Just over half a year has now passed since the start of the Jewish year, whose high holidays are also known as the Days of Awe.

One of the climactic sections of those most sacred days’ liturgy relates:

“On Rosh Hashanah it is inscribed, and on Yom Kippur it is sealed: how many will pass away and how many will be born, who will live and who will die… who by water and who by fire, who by sword and who by beast, who by famine and who by thirst, who by earthquake and who by plague… who will be serene and who will be tormented, who will be impoverished and who will be enriched, who will be degraded and who will be exalted.”

Barely into a new decade – 2020 on the civil calendar, 5780 for Jews – we now approach another apex of the Jewish year, Passover, in decidedly unfamiliar circumstances.

During our commemoration of the exodus, we recall the ten plagues that befell Egypt before it set free its enslaved Jews – including, ultimately, the plague of the Egyptian firstborn, which from Pharaoh’s throne to the humblest of citizens prompted “a great outcry in Egypt, for there was no home in which there was no dead.”

Now, our society faces a new plague – a pandemic, one to which none are immune.

Passover has come to exemplify the coming together of the most basic unit of human bonds – the family – but a pandemic is set apart in its rupture of the social fabric, even at the individual family level. This year, many will be forced to hold their Seder in solitude.

In terms of Jewish religious life, COVID-19 has quickly spurred the most significant disruption (with the possible exception, in Israel, of the 1973 Yom Kippur War) since the end of the Holocaust, whose 75th anniversary will soon take place.

In the global scope of the current outbreak, the impairing of public religious practice not only hearkens back to the Spanish flu of a century ago but may be, plainly, unprecedented.

Preempting the intensive spring cleaning that is customary before Passover – reflecting what should be a deep cleansing also of the soul – we now adjust to hyper-hygienic habits meant to ward off the novel coronavirus.

For many observant Jews, this moment has yielded a first-ever experience of inability to worship communally in a synagogue, particularly on a major holiday. This alone can be traumatic.

Of course, though, religion is just one of the virtually limitless aspects of life affected by a threat that is both invisible and insidious.

During the Seder this year, perhaps there will be extra resonance in the tradition of shedding wine drops from our glasses in a gesture of compassion – even amid celebration – for Egyptians who suffered in the freeing of the Jews from their yoke.

Next week, we can have in mind all those who now suffer. We can think of both the young and old, those living alone and with others, those in hospitals and those without access to hospitals, those with preexisting illness and with brand-new illness, those unemployed and those who will be unemployed, those stuck at home, those without a home, the bereaved and those on the front lines.

This is simpler to do meaningfully now – because “they” could easily become “we.”

After entering a period during which everything from food and toilet paper to the wellbeing of public officials and healthcare workers has been called into question, when we recite the Seder song “Dayenu” – giving praise for each of the blessings bestowed upon us – the looming hardship will make it easier not to take those blessings for granted.

How much we would now value the ability to shake a hand, give a hug, have a guest, go to the market, press an elevator button, receive a package or rub our own eyes in the morning without weighty existential calculations!

If nothing else, in an age when many have fixated on individualism, a pandemic forces a deeper appreciation of community and companionship, collective action and solidarity. A pandemic brings sharp urgency to the words from Ethics of the Fathers, “If I am not for myself, who will be for me? And if I am only for myself, what am I?”

​Passover reminds us of a central motif of the Jewish, and human, saga: redemption – but one can only be redeemed from some sort of affliction. Passover exults in liberation, but it mustn’t be forgotten that the sudden and dramatic exodus from Egypt followed hundreds of years of abject torment.

In Judaism, meaning can be found even in its ordering of the day: “there was evening, [then] there was morning.” Light follows, and is given its very meaning by, darkness.

Until morning breaks, Jews’ prayers take the form of appreciation of all that we do still have, of appeals for deliverance and of stubborn confidence that deliverance will come: “Next year in Jerusalem.” Indeed, two thousand years after dispersion from it, Jews in our time began to be restored to the city at the heart of our collective consciousness.

