This is a guest post by Leora Mallach, the Co-Founder and Director of Ganei Beantown: Beantown Jewish Gardens. You can join her this Sunday April 22nd to celebrate Earth Day at the first Boston Jewish Food Conference at Hebrew College in Newton Centre, MA. When not shifting paradigms in the Boston Jewish community, she can be found doing batik.
There feels to be a lot of energy currently around the “new Jewish food movement.” It’s not new, nor a passing fad, but a logical element within the continuum of the broader Jewish food conversation.
If we acknowledge it is a movement, and the growth in both national and place-based organizations over the last few years would indicate it is, we must consider where this momentum comes from. What we eat as Jews has been discussed, dictated and consumed from the earliest of days. The story of the migration of our ancestors and their adaption to local culture and cuisine is well documented. It has produced such great rifts like the debate over whose bagels are better: Montreal or NYC. (Duh, NYC)
All religion is interested in sustainability. According to Wikipedia , “Sustainability is the capacity to endure.” Our current rabbinic tradition has origins in the preservation of culture and community after the destruction of the Temple. We are a religious continually struggling with adaption to the period of galut (exile) while still holding true to values, ritual and community. This too has manifested and morphed over the centuries. More »
This is a guest post by Joelle Novey, Rabbi Fred Scherlinder Dobb, Rabbi David Shneyer, Jonah Adels, Phil Aroneanu, Laura Bellows, Lisa Jo Finstrom, Robert Friedman, Elizabeth Gaines, Johanna Galat, Richard Graves, Glenn Hurowitz, Joshua Kahn Russell, Lawrence MacDonald, Jeff Mann, Geri Maskell, Karen Menichelli, Sam Novey, Lore Rosenthal, Leslie Schwartz Leff, Harriet Shugarman, Joe Solomon, and Basia Yoffe, who were among 1,253 people arrested at the White House in August and September protesting the Keystone XL Pipeline.
We are Jewish folks who joined more than a thousand others in getting ourselves arrested in front of the White House this past summer protesting the Keystone XL Pipeline. Some of us are rabbis; many of us wore kippot that day; all of us did what we did because it felt, among other things, like a mitzvah.
Before the project was delayed last month, the pipeline would have carried crude oil from the Canadian tar sands across 1,700 miles and six states. The extraction of tar sands oil generates more heat-trapping climate pollution than other oil. Climate scientist James Hansen has said that fully exploiting the tar sands would essentially spell “game over” for our climate.
It would have been nice for us to know — as our Catholic, Methodist, Quaker, United Church of Christ, and Unitarian Universalist sisters and brothers knew — that our larger religious community supported our stand. But on the Keystone XL Pipeline, the major Jewish organizations were mostly silent. More »
My first year at camp as a kid was great: Sports, Arts and Crafts, Lake Front, Advanced Swimming and, of course, the coveted first dance with a girl. All of this was set against the bucolic setting of the NJ-YMHA-YWHA Jr. camp, Camp Nah-Jee-Wah. Two years later I would be off to California with my family but Camp Nah-Jee-Wah has always held a special place in my heart and so did that dance with Rachel Cohen-Stien-Berg-Steen (clearly it was much more important at the time).
All kidding aside, Jewish summer camp changed my life for the better. I learned more in five years as a camper at Camp Alonim than I did in more than a decade of religious school. I met my wife and a number of our lifelong friends at Greene Family Camp. I went into Jewish Community Work all because of the things that happened to me at camps.
The most important thing I learned at these camps besides being one of the best sports players at a Jewish summer camp really isn’t so impressive when you come back home, was that our traditions teach us to respect ourselves, our bunkmates and camp, to stick by our bunkmates when they sneak out at night and get caught and that if you kill it you fill it. Take these concepts to a more mature conclusion and you get respect for sanctity of life and environment and the importance of sticking to our values in the face of hardship (and really if you kill it you better fill it, I love the tater tots).
