers struggling to secure the benefits of union membership. Many of our grandparents and great-grandparents played a critical role in building a strong and vibrant labor movement with the hope that it would endure and remain a permanent feature of American life. Through their actions and their struggle, our lives and the lives of most Americans were made better. Today, those hard-fought gains are under threat in communities across the United States.

What has emerged in Wisconsin, Ohio, Indiana and across America is an attack against working men and women in both the public and private sector. The targets are the public employees now, but their intention is to come after all unionized workers.

The federal government, using taxpayer money, bailed out the banks and saved Wall Street. Now, corporate leaders and the elected officials they support are saying thank you by demanding tax cuts for the wealthiest Americans and budgets balanced on the backs of working people — including many in the Jewish community. It’s a perverse form of gratitude.
The budget deficits cited to rationalize the attacks on public service workers’ collective bargaining rights are nothing more than a diversion: the real aim is to debilitate the labor movement state by state, for political, not economic, ends, and in doing so, curtail fundamental rights for all working people. That is why all of us need to speak up, now.

Fortunately, the latest opinion polls show that a vast majority of Americans continue to support the legal right of working people to be represented by the union of their choice, and to engage in collective bargaining. But as caring Jews, as thoughtful Americans, we must not become complacent — we must continue to speak out against the governor of Wisconsin and others of his ilk trying to dismantle the unions founded by our forefathers and foremothers and erode the workplace protections they fought so hard to achieve.

Many Jewish texts, from the Torah through the Talmud, deal specifically with the treatment of workers. The Torah urges “justice, justice, shall you pursue.” There is, then, a deeply moral, historical and theological basis for our efforts to close the widening gap between the rich and poor, and to prevent growing economic instability that will be detrimental for all Americans. This demands that we strengthen, not weaken, private and public sector unions to ensure that current and aspiring middle class Americans attain a decent standard of living and greater economic security.

The history of the American Jewish community is one of upward mobility and expanding economic opportunity. But upward mobility and shared prosperity cannot be achieved by lowering job standards and pitting workers against each other — which is what some would like to do. The artificial divisions that are part of the attack against organized labor must be challenged — by unions and their community allies as well. The Jewish Labor Committee is proud of our work to bring the Jewish community and the labor movement together in common cause — and we invite you to join us. If not now, when?

Durable coalitions that include organized labor and the organized Jewish community need to support policies that will boost overall working conditions and lift up workers who are the least well-off. We know from our own experience that the middle class was built not by making jobs worse but making jobs better: unions fought hard to raise standards across industries and occupations, and we were all better off for it.

Remembering what Jews once did and continue to do for working people and for a strong American economy should make us hopeful about our ability to safeguard a society that promotes justice, and ensures equality and fairness for all.

It took that terrible fire a century ago to shock many into finally accepting the need for reform, and to defend the interests of workers. Solidarity with garment workers, and among workers of diverse kinds, became a daily bond that fortified our own communities. We must remember this today as we remember those who perished in the Triangle Shirtwaist Factory Fire 100 years ago, and now honor the courageous men and women of Wisconsin, and all working people whose basic rights are under attack.

Stuart Appelbaum is president of the Jewish Labor Committee and president of the Retail, Wholesale and Department Store Union, UFCW.

Another view

Cheer up, Hosni Mubarak! You still have one supporter — Shoula Romano Horing.

Ira Stein
Leawood, Kan.

I have fond memories of my grandmothers and my own mother getting ready to light Sabbath candles. Right before lighting candles, however, they would rush to get some coins for me and my brother or cousins to drop in a pushke, a tzedakah box. It was a blue and white box supplied by the Jewish National Fund, and the money was meant to help plant trees in Israel.

Obviously the good people at the JNF were aware of kids like me who would try to remove coins from the pushke, so it had little metal pieces hanging in from the inside that prevented one from trying to remove some coins when adults where not looking! I assume many people may have similar memories and many keep this practice till this day. Giving tzedakah right before lighting Shabbat candles is a way of adding one more mitzvah, of getting one more meritorious action in before the week is over.

I wonder, however, how many people know about the origin of the pushke. Would you believe that it is connected with a rabbi who lived almost 1,900 years ago, and with proto-zionism? There has been an uninterrupted Jewish presence in the Land of Israel. Even after the destruction of Jerusalem by the Romans and the subsequent exile of Jews to Rome, and throughout history Jews, have lived in Israel and even moved there from other places in the world. One of their greatest difficulties was that there were no ways to make a living in Israel, there was almost no economy then. Thus, they had to rely on help coming from Jewish communities outside of Israel.

In 1830, Jews from Galicia (Poland) who had come to the land of Israel to spend a lifetime pursuing their Torah studies on a full-time basis created the first charity of its kind: the Kolel Chibas Jerusalem Rabbi Meir Baal Haness Charity. Its goal was to sponsor the upkeep of the institution itself and the living expenses of the students and their families. It was founded in the Orthodox quarter of Mea Shearim and it still exists. Through a network of emissaries, tzedakah boxes were distributed and collected periodically throughout Poland and later in other communities as well.

The charity was named after Rabbi Meir, the miracle maker. He was a Jewish sage who lived in the time of the Mishna. According to a legend, his father was a descendant of the Roman Emperor Nero who had converted to Judaism. He was married to Bruriah, who was extremely wise as well as beautiful and is one of the few women cited in the Gemara. I assume that the decision of naming the charity after Rabbi Meir was a brilliant marketing device. According to the Talmud, prior to Rabbi Meier Baal Haness’ death, he observed the terrible situation that resulted from the hunger in Eretz Yisrael. He proclaimed that he would intercede in Heaven for whoever would give tzedakah for his soul, and the money should be distributed to the poor in the land of Israel. From this tradition derived the custom of giving charity to the tzedakah of Rabbi Meyer Baal Haness when one is in a situation of any need or distress.