Soberingly, we are taught that not only individuals, but also nations, are subject to vulnerability, to consequences and the shifting tides of history. In these days of awe, we can recall that none of history’s greatest empires have reigned supreme permanently; most are now not in existence. Only time will tell how the world is altered, even reordered, by a storm as substantial as the current one.

Nonetheless, in this month of salvation, we renew our faith in its arrival again.

When the children of Israel settled in Egypt, the patriarch Jacob – alternately known as Israel – was told, “I am God, the God of your father. Do not be afraid of descending to Egypt, for I will make you into a great nation there. I will go down with you to Egypt, and I will also bring you up.” Tribulation was part of the journey, part of the reality, as much as that can thoroughly elude our will and our grasp.

“‘For My thoughts are not your thoughts, neither are your ways My ways,’ says the Lord. ‘As the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts,’” the prophet Isaiah relays. But he goes on: “So says the Lord, ‘Keep justice and practice righteousness, for My salvation is near to come, and My benevolence to be revealed.’”

​For the first time in most of our lives, many of us are now confined, limited in our mobility, our sense of mastery over our existence. In the diminishing of that unbridled freedom – certainly of being carefree – let us do what we can to support each other, and to take comfort in the promise of return to a more cherished liberty.

Read the David's expert analysis at the Times of Israel.

​As millions worldwide are in lockdown due to the current health crisis, it seems hard to believe it was only a month ago that Carnival season was in full swing everywhere from Europe and Asia to Africa and the Americas. Zooming in on parts of Europe, what should have been an otherwise joyous occasion turned out to be a festering den of anti-Semitic displays. Photos out of Belgium and Spain have made their way into international media, depicting Jews as insects and trivializing Holocaust survivors. It is worth looking at these highly troubling incidents in historical context. What is a nearly 1000 year old tradition of celebration has brought forward unexpected challenges to our ethics and morals today. Carnival began as a tradition in the Middle-Ages, as a moment of indulgence before Lent. Parades, extravagant costumes and excessive consumption of food and drink were all typical elements. In parallel to the joyous spirit, an anti-Semitic streak of satirizing - and in many cases abusing -  the Jewish community developed as well, much in the spirit of the widespread Jew hatred of the time. Throughout the 18th and 19th centuries, in Rome, rabbis in the Jewish Ghetto were marched through the city streets and mistreated by the crowds. In a letter by the Jewish community of Rome, Pope Gregory XVI was asked to stop this annual march. He is said to have replied: “It is not opportune to make any innovation.”

Indeed, this seems to still resonate. Between Feb. 21st and 23rd this year, the carnival in the Belgian town of Aalst was taking place, sparking outrage after showcasing anti- Semitic imagery akin to that seen in Nazi Germany in the 1930s. The carnival’s organizers distributed many so-called “rabbi kits,” encouraging attendees to wear hooked noses, sidelocks and black hats. Flocks of attendees dressed in costumes depicting Jews as vermin, the mocking of circumcision, the depiction of Jews controlling international institutions and the ridicule of Jewish religious sites were center stage within the parade. The 2020 edition of the Aalst carnival came on the back of harsh global condemnation following the incendiary edition of 2019, where a float depicting ultra-Orthodox Jews surrounded by bags of money and rats led to the delisting of the festival from the UNESCO Representative List of the Intangible Cultural Heritage of Humanity.

Only days after the Aalst festival, Carnival arrived in the Spanish region of Castilla-La Mancha, in the small town of Campo de Criptana. There, a troupe of dancers dressed as Nazi officers and concentration camp prisoners were accompanied by a float featuring a menorah and two crematorium chimneys. The Spanish case sent a chill up the spine of the Jewish community - not only was the float in Spain shocking, but, following the displays in Aalst, it painted a picture that such displays were becoming commonplace.