So when I read in the Forward this week that New Jersey’s YMHA-YWHA Camps have leased their land for hydraulic fracturing a little piece of my childhood became filled with carcinogenic waste, naturally occurring radioactive materials and devastated shale. More »
This is a guest post by Lawrence MacDonald and Geri Maskell, co-chairs of the Green Team at Temple Rodef Shalom, the largest Jewish congregation in Virginia. The authors can be contacted at lawrencemacdonald at gmail.
We are two members of Temple Rodef Shalom, a Reform synagogue in northern Virginia, who are exploring with fellow congregants what it means to be a “green” congregation as the world teeters on the brink of rapid, catastrophic climate change. This is our unfinished story.
For the past four years, we have been working with our clergy and lay leaders to increase attention to the climate change threat. We invited speakers and organized events, helped to reduce energy use within the synagogue, promoted home energy conservation, organized temple members to write letters and make phone calls in an effort to block construction of a new coal-fired power plant in southwestern Virginia, and visited Richmond as participants in a Jewish Advocacy day to lobby for clean energy.
Meanwhile, nearly every year has set a new record high average global temperature. The Arctic ice is shrinking much faster than experts predicted. Extreme weather events are claiming lives and dislocating millions of people: fires in Russia, floods in Pakistan and Australia, and just this month drought-fueled wildfires in Texas and an unprecedented spate of killer tornadoes across the southeastern U.S.
Scientists are alarmed but much of the American public, confused by coal and oil industry propaganda, is complacent. Climate legislation stalled in the Senate, then died after the mid-term elections. President Obama, who had spoken passionately about the climate threat, has stopped saying “climate,” preferring to talk about “clean energy.” The U.S. failure to act has torpedoed international negotiations.
The technology exists to substantially cut the emission of heat-trapping gasses, slowing climate change. But there is a failure of political will. Could our tiny efforts in Temple Rodef Shalom make a difference in the face of this impending catastrophe? Is there something more that we and other Jews could do to help sound the alarm? More »
Having now dug out of the Chicago storm code-named Blizzaster, I’m hearing some interesting stories emerging beyond the spontaneous Parking Lot formed on Lake Shore Drive. So much parking so close to the lake is a miracle unto itself, but what about the snow?
“It’s a happy occasion that the snow cannot deter. The snow does not change anything,” said Bernie Finkel, of Evanston, the bride’s grandfather. “There is thought in the Jewish religion about luck: the dew in the spring at Passover, the rain in the fall during Sukkot. And now I am saying snowfall is lucky too. This is a special time. There should be a special time to pray for snow.”
By now, most of us are pretty tired of snow. But Finkel (who hosts a local Jewish radio program) raises an interesting point. It is truly a wonder to get such an amount of snow. Surely we should acknowledge HaShem’s hand in such an event, yes? What would the text be for a Prayer for Snow (or its speedy removal)? I wanna hear it. Make it snow!
Yesterday, I was at Makom Hadash for the first time. Makom Hadash is a shared office in New York City, operated by Jewish environmental organization Hazon. It also currently houses GLBTetc organization Nehirim, Jewish learning conference of awesomeness Limmud NY and probably some other groups.
The office is not finished yet, but here are the plans, which I perused while I was poking around:
Notice the bike next to it. One of Hazon’s big programs is a series of annual bike rides. So it was nice to see a couple bikes laying around the office, not to mention a clear attention to sustainability in the office kitchen area.
But it gets better. In the final plan, there will be an office bike rack!
It’s gonna be a pretty cool office when they finish it. And the point is that it’s great to see an organization’s values reflected in its offices. I was thinking about this while I was at home in Austin over break, when I discovered that the synagogue where I grew up currently has no recycling. Which is even more troubling than it would be on its own, given that the congregation makes a lot of noise about environmentalism. More »
If you’re looking for both inspiration and practical skills, register now for Inside the Activists’ Studio 2010and get yourself to Joanna Kent Katz’s interactive workshop.
