Reclaiming the Jewish Naqba by Rabbi Lopatin

November 11, 2010

I do not know who Mayor Dieter Salomon of Freiburg Germany is, but he recently made some excellent points – transformative – to help Jews and Israelis define their relationship with history and with the Palestinians.  It involves an exhibit that a pro-Palestinian group wanted Freiburg to sponsor, which the mayor rejected because of its one-sidedness.  But note two powerful points by the mayor: First for the Palestinians – and all Arabs – to take responsibility for their own predicament – that will be the only thing that will pull them out of where they are.  Second, we Jews and Zionists have to start using the term The Other Naqba: the expulsion of 800,000 Jews from Arab lands and their welcome absorption into the new Jewish State of Israel.  Let’s start remembering that many Jews were Palestinians and that we have a Naqba story to tell as loudly as anyone else.

From the Jerusalem Post:

The mayor of Freiburg, Dieter Salomon, pulled the plug on a Palestinian “Nakba” exhibit, which was slated to open on Friday in the local library, because “from the perspective of the city of Freiburg, the presentation is one-sided,” Edith Lamersdorf, the mayor’s spokeswoman, told The Jerusalem Post on Tuesday.

“One-sided accusations and friend-foe paradigms do not promote insight into the complicated relationships in the Middle East or contribute to understanding and peaceful development in the region,” the Green Party’s Dieter Salomon said in a statement last week.

“Palestinian Arabs do not appear in the presentation as responsible and active actors in this conflict. There is, for example, no discussion of the anti-Semitically motivated Arab pogroms that took place since the mid-19th century, and especially after 1945, in the Jewish settlement areas in the Arab regions. The other ‘Nakba’ [catastrophe] meant flight and expulsion for hundreds of thousands of Arab Jews, who had to leave their homes and were taken in by Israel,” the mayor said.


Iftar in the Synagogue with Rabbi Asher Lopatin

September 15, 2009

For the past four years, my synagogue has cosponsored, along with the Jewish Council on Urban Affairs, an Iftar in the Synagogue, which usually gets about 20-30 Muslims and 60-80 Jews. I feel it’s in the tradition of Middle East Friday Night that we did at the Oxford Jewish Society twenty years ago when we had Israelis and Palestinians reading poetry over a Shabbat dinner that followed davening. Iftar in the Synagogue also consists of schmoozing, then a teaching by a rabbi (me) and an Imam about the dates for Jews and Muslims, then Mincha – and this time almost every Jews stayed – then our Muslims friends go downstairs to break their fast, to pray Salat – usually in the JCC – and then we all feast together on Halal food from the best kosher Middle Eastern restaurant in Chicago. The dinner ends with Bircat Hamazon: which talks about the Land, Jerusalem and the future of the Jewish people. However, as we know, there are also universal parts to benching. It seems that at Iftar in the Synagogue everyone is looking at things that we have in common, that bring us together, rather than things that pull us apart.
But I wanted to point out that as concerned I am for peace in Israel, and for Muslims and Jews to get along and learn from each other in Chicago and America, as much of a believer I am that different people can come together and get a lot out of each other’s company, sometime the most rewarding part of an event like this is to see how it brings out the Jews. There were Jews at this Iftar – dozens – who only get to daven mincha in a shul, or only step into an Orthodox shul, when we can show them that we are open to Muslims coming to our synagogue as well. And if this is their path to Judaism, is this is the way we affirm that their heritage can speak to them as well, that’s great. That is what Morethodoxy is all about: showing people that despite what they may have been led to believe, Judaism is relevant in their lives. Judaism has a power to touch them.
I wish all of us, that just as doors to Judaism opened for some through Iftar in the synagogue, that we find ways to open the gates of Judaism, the gates of Mitzvot and Torah, which were closed to us this year. We have to be creative about finding those gates and figure out how to get through. Maybe even more creative than Iftar in the Synagogue. But we cannot afford to ignore all the doors that await us. We need to find those keys and those doors and allow ourselves to be led to new depths in our Yiddishkeit.
May we all have a year filled with open doors to grow closer to Hashem, our People and our purpose in life. A 5770 with more good, more opportunities for good, more appreciation of Hashem’s good and infinite gifts for us.
G’mar chatima tova l’chulan ul’chol Yisrael,

Asher Lopatin