oints of view

>> Send letters to: letters@thejewishnews.com

Editorial

Jewish Refugees Deserve World Recognition

ewish refugees or their descendants
from Arab lands aren't clamoring to
return to their familial homelands.
But that doesn't mean they don't deserve
world recognition as well as reparations for
their lost property.
A determined coalition of Jewish Detroit
groups has joined the international Jewish
chorus commemorating the uprooting of
Jews from Arab lands as well as from Iran
and North Africa ("Jews From Arab Lands:'
Jan. 1, page 16).
Plaudits to StandWithUs Michigan, Greater
Detroit Chapter of Hadassah, the Jewish
Federation of Metropolitan Detroit, the
Zionist Organization of America Michigan
Region and Keter Torah Synagogue of West
Bloomfield for helping raise awareness.
The commemorative cause recognizing the
uprooting is both significant and noble.

Clearly, the international narrative must change
to also acknowledge the Jewish refugee plight.

America and Canada are leading the way
in affirming recognition for Jewish refugees
or their descendants.
Palestinian refugees or their descendants
certainly have raised an international ruckus
over returning to Israel since the fighting that
led to statehood in 1948. They've made it a
core issue in stalemated Israeli-Palestinian
peace talks. Their number totals between
500,000 and 1 million. So achieving what
they want, full right of return, would threaten
Israel's Jewish majority. That goal is central
to the Palestinians' cause despite their pro-
nouncements for living side by side, in peace

and security, with the Jewish state.
Palestinians, who are Arabs, weren't the
only resident victims of the 1947-48 fight-
ing. Clearly, the international narrative must
change to also acknowledge the Jewish refu-
gee plight.

On The Move
More than 800,000 Jews lived in Arab lands
as well as in Iran and North Africa at the time
Israel became a modern state in 1948. Most
of those Jews fled or were forced to leave their
homes after statehood; three-quarters settled
in the young state, a haven for oppressed Jews

following the Holocaust.
In contrast, most Arabs were told to leave
Palestine by their leaders in advance of
Arab armies invading the new Jewish state.
Amid the fighting, Jewish forces did drive
some Arabs from their homes in Palestine.
Glossed over by the Arab world is that the
U.N. partition plan, accepted by Jewish lead-
ers but rejected by Arab leaders, would have
provided the still-sought "two states for two
peoples" solution.
Last June, a new Israeli law set Nov. 30 as
the annual national day to commemorate
Jewish refugees expelled from Arab lands as
well as from Iran and North Africa during
the 20th century. The official commemora-
tion falls a day after the anniversary of the
U.N. General Assembly's approval of the
partition plan for the Palestine Mandate that
created a Jewish state.

Refugees on page 30

Commentaries

Two Views

Recently, the youth leaders of Conservative Judaism decided to rewrite
the articles governing the ethics of dating for USY officers (see page 14).
Here are two community views on that decision.

Why I'm Now A
Former Conservative Jew

W

y name is Jesse Arm. I
am a grandson of a for-
mer Conservative rabbi,
a former student of a Conservative
Jewish day school, a former president
of the Detroit chapter of USY (United
Synagogue Youth, the Conservative
movement's youth organization) and a
former Conservative Jew.
The last of those charac-
teristics is the newest one
attached to my identity. In
fact, I made the decision to
no longer classify myself
in this fashion upon read-
ing of the recent change in
standards decided upon at
USY's international conven-
tion, which voted to relax
its rules barring teenage
board members from dat-
ing non-Jews.
Formerly, to take on a leadership
position in the USY youth movement,
it was considered a requirement that
board members commit themselves to
refrain from "relationships which can
be construed as interdating."

The language was changed to "The
officers will strive to model healthy
Jewish dating choices. These include
recognizing the importance of dat-
ing within the Jewish community and
treating each person with the recogni-
tion that they were created betzelem
Elohim (in the image of God)."
The change was made in an
attempt to become a more
inclusive youth group within a
more inclusive movement.
Perhaps the crux of why
this change so fundamen-
tally irks me is in its lack
of forthcoming language.
If my former youth group
and, in essence, my former
movement, is willing to com-
promise its commitment to
the preservation of Jewish
nationhood in the name of inclusivity,
then why doesn't it just say so?
It is clear that this movement is on
a path of setting aside its commit-
ment to its original, cardinal principles

Arm on page 30

iNhy I Am A

Conservative Jew

I

recently read Jesse Arm's blog post
regarding Conservative Judaism. Like its
author, I, too, grew up in Metro Detroit
and I, too, have the University of Michigan
on my resume.
Unlike Arm, however, I grew up in the
Reform movement. I received rabbinical
degree and served as a Reform rabbi. I am
a husband and father. I chose to become
a Conservative Jew and a
Conservative rabbi, and I believe
that Conservative Judaism holds
a key to the survival of liberal
Judaism in the 21st century.
I became a Conservative Jew
because Conservative Judaism
provides a philosophy and prac-
tice that is intellectually rich and
spiritually fulfilling. Adaptations
to modernity are made only after
careful thought and study. We
are proudly egalitarian, welcom-
ing of interfaith families, open to gays and
lesbians within our community, and we are
proudly committed to the halachic process.
Furthermore, we respect each and every
individual. Yet we also affirm that there are
times when the preservation of Judaism

trumps the desires of the individual Jew. As
such, Conservative rabbis are educated and
empowered to halt liberalisms when they
pose a true threat to the Jewish future; the
Rabbinical Assembly's prohibition against
performing intermarriages is one such
example.
I became a Conservative Jew because it
demands of us a journey toward a Torah-
rich life that incorporates the
wisdom of scientific discoveries.
Conservative Judaism sets for
us a path toward a meaningful,
joyful life of expressing deep
gratitude for life's blessings and
of fulfilling our obligations to
make this world a better place.
I also became a Conservative
Jew because I want the very best
for my children: I want them
to be conversant in traditional
Judaism while open to the rigor-
ous historical study and modern interpreta-
tion thereof. I want my children to lead a
life of meaning, spirituality and purpose,
guided by mitzvot, while fully functional

Starr on page 30

January 15 • 2015

29