During the day, Kent Katz is an urban farmer in Philadelphia, working with a group of ten high school students from a neighborhood which is mostly Jamaican and African American. Together, they address issues of food sovereignty, building leadership and knowledge and holding two markets a week in the “food desert,” meaning there are no fresh, green vegetables available for purchase within a mile of the neighborhood.
“It’s not just about making healthy choices.” says Kent Katz, “It’s about creating healthy options.” She, her coworkers and their team of students have also built a food justice curriculum, addressing racism, the legacy of slavery and how it plays out in the community, undermining the connection between people and where their food comes from and moving towards a reclamation of the wisdom and action of growing food.
Kent Katz is also a social justice educator in the Jewish community, where she works with young Jewish adults around issues of liberation and oppression. “Cleaning up your own backyard” refers to bringing work done outside the Jewish community back home, helping Jews connect to their own isolation from one another, the result of internalized anti Semitism, sexism, and the roles imposed by privileged identity.
Kent Katz cites her mentor, Barbara Love, as helping her learn how to teach anti oppression with tools that will actually free the world, as opposed to approaching the work within the context of blame and guilt. “It has been work towards liberation,” Kent Katz says, “not just anti-oppression.”
At this year’s Inside the Activists’ Studio, Kent Katz will share her skills as a practitioner of the Theatre of the Oppressed. “That’s my gem,” she says. “We’ll get into our bodies.” This framework presents the possibility for folks to both understand how oppression works on a cultural and institutional level and to think about what the world could look like. “I’m only interested in talking about oppression without shame, blame and guilt. I invite people to try it out with me, learn together.”
For an innovative, genuine encounter with politics, your body and social justice, join Joanna Kent Katz and other dynamic folks onSunday, December 5that the 92nd street Y in Tribeca. Inside the Activists’ Studio 2010is hosted byPurse: Action for a Just World, a project of Avodah and American Jewish World Service, and is co sponsored by Jewschool.
by Kung Fu Jew [➚] · Thursday, November 18th, 2010
This is a long-overdue shout-out to my friends Naf and Anna Hanau — friends and former coworkers from my days at Hazon — for their entry this summer into the micro-enterprise field of kosher organics. Naf went so far as to receive shochet training himself and together with wife and Jewish food educator extraordinaire Anna, have sourced chickens and turkeys from all-natural farmers in upstate New York and in Pennsylvania.
And now, just in time for Thanksgiving, they are delivering kosher organic turkeys to the NYC area.
Know another organic and kosher provider? Let us know in the comments.
[Post-note: Naf informs me the turkeys are pastured, which is better than organic. They don't pay for certification and thus can't/don't use the term organic. The use here is mine.]
There’s an article in the current Washington Jewish Week, of DC not the state, that addresses this week’s parasha, specifically those sticky parts we say in the daily Sh’ma. You know, the passage about God rewarding us or punishing us by manipulating the rain.
We are turning away from God’s command by Joelle Novey
Special to WJW
I’ve been having a hard time with a passage in Ekev, this week’s Torah portion. Unfortunately, I’ll be reading it again soon, because the words appear in our daily liturgy, after the Sh’ma:
“If you heed my commandments, then I’ll grant your land’s rain in its season, that you might gather your grain, wine and oil. I’ll grant grass in your fields for your cattle, that you might eat and be satisfied.
“Take care that you not be seduced and turn away to serve other gods. Then God’s fury will turn against you. God will block the sky. There will be no rain. The earth will not grant its produce. You will quickly perish from the good land that God grants you” (Deuteronomy, 11:13-17).
It’s harsh, and some prayer books have omitted it, uncomfortable with divine judgment. But that’s not what concerns me.
For me, it’s hard not to notice that the threatened curse itself seems to be coming true.