It’s worth noting that – turns out - the circumstances of the two carnivals were significantly different. In Spain, both authorities and the carnival were quick to recognize the inappropriate nature of the performance. A statement was swiftly put out by the local municipality condemning the troupe and the association responsible for the float declared that it had failed to deliver “the message of awareness and respect that we had wanted to transmit.” Indeed, it would appear that the Criptana carnival wished to pay tribute to the victims of the Holocaust, albeit in a vehemently misguided way. That might not be much consolation, but it stands in stark contrast with the attitude seen in Aalst, where the carnival organizers, alongside the authorities, were purposefully trying to provoke and incite the reaction of the Jewish community as a sort of badge of honor to the carnival’s unapologetic spirit.  
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While the underlying perspective of the two events differs, there are common learning points – and as we look towards next year’s Carnival season, it is them we should be focusing on:

• Education is key: What we saw in both parades was a lack of understanding among the general public as to why the displays were offensive. Whether it is a lack of sensitivity towards adequate memorialization of the Holocaust, or downplaying how stereotypical depictions of Jews can lead to discrimination and even violence, these educational shortcomings must be addressed – through proper teaching about the Holocaust, as well as the history of Jewish life and its diversity today.
• More oversight: as we experienced firsthand the harmful outcomes of the carnivals, we must demand accountability in future editions about the content displayed. Whether this falls under the responsibility of carnival organizers or local municipalities may vary from place to place, but regardless of the setup, organizers should not be able to shield themselves behind the decisions of individual revelers. This can take the form of guidelines and sets of values for float creators, or it can mean required submissions of descriptions from groups of the floats they intend to display or other creative solutions.
• Strong reactions from authorities are crucial: The displays we’ve witnessed may not be illegal – and in fact, constructive solutions are likely educational, not punitive. Yet authorities do play a crucial role: that of speaking out, channeling the concerns of the communities affected and reinforcing the norms and values that should not have allowed these manifestations in the first place.

 
As we expect next year’s Carnival season – that will hopefully find us in calmer times than we are living through today - we must work to put in place all these protections to ensure the festival is not about marginalization and stigmatization, but about celebration and inclusion.

What a difference a month makes. A month ago, my colleagues and I were going up to Capitol Hill to talk with congressional offices about the fiscal year 2021 budget. It was that time of the year again, when organizations like B’nai B’rith advocate to Congress about funding for affordable housing for the upcoming fiscal year. As always, these types of meetings were scheduled to take place over the next couple months.  Unfortunately, as everyone knows by now, the world looks very different because of the COVID-19 pandemic. Offices have been closed, meetings have become phone conferences, schools have shut their doors and cities and states have installed massive restrictions on travel. Working from home has caused me and countless other people to go a little stir crazy. However, this might give everyone a sense as to what too many seniors throughout our country experience every day. According to the University of Michigan and the American Association of Retired People (AARP), one-third of older Americans (ages 50 to 80) suffer from loneliness. 

Obviously, given the new guidelines from the Center for Disease Control regarding social distancing, problems associated with social isolation are only going to get worse. Social isolation amongst seniors can have negative impacts on their health. For example, according to the National Academies of Sciences, Engineering and Medicine, social isolation can lead to an increase risk of heart disease, depression and mortality. 

So how can we encourage older Americans to say connected with family and friends while still staying at home? Seniors who have the technology can stay in touch by using video chatting services, social media, phones and texting. Alan Teo, a physician teacher at the Oregon Health and Science University’s School of Medicine, reported that video chatting helps fight depression associated with social isolation in adults 60 and older. According to the data, video chatting (compared to instant messaging, social media and email) is the most effective form of communication to fend off depression.

In addition, seniors can communicate with other people by participating in online faith-based services. For instance, houses of worship have moved their services to the web so everyone can still participate. This a great way for seniors to stay connected with their community without having to leave their home. 