The idea of a pushke, or tzedakah box, was so popular that the Jewish National Fund adopted it, and from there comes the blue and white box that is so familiar to us.

Jews around the world will celebrate Purim on the 14th of Adar, March 19, except in cities which were walled at the time of Joshua, like Jerusalem. In that case, Jerusalemites will celebrate on the 15th of Adar, the evening of March 20.

During the past few weeks, I’ve been walking around Jerusalem, sometimes on cold, crisp, sunny days when the wind was normal, sometimes when it was rainy and sometimes when it was a bit warmer to see the signs of the upcoming Purim holiday.

The first sign was in bakeries. Last year an article reported that during Purim Israelis eat 24.5 million hamantaschen. The same article said the average Israeli eats five during the holiday, the ones with poppy seed filling being the most popular.

What is the good news? Hamantaschen are an excellent source of calcium.

What is the bad news? Each 50-gram hamantasch has 200 calories. The poppy seeds in the popular filling contain high amounts of oil but also fiber, calcium and iron.

Bakeries are already selling hamantaschen. They range in price from $6 for a kilo (2.2 pounds) to $15.06 and come in a variety of flavors including the popular poppy seed, chocolate, date, nuts and halva.

When Israelis aren’t thinking about hamantaschen, they are thinking about what they will wear during the celebration. Come Purim week, adults and children alike will be walking around town in costumes because in Israel, everyone loves to dress up!

It’s often hard to distinguish the costumes at a lot of stores because they are all covered in plastic coverings. However, I was able to detect a large number of costumes of Queen Esther, princesses, policemen, bunnies, soldiers and Superman.

Aside from complete costumes, there are also wigs, bunny ears, masks, capes, braids, colored glasses, hose, gloves, fans, jewelry, and shoes. Mustaches, beards, lipstick, nail polish, glitter and sprays of different colors.

Barry isn’t big on costumes but says he’ll wear a great looking leather cowboy hat he bought here. I love costumes and will probably dream up something wearing a long, black check jumper which has let me be Maria from Sound of Music (with cardboard guitar) and Dorothy from Kansas which I enjoyed the most!

While writing these words, another revolution is happening in Libya. Hundreds of people are getting killed on the streets only because they have had enough of the dictatorship of Gadhafi. We are witnessing significant sociological events that are taking place in the Arab world and it seems that this is a time of awakening … much like 1848 in Europe. In 1848, Napoleon’s soldiers brought the ideas of freedom and liberty from the tyrant’s regimes; today it’s Facebook, Twitter and the Internet. The global village is reaching to new places all the time and the connection that we have with one another is crossing continents and cultures.

The culture of the dictator’s regimes in the Arab world has existed since the dawn of history. In most cases, the Arab tyrants repressed their people, resulting in personal financial gain. Oddly enough, many of these dictators initially rose to power from the socialist spirit. In addition to all of this, most dictators in Arab countries rule populations that are deeply divided between unique tribal and/or religious cultures. In fact, Iran is one of the only countries in the Arab world that is defined by historical borders and not borders that were made by a European empire — one which didn’t consider the cultural differences in those countries. That fact is now more important than ever, as it teaches us that there may be many faces to those revolutions in the Arab world.

It’s hard for us to understand the social processes that are going on in the Arab world while looking through Western eyes, which are convinced in the righteousness of the democratic way and look at it as something obvious and natural. We Westerners view revolution as the quickest way to another democracy in the world; for more widespread justice and liberty.

But it is not so. Gaining a democracy is a long and tedious process. Just like a baby, democracy needs parents who are prepared for it. The birth is not enough. As with raising children, there is a long and slow process of education and development.

The Arab nations are not used to democratic regimes. A democratic regime requires education: education for freedom of thoughts, critical views and understanding for the limits of the freedom under a democracy.

The people in Libya, Egypt, Tunisia, etc., will have to deal with many challenges: to agree on a new regime; to keep it stable and to decide what the common goals of those nations are. It is not an impossible goal, as history shows us. But it is a long process that will take time, a process during which we won’t see much stability in those regimes.

Today, through Western eyes, we can’t say which forces will take control on those important countries tomorrow. Will they be extreme Islamic forces? Will it be a different tyrant? Will it be a democracy in the making after all? And what will it decide on its approach toward the West? Toward Israel?

As we witness these important events, we cannot predict the outcome. Only time will tell.
What we can do now is ask ourselves what can we learn as citizens of democratic countries? What can we learn about the power that we have in a democratic society? Are we using our power to create changes in our world, or are we satisfied in only changing our vote every four years? What kind of responsibility do we have in changing the world around us? Do we have a responsibility for future generations?

As an Israeli I look at the events in the Middle East, a region that is saturated with revolutions and lack of stability, democracy or freedom, and I understand that it’s too early to know how the situation in the Arab countries will affect the state of Israel. One scenario is the escalation of Islamic fundamentalist regimes. Another scenario is keeping the status quo with Israel. The last scenario, and the one that I hope for, is this: efforts will be made for peace between a just and enlightened regime with the state of Israel.

I am not to decide which regime is better for the Arab nations. I only hope that they will choose a system that will be the best for them and for their culture. The only concern of the Israeli people about the situation is that extremists will take control.

Let us hope that the end results for all of us is a peaceful Middle East.