The global average temperature has risen 1.4 degrees in the past 150 years, and is rising faster and faster. Spring is coming one to two weeks earlier across the Northern Hemisphere. We have just lived through the hottest April, May and June ever recorded.
Around the world, rain isn’t coming in its season. Draught and other climactic changes have caused $5 billion in crop losses annually for three decades. Many are finding it more difficult to eat or to be satisfied.
Why is this happening? We have blocked the sky. Coal-fired power plants, airplanes, cars and agriculture are generating greenhouse gases. They accumulate and trap the sun’s heat, causing the Earth to warm. The safe carbon dioxide concentration in our atmosphere is 350 parts per million. We’re near 400 already, and rising.
“Isn’t the weather God’s department?” writes Rabbi Julian Sinclair of the Jewish Climate Initiative. “In traditional Jewish theology, climactic conditions are part of the divine prerogative.” But now, “the natural climactic systems are responding to human actions … [that] are creating their own retribution.”
Some teachers of Jewish ecology have suggested that we understand “turning away” to describe people polluting. Then, the climactic punishment fits our crime. The text, at least, is fulfilled.
Unfortunately, what’s really happening isn’t anywhere near that fair. We have turned away, but it is others who find that there is no rain, and the earth won’t grant its produce. Those perishing from the good land have done least to contribute to the problem. Already, the World Health Organization estimates that 300,000 people around the world are dying from direct effects of climate change, most of them in developing countries.
In the weeks following Tisha B’Av, the saddest day of the Jewish year, we seek consolation.
In this, what is our consolation? Maybe Americans will call on Congress to pass strong climate legislation. Maybe in our homes and communities, we will find ways to reduce our carbon emissions. Our society may yet come together to prevent the worst impacts of climate change. Maybe this work will leave us ultimately with a better world.
But today, as I anticipate hearing that threat read from the Torah, I don’t feel ready for consolation. I’m just too sad to be living in a time when human beings have managed to cause, for ourselves, the most terrifying divine punishment our biblical forebears could imagine.
It’s lonely to be in uncharted territory, beyond even the harshest rebuke from nature that the Torah describes.
Who are we in this story? We are both those who heed the Torah and those who interfere with rain in its season.
No matter what we do next, we’re already partly too late. I grieve that even those of us who say the Sh’ma — who call on our people to hear, three times daily, about the unity of all — I grieve that we, of all people, haven’t been listening.
Looking back at Parashat Balak, one might be compelled to ask why exactly is this story included within the book of Numbers. In particular, the Moabite prophet Balaam’s peculiar exchange with his donkey seems rather random when considered within the larger narrative arc of the story.
As the only instance of a speaking animal since the cunning snake in Genesis, one might expect our portion’s donkey to say something of exceeding importance and weight. Instead, she utters something utterly understated and even banal: she asks her master why he struck her three times when she has never wronged him. The simplicity of the dialogue and the repetitive rhythm of the characters’ actions here all suggest an almost fable-like story structure. As such, we can perhaps most productively view this story as primarily didactic in nature.
What is the relevance of the speaking donkey? The Midrash Rabbah on the book of the Numbers explains that this scene represents the ultimate reversal of nature. Balaam was the wisest of men, and here he is upstaged by his donkey, the lowest of animals. For a more lofty and respectful view on the man-animal relationship however, let us turn our attention to a more inspiring passage found in the book of Job (Job 12:7-8):
But ask the animals, and they will teach you,
or the birds of the air, and they will tell you;
or speak to the earth, and it will teach you,
or let the fish of the sea inform you
Here animals can be understood as possessing the very essence and wisdom of our earth. To communicate with animals is to share in their well-being, which is ultimately our well-being as humans. Perhaps this ‘dialogue’ does not take place in actual words, as it does in Parashat Balak, but rather, in actions, such as the way we relate to the environment and to our fellow creatures inhabiting this earth. Animals serve as the index of our respect for our planet, and, as we see from the recent BP disaster, when we turn away from our responsibility, the result to the earth and to the creatures which inhabit it is devastating.