It’s not just social isolation that’s a problem for seniors during this pandemic. The most pressing issue is how we can keep our older Americans safe. Seniors are particularly susceptible to COVID-19, so guarding their safety is incredibly important. B’nai B’rith, as a national sponsor of low-income senior housing across the country, is very aware that precautions need to be taken to ensure our resident’s well-being.  Our sponsored buildings have already cancelled community events like educational classes and parties in the building. In addition, hand sanitizers have been placed throughout the properties and building staff have been given instructions on how to ensure their own safety, as well as the residents. Furthermore, buildings have encouraged everyone to practice “social distancing”. 

At the B’nai B’rith Goldberg Towers and the Pasadena Interfaith Manor in Houston, beginning in mid-March staff contacted all their residents, making sure they had food and medicine to last through the end of the month. Additionally, building staff offered to help those residents who were unable to get their food and medications. Also, there are plans in place to regularly check-in on residents through April. Lastly, staff has been instructed to wear hand gloves when entering a resident’s apartment to ensure the safety of everyone.  
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Almost everyone either has an older adult in their family or part of their social circle.  With COVID-19 sadly having no end in sight, now would be a great time to contact the seniors in your life. Even if they don’t need help getting life’s necessities, video chatting or talking on the phone for a few minutes could go a long way in their physical and mental well-being.  

​The world is learning, in a truly frightening fashion, just why the World Health Organization (WHO) is so vital to the health of humanity. The WHO is the United Nations agency that works on many critical health issues, but the most important at the moment, of course, is its response to epidemics and pandemics, such as the coronavirus that the world is currently experiencing. Through expertise in combating infectious disease, the WHO can help to prevent or at least try to mitigate the spread of these illnesses. It is in some ways the U.N. as it should be—countries pooling resources and working together to address global emergencies.
 
But, there is a danger that the WHO could fall into the same trap that has plagued much of the U.N. system: politicization. It has flirted with doing so before, and—thankfully—pulled back, but we now can see clearly why that was flirting with disaster.
 
After UNESCO illegitimately recognized the Palestinian delegation as a “member state” in 2011, there was some noise about continuing to push this internationalization strategy and looking for similar recognition at other U.N. agencies, of which WHO is one. However, many countries did not take sufficiently into account (or did not care) what this status at UNESCO actually meant. The United States was forced by law to swiftly de-fund UNESCO for bestowing member state status upon a country that does not exist.
 
This de-funding was no small matter. The U.S. paid in about a quarter of UNESCO’s budget, leaving a huge hole. Once the Palestinians became members, they set on a path of politicizing the work of UNESCO through passing ludicrous resolutions—thanks to the automatic majority that the Palestinians enjoy—that sought to claim the Kotel as a Muslim site, or accused Jews of planting “fake Jewish graves” in a cemetery.  These resolutions left the organization’s reputation in tatters, and it has still yet to recover. The U.S. and Israel have left completely, and the best the organization can seem to do is not pass any additional outrageous resolutions on the Middle East…for now.
 
If there was a silver lining in the tragedy of what has become of UNESCO, it is that the threat posed by the Palestinian internationalization agenda was exposed. Many countries did not want to see what happened to UNESCO repeated at other, more critical, agencies. The Americans and others put pressure on the Palestinians not to continue down this path. The results of this are mixed—the WHO and other agencies have so far been mostly spared, but the Palestinians decided instead to pursue member state status at the U.N. itself. In 2012, the General Assembly granted them “observer state” status, which allowed them to accede to international conventions, including the Rome Statute. We are in the midst of seeing the consequences of that vote now at the International Criminal Court.
 
Though the membership issue has not come up at the WHO, there are still politicization issues at play, not necessarily as much within the bureaucracy of the WHO itself, but in the World Health Assembly (WHA), which is the decision making body of the WHO. Since the WHA is made up of member states’ representatives, there is always the possibility for trouble, as often happens at the U.N. And we have seen this at the WHA, where Israel has been singled out yearly for an absurd stand-alone resolution. The next session of the WHA is set for the end of May, and there is no news yet on whether this will be held then or, as so much else in the U.N. system currently, postponed to an undetermined date.
 