If we are thinking about what it means to relate meaningfully to animals, we also must consider what it actually means to be human. As humans, we possess the intelligence and power to be deliberately holy beings. From the text alone, it appears the prophet Balaam prophesizes in the name of “Hashem, my God.” The overwhelming majority of the midrashic commentators pounce on this phrase and insist, rather vehemently, that Balaam was not a monotheistic, but rather, an idol worshipper, diviner, and a generally evil person. (Intriguing evidence of the former can be found in an inscription discovered in 1967 in the plains of the Jordan, at a site identified with Sukkoth in the area of the Jabok river. These fragments from “Visions of Balaam the son of Beor, seer of the gods” include a description of a goddess, fear of the havoc she could wreck, and an interesting array of god-names.)
Image of the Balaam Inscription
The overarching message, however, seems clear: whereas animals are all too often subjugated to their masters’ will (or that of other creatures), man possesses the unique capacity both for flaw and transcendent holiness, as we also learn through the story of Adam, Eve, and the snake. How? Through freedom of choice.
Balaam even knew in advance that his attempts to curse the Jews would ultimately prove abortive, but he kept trying—a weakness on his part. Despite his intimate knowledge of God (with God writ large or god in the plural, depending on your understanding of the text), Balaam remained a slave to his own social context. Balaam certainly was capable of achieving holiness, but he failed by succumbing to external pressures until only a donkey could teach him otherwise.
Interestingly, all but one of the Biblical characters in the Pentateuch whose names are immortalized as parasha titles are figures born as non-Jews. In the cases of Noah, Sarah, and Jethro, each drew closer to God in her/his own way through righteous and deliberate actions (Sarah and Jethro being ‘Jews by choice,’ but I contend that in our modern times all Jews are Jews by choice—today to identify actively as Jewish is no small feat). Such is most certainly not the case with Balak, the Moabite king after whom this pericope is named. All we know of Balak is his fear and desire to thwart the Israelites in their attempt to pass through the land. In this way, Balak seems to forgo our most interesting and empowering birthright as humans: our capacity for choice and constructive conflict resolution.
Which leads into this coming Shabbat’s portion, Parashat Pinchas, which immediately follows Parashat Balak. The only born-Jew to have a portion named after him, Pinchas, is, in a way, the Jewish counterpart of Balak, the Moabite king. Here again, we are revealed the disastrous consequences of an over-zealous man whose only response to a perceived threat is violence and destruction. Ironically, the house of David emerges from a Moabite woman (Ruth), as if to teach us, at this intersection between the Balak and Pinchas narrative, that all Jews originate from non-Jews, and in all cases (whether Jew or non-Jew), holiness is a choice, and constructive co-existence is a worthy uphill battle.
Image from the Soncino edition of Meshal HaQadmoni. The above shot is from the third chapter, entitled "In Praise of Good Advice," which even includes a story involving a donkey
(And If you’re a fan of morals and religious teachings embodied through speaking animals, I hereby commend yourattention to 13th century Spanish qabbalist R’ Isaac Ibn Sahula’s wonderfully understated collection of fables, Meshal HaQadmoni, a kind of Jewish, Torah-inspired answer to Aesop’s fables.)
They’re sure getting a lot of press these days. And why not? Tomorrow is their grand opening: they will be the first Jewish environmental sleepaway camp, welcoming the first session of “134 campers from 17 states and 4 countries with smoothies from a bicycle-powered blender, solar-oven cooked snacks from our farm, live music, campfires and more.”
And because they cause no podium-storming, they get to pass cool resolutions like these:
Saving water and energy
Given the limited water and energy resources of Israel, this resolution calls for saving water and energy in Israel by calling on KKL-JNF, the World Zionist Organization (WZO) and the Jewish Agency For Israel (JAFI) to:
Transition to energy-efficient lighting in their offices and fuel-efficient vehicles;
Install energy-generating solar panels and rainwater-savings systems on the rooftops of their buildings.