Now is not the time for politics. It is a time for unity in fighting this deadly disease. That is the only thing that the WHO should be concerned about at this moment. But this moment shall pass and humanity will beat back this virus, in no small part thanks to the efforts of the WHO. What needs to be remembered once that happens (and that day cannot come soon enough) is the basic need that all of humanity has to have a WHO that is devoid of politics: a health bureaucracy that has a strong reputation and does not take absurd political positions forced upon it by some member states.

 If your budget, work schedule or other circumstances have put a damper on that bike trip on the continent, a great sightseeing holiday is not out of the question for anybody these days. Jewish history in all its glory comes to you via three websites reviewed below.

Sponsored by the Council of Europe under the umbrella of its “Cultural Routes” program, (www.AEPJ.org), the website of The European Association for the Preservation and Promotion of Jewish Culture and Heritage is supported by a consortium of 21 organizations, including B’nai B’rith Europe. Claude Bloch, B’nai B’rith Strasbourg and historian of the Jewish community of Alsace, who founded the association and developed its annual European Day of Jewish Culture, is now its honorary president; its current president is B’nai B’rith leader Françoise Moyse. Visitors to its pages are able to hop from country to country, exploring both restored and unrestored synagogue landmarks housed in an ever-growing group of European countries, from the United Kingdom to Turkey; the journey is augmented by three themed sections charting modernist currents (spanning Art Nouveau and Art Deco through Expressionism), surveying the construction of Polish wooden synagogue buildings and locating places where important Jewish women left their mark. Through their beautiful and detailed photos, even those who possess an expertise in subject matter connected to 19th and 20th century art and history will come away with new insights that recontextualize Judaism’s significant contribution to, and inspiration from, the evolution of European culture.

Far from stagnant, the AEPJ website is continually introducing and developing new methods for expansion and education through its “incubator” pages, recent additions to the site that outline opportunities for those who wish to create, develop, learn or teach. Innovations in technology meld the past with the present on a sister website, Parallel Traces: a new lens on Jewish heritage, (https://paralleltraces.eu/), where award-winning entries of cutting edge multi-media works and pictures shining the light on Jewish life and history by European artists and photographers can be viewed. Through this site, those interested can also download three apps devoted to different aspects of Jewish heritage.

AEPJ has recently entered into a collaboration with Ruth Ellen Gruber, coordinator of Jewish Heritage Europe (https://jewish-heritage-europe.eu/), a site sponsored by the Rothschild Foundation, which includes the latest news about resources for restoration support and recently opened heritage sites. Here, a series of exhibits describe and document imagery and symbolism specific to Jewish architecture, liturgical objects and decoration, folk art and monuments, including gravestones, located throughout the continent. Similar to the presentation on the AEPJ site, a series of photo galleries are devoted to the art and architecture of specific countries. This joining of forces will surely foster the continued appreciation and renewed understanding of such important and literally eye-opening subject matter. To be sure, there is much that remains unexamined.
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For those inclined to venture closer to home, but who still want to thrill to some amazing sights, the website of The Shapell Collection (https://www.shapell.org) has much to offer. There, everyone can see and learn about actual letters written by Jewish Civil War Soldiers or tour curated exhibits which spotlight Jewish legends like Albert Einstein or investigate the lives of President Abraham Lincoln and the writer Mark Twain, historic figures impacted by their encounters with the Jewish community here and abroad, all presented in the letters and manuscripts they left behind.

​In late December 2019, the chief prosecutor of the International Criminal Court (ICC) at the Hague, Fatou Bensouda, announced that a “basis” exists to investigate the “situation in Palestine” and whether Israel committed war crimes during 2014’s Operation Protective Edge, as well as the Gaza border conflict of 2018-2019. Earlier this month, the court gave the green light for Bensouda to open an investigation of alleged war crimes committed by American servicemen during the United States’ war with Afghanistan. 
 