Abating climate change
This resolution deals with issues that can help abate climate change through action in Israel, such as by requiring the Congress itself and the travel of its participants to be carbon offset through carbon-mitigating projects in Israel.
Integrating immigrants into Israeli society
This resolution calls for JAFI to incorporate environmental education as part of the immigrant experience.
Food justice
This resolution aims to attempt to better influence Israeli society and make the Congress an exemplar event through its food procurement.
I like this because these are just plain good things. No one loses, everybody wins. There’s no political reason to oppose these things. They’re just good. And news that’s just good is in short supply when it comes to Israel. So yeah. Good news.
Richard Silverstein is one of my favorite writers on Israel-Palestine. He’s a principled liberal with an eye for political realities, and an unwavering dedication to peace. He tends to be one of the best at cutting through whatever the day’s talking points and divisive arguments are (from both the right and the left) and really getting to the heart of matters. And he’s superb at contextualizing current events in terms of the larger political and cultural struggle for peace.
I kid you not, the best that the brightest minds behind the Israel lobby could devise in preparation for Mahmoud Ahmadinejad’s upcoming appearance at the UN in New York is taking out this full-page ad in the N.Y. Times, costing hundreds of thousands of dollars, and saying the way to stop Iran’s ‘unquenchable thirst’ for nuclear weapons is to stop using oil.
I agree with Silverstein that Iran is too often used by Israel apologists as a distraction from more pressing issues, and I too resent the tendency of the organizations behind this ad (according to Silverstein they include AIPAC, the ADL, B’nai Brith, and others) to paint complicated issues as simple goodguys-vs.-badguys scenarios, but criticizing someone who advocates energy independence puts you in a tricky position. Silverstein does address this near the beginning of his post:
Well, OK, not all oil, we can keep guzzling good ol’ U.S. crude, but “foreign” oil is bad.
He’s definitely hitting the nail on the head here: focusing only on foreign oil dependence tends to refocus the debate on energy instead of climate change (which in my opinion is the wrong focus). That being said, anyone paying any attention to the domestic political discourse on climate change knows that some of our strongest allies are the guys with national security credentials and the businesspeople. The former are already on board; the challenge now is wooing the latter. The tripartisan (it is ridiculous that that is even a term) climate bill that was supposed to be introduced last week made some pretty excellent progress on this, but it’s slow going. For some inspiration, here’s what Thomas Friedman thinks Obama should say:
“Yes, if we pass this energy legislation, a small price on carbon will likely show up on your gasoline or electricity bill. I’m not going to lie. But it is an investment that will pay off in so many ways. It will spur innovation in energy efficiency that will actually lower the total amount you pay for driving, heating or cooling. It will reduce carbon pollution in the air we breathe and make us healthier as a country. It will reduce the money we are sending to nations that crush democracy and promote intolerance. It will strengthen the dollar. It will make us more energy secure, environmentally secure and strategically secure. Sure, our opponents will scream ‘carbon tax!’ Well, what do you think you’re paying now to OPEC? The only difference between me and my opponents is that I want to keep any revenue we generate here to build American schools, American highways, American high-speed rail, American research labs and American economic strength. It’s just a little tick I have: I like to see our spending build our country. They don’t care. They are perfectly happy to see all the money you spend to fill your tank or heat your home go overseas, so we end up funding both sides in the war on terrorism — our military and their extremists.”
Climate change is as much, if not more, of a threat to our national security as the Israeli-Palestinian conflict. The two issues make for strange bedfellows, to be sure. But right now we need more bedfellows, not less. These are global problems, and if takes the whole globe in bed together to find solutions, then so be it.
This week, let’s consider our Jewish social justice movement as related to the establishment. Jo Ellen claims that our organizations are decidedly anti-establishment and uses Hazon as an example (emphases mine):
So, in 1999, a group of young people founded Hazon (“vision”), creating a Cross-USA bike ride to raise awareness of environmental issues in the Jewish community. [...] Hazon is becoming an “institution” on its own, with paid staff and programs. Yet it is a new kind of institution for the Jewish world, as it has neither a clear niche within organized Judaismnor a primary goal to become a national organization that will challenge and change the Jewish world. Hazon’s leaders are essentially uninterested in the organized Jewish world. That is something very new for American Judaism.
Were American Jewish World Service, Avodah, Jewish Funds for Justice, New Israel Fund and Hazon founded by young people? Do these and the wider pantheon of such organizations lack a niche in the organized scene? But much more significantly, are they uninterested in the organized Jewish world? Essentially, are we a young person’s movement and are we giving the communal world the cold shoulder?
Some of us know Avi Fox-Rosen for his klezmerish work. Some of us may appreciate his whimsy. Some of us just like bikes and others (of either sex) may like hot girls. And then there are furries. But I digress.
Here is something yummy and fun for all of us. Because it’s ADAR!
Avi Fox-Rosen’s CD Release Party is Wednesday June 3rd @ Union Pool, Williamsburg, BROOK-LYN.
Cautious embrace of some social justice goals by the institutions of the Conservative and (to a much smaller extent) the Orthodox movements: Spurred on by the exposure of the unjust treatment of workers and the abuse of animals at the Agriprocessors meatpacking plant (see here, here, here, here, here, here, here, and here -this is not an exhaustive list- for various JS posts on this never ending source of nausea) in Postville, Iowa, the Conservative movement launched the so-called heksher tzedek. This is a kosher seal of approval which guaranteed that the product under supervision was manufactured ethically—that workers’ rights were being respected and that animals were not being abused. An Orthodox group called Uri L’tzedek (“Awaken to Justice”) organized shortly afterwards to the same end. Also during this time, the Committee on Jewish Law and Standards of the Conservative movement’s Rabbinical Assembly approved a decision (a “responsa”) authored by Rabbi Jill Jacobs (by then having moved to the Jewish Funds for Justice as their Rabbi in Residence) requiring synagogues to pay their employees living wages. There is also a concurring responsa by Rabbi Elliot Dorff.
Finally, the latest Rabbinical seminary on the block, the Modern Orthodox Yeshivat Chovevei Torah (YCC) has a social justice track which culminates in doing a social project (Canfei Nesharim was started by students at YCC).
Add it all up: the old split between the Jews who are interested in ritual practice and Jews who are interested in ethical practice is finally being eroded. The practice of social justice as a Jewish textual and ritual and political practice got a solid footing in the past decade. Keep it up.
This last decade has seen a burgeoning of awareness into the source of our food, our lack of connection to our food systems and the environmental and health problems inherent in factory farm methods.
The Jewish community, like many communities around the country and globe, became much more active and involved in their food systems and spent much of the last decade establishing the foundations for real change that will bring us into the next decade with a better posture to protect our food security and protect our environment.
In 2000, a book came on the scene that, at the time, received little attention, but soon would be on many reading lists. I’m referring to Postville: A Clash of Cultures in Heartland America by Stephen Bloom, who wrote of a small group of New York Lubavitcher Hasidim who ventured to Postville, IA to run the Agriprocessors meat plant in 1987. No matter which way you look at it, this last decade in food in terms of Jewish community and involvement is most notably marked by the emergence of reports of worker and animal abuse and illegal activity in America’s largest kosher slaughter house. More »
Having now dug out of the Chicago storm code-named Blizzaster, I’m hearing some interesting stories emerging beyond the spontaneous Parking Lot formed on Lake Shore Drive. So much parking so close to the lake is a miracle unto itself, but what about the snow?
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