If it sounds worrisome for Israel and the U.S., that’s because it is. Both Israel and the U.S. are not members of the ICC and did not ratify the court’s founding Rome Treaty, precisely because both countries feared it was a structurally biased institution and would become the politicized body it has. The ICC does not try states, but individuals. That means although the U.S. and Israel are not parties to the Rome Treaty, their citizens, leaders and soldiers are not immune from indictment, prosecution and arrest warrants in countries that are parties to the treaty (and there are 123 member countries of the ICC).  
 
The International Criminal Court was created in 2002 to prosecute individuals for international crimes of genocide, crimes against humanity and war crimes. The institution was meant to function as a “court of last resort," which means it should step in when rogue nations do not hold ostensible perpetrators of war crimes accountable. In this sense, the ICC is a powerful resource to maintain law and order around the globe and to serve as a deterrent to tyrants from committing grave crimes. However, as we have witnessed another international body, the United Nations Human Rights Council, stray from their noble cause into a political farce, so too has the International Criminal Court.  
 
The United States and Israel both have vibrant democracies, each with some of the world’s most respected judicial systems that investigate alleged wrongdoings by their militaries.  The notion that the ICC would open inquiries into both countries is obscene. The U.S. and Israel currently view the court as a politicized and illegitimate institution. U.S. Secretary of State Mike Pompeo recently called the most recent ruling on Afghanistan a “truly breathtaking action by an unaccountable, political institution masquerading as a legal body,” and Israeli Ambassador to the United Nations Danny Danon referred to the investigation of Operation Protective Edge as “diplomatic terrorism.” 
 
For years, the Palestinian Authority (PA) along with several Palestinian NGOs, backed by thousands of euros from European governments, has threatened to open a probe of war crimes against Israel.  In 2015, the PA joined the Rome Treaty and several countries recognized Palestine as an independent state. However, contrary to some wishes, Palestine is still not a sovereign state according to the Vienna Convention, upon which the Rome Statue is based.  Therefore, Israel’s Attorney General Avichai Mandelblit has argued that “only sovereign states can delegate criminal jurisdiction to the International Criminal Court. The PA does not meet the criteria.” It’s quite straightforward. The ICC has no jurisdiction to investigate the PA’s request, and it certainly has no jurisdiction over Israel, which is not a party to the institution.   
 
In over two decades, the ICC has only ever convicted three people in trials of war crimes and crimes against humanity. Given the last decade and the atrocities out of Syria or human rights abuses out of Iran, let alone the nearly daily war crimes committed by Hamas, e.g. sending incendiary balloons across the Gaza border to land in school yards, that there has been little interest in prosecuting such crimes speaks volumes about the political agenda and anti-Israel bias of the court.  
 
Israel's short history has been consumed by Palestinian warfare since before the state’s creation, from terrorism to the battlefield, to the media and the BDS and delegitimization campaign and now through lawfare. We cannot underestimate the use of lawfare as a weapon against the Jewish State and dismiss it as mere politics. It may be a political show, but this time Israel cannot dismiss the ICC’s legal positions in the same way it dismisses rulings by the U.N. General Assembly. International law carries with it very real consequences and not just from a P.R. perspective of assigning the label of war criminal to an Israeli leader. If said person refuses to submit to interrogation by the ICC prosecutor and travels to an ICC member state like Germany or England (as well as much of the rest of Europe, South America and Africa), that person could theoretically be arrested as soon as their plane lands on foreign soil.  That scenario would lead to an international scandal of epic proportions, causing severe diplomatic rifts—rifts Israel cannot afford.
 
The ICC Pretrial Chamber is expected to decide sometime after this month whether or not it will recognize a “State of Palestine,” (meaning whether or not it actually has jurisdiction), and determine if they will proceed with a full criminal investigation. For now, we will watch as things unfold, continue to advocate on Israel’s behalf and hope Israel continues to mount a multi-layered defense against this delegitimization.
 
For years, we have made the case that Israel continues to be subjected to unequal footing and outright systemic bias within the international community. The latest moves by the ICC add it to the growing list of anti-Israel, arguably anti-Semitic, international bodies.  The real tragedy here is that victims of actual crimes against humanity may never see justice because a pervasive international obsession with the one Jewish State trumps all else. 

Purim, and before it “Shabbat Zachor” and the Fast of Esther, are particular times of community for us as Jews. The specter of so many now being forced away from community reminds us of its immeasurable importance – and not to take it for granted.

Especially in our age of social media and smartphones – when new generations’ definition of “social” is nothing like that of predecessors, and many of us are less than present even when we are physically present – we’re reminded that while we can sometimes call in for meetings, we never should “phone it in” when it comes to the many relationships that give life its very value. Our tradition has much to say, and to model, about the implications of excessive separation, of aloneness. While the Bible describes the Jewish people as am l’vadad yishkon – a nation that in some respects will “dwell apart” – we’re also told lo tov heyot ha’adam l’vado, that it is not good for people to be alone. Estrangement from the community, even if temporary, is considered a substantial hardship, and we’re taught, of course, that the very essence of Torah is v’ahavta l’re’acha kamocha, to actually love our neighbor as ourselves. We’re a social people, a social community, and a social, interconnected species. Isolation – social distancing, quarantine – is not a natural, let alone optimal, condition.

​For those of us involved in cultivating our community’s ties to others, Purim is a particularly relevant holiday. On the one hand, it highlights the theme of external enemies committed to our harm and negation. But it’s also about more complex relationships – for this, look no further than the Persian King Ahaseurus – as well as outright allies; unlike so much of the scriptures, the Book of Esther involves critically navigating intergroup engagement – maintaining identity and values, while engaging with others – in the context of exile.

Beyond the particular Jewish crisis of Purim – though it arguably reflects a broader human susceptibility to bigotry – a more “general” emergency, especially an epidemic or pandemic like the coronavirus outbreak, underlines our common humanity. The current reality – with its alarming specter of infections in China and the United States, in Iran and in Israel – brings home the point not only that challenges like diseases don’t discriminate, but that we’re all united in our basic similarity, in our vulnerability and in our need to combine efforts to tackle these adversities, out of decency but also a fundamental self-interest that are ultimately one and the same. Such cooperation in harsh circumstances can be not merely the most effective approach, but the only effective approach.

During a trying period like this, we find one more critical takeaway in Purim: hope. Our sages tell us that though the Book of Esther is remarkable in the absence, explicitly at least, of God in its text, it is this same book, with its account of salvation against the seeming odds, that will uniquely be preserved in the Jewish canon, forever. Reflecting all that we’ve overcome in our history, Purim points to the promise of v’nahafoch hu – of times of anxiety and difficulty giving way to better ones. As the megillah says, neh’pach la’hem miyagon l’simcha, u’me’evel l’yom tov. Its story is one of grief transformed into joy, mourning into a time of festivity.

Ken tih’yeh lanu – so may it be for us all.

In the Times of Israel, B'nai B'rith International CEO Daniel S. Mariaschin writes:

The best word to describe it would be chutzpah.

In a letter to British daily newspaper The Guardian, 50 former European foreign ministers and government leaders castigated the Trump administration’s long-awaited peace plan to resolve the Israeli-Palestinian conflict.

The letter asserts the Trump plan favors one side, and “has characteristics similar to apartheid — a term we don’t use lightly.”

Amongst the signatories are a number of longtime, incessant critics of Israel who, when in power, seemingly did little to hide their bias toward the Jewish state. Indeed, some – early on – applied “apartheid state” to describe Israel and rarely, if ever, criticized the Palestinian side for its intransigence toward good faith negotiations with Israel.

Read the full op-ed here

B'nai B'rith President Charles O. Kaufman writes for the Jerusalem Post:
It is well-established that minority groups, particularly Jews, have a lengthy history of using humor to deflect the arrows of personal misery and tragedy. Equally well-researched is how humor serves as coping mechanism against persecution. Mel Brooks once dug into his vault of comedic psychology to explain, “If they’re laughing, how can they bludgeon you to death?”

Self-deprecating humor not only keeps people humble, it helps people out of difficult situations or keeps them alive. When minorities poke fun at themselves, it carries a far different message than if someone else delivers the same message, whether it’s a reference to money or racial or ethnic name-calling.

Read the full op-ed here

​Woman in Gold
Honored for her starring role in Woman in Gold, a 2015 film about American émigré Maria Altmann’s ultimately successful legal efforts to reclaim a painting – stolen decades earlier from her family by the Nazis –  from the Austrian government, Dame Helen Mirren has continued to speak out on behalf of Holocaust restitution. It was her involvement with the movie that raised her consciousness and helped to catalyze her empathy for this cause.
 
Testifying before the U.S. Congress in support of expanded legislation in June 2016, Mirren noted that “what was so extraordinary specifically about Maria Altmann's world, the Viennese world… this glorious time in Vienna that was so full of culture and art….  And being in Vienna and shooting the film and seeing those beautiful houses that were built by the Jewish community, I realized it was a Jewish culture. It was – [the perception that] this beautiful memory of Vienna and the music and its painting was actually created by the Jewish people.”
 
#AnneFrank.Parallel Stories
Intended to appeal to the social media generation, the 2019 Italian documentary #AnneFrank. Parallel Stories now being screened at Jewish film festivals and movie theaters in the U.S.,  brings Dame Helen into the spotlight again. Filmed in a setting resembling the Frank family’s hiding place in Amsterdam, Mirren provides historical background, reads excerpts from Anne’s diary, and introduces filmgoers to the stories of other young women who experienced persecution during those terrible times. A modern retelling of Anne’s story, the movie celebrates her legacy during her 90th birthday year in what is described as “profound new ways.” 
 
Resistance
Playwright/actor Jesse Eisenberg portrays legendary mime Marcel Marceau in the new movie, Resistance. Born Marcel Mangel in Strasbourg, France, he was the son of a kosher butcher, who turned to the stage in his adolescence and joined the French resistance in Paris during the Nazi occupation at age 16 in 1939. He was tasked with assisting other Jews to hide or  escape the country. In an interview about Resistance, Eisenberg said that “[Marcel Marceau] was asked to save these kids who his cousin was saving. He is reluctant at first, but then realizes that the way to save their lives is to use his art [to entertain and keep the children quiet].” The film, which premieres on March 27, will be shown in theaters as well as On Demand.
 
Shared Legacies
On its opening night this month, the Atlanta Jewish Film Festival screened the world premiere of Shared Legacies, Shari Rogers’ documentary about the civil rights movement in the 1960s, in which she focuses on how the bond between Jews and African Americans was shaped by Old Testament narratives and texts, often quoted by Reverend Martin Luther King, Jr., and a mutual history of oppression. After a visit to Detroit’s Charles Wright Museum of African American History, Rogers asked  King’s attorney and speechwriter, Clarence B. Jones, to talk about Jewish participation in the fight against prejudice in the south and what he told her inspired the movie, which seems especially informative to people under the age of 40, who Rogers says knew nothing about this relationship.

Revealed through though archival materials and interviews with celebrities who lived through those times, including Louis Gossett, Jr. and Harry Belafonte, as well as historians and scholars like Hebrew Union College-Cincinnati historian Gary Zola, Jews –  civil rights workers, attorneys, rabbis, and other Jewish people from all walks of life –  were fully committed to, and sometimes lost their lives for the cause of racial justice. 

The film also includes a segment on the first public, integrated dinner in Atlanta honoring King after he had received the Nobel Peace Prize, hosted by activists Rabbi Jacob Rothschild and his wife, Janice, who married David Blumberg, B’nai B’rith’s president from 1971-78, after she was widowed.