m 251493 A JOURNAL OF JEIlYlSH RESPONSlBlLlTY April 28, 1995 28 Nisan 5755 Sh'ma Cekhuting 25 yeun of &vmiiy and dialogrre

REfOrM : a call to the center CliffordE. Librach Questions of After a long period (some forty years) nity. For despite the sometimes heroic during which the political passions and ideological and philosophical straw houses religious identity priorities of two dominating personalities which have been built by Reform Juda- (Rabbis Maurice Eisendrath and Alexander ism's most conscientious thinkers, includ- animate much of Schindler) were regnant in Reform Juda- ing Jakob J. Petuchowski, z "I, and Eugene ism, the torch is about to be passed not Borowitz, autonomy--cut in the street to the Jewish world only to a new generation, but to a new the principle that "you" are more impor- ideology as well. With the expected eleva- tant than anything else--is having its re- today. Not just tion of Rabbi Eric Yoffie to the presidency venge. "Covenant theology" has been of the Union of American Hebrew Con- unable to stand up against the Big Bad gregations the question beckons: what Wolf of popular fashion, political seduc- individuals, but shall be the character of the new ideology? tion and cultural conformity. To be sure, the mere matter of style movements as will set a new tone. Rabbi Yoffie will not Castor Oil Judaism remind people of Rabbis Schindler or Ask any Hillel director what happens Well, Eisendrath. No less committed to the when "Reform kids" are assembled for the political "social action" agenda of his purpose of "connecting" them to the cen- Herein, an inter= predecessors, Rabbi Yoffie's presidency tral core of Jewish behavior, tradition and will nevertheless display a reduced swag- practice. Here's the common answer: dialogue over ger and a lessened desire to stroke (or, at they seek to recreate the location- and least, to stroke those who stroke) the time-specific ruach of camp and conclave, the future of Rem levers of real political power. the neo-chassidic kitsch which their mem- form Judaism, ory records as the only Judaism they When Our Best Efforts Fail know. Realizing that camp was what they But what of the "Judaism" of Reform did as little kids, they discover the old Judaism? There, in calibrating the swing lesson: you can't go home again. Frus- back to the vital center, will be for Eric Yoffie the pith in the pendulum. Rabbi Schindler used to claim that "we are the Judaism of the future", showing then-current demographic data revealing Conservative Judaism to be a one-genera- tion affair. It was true that Conservative Judaism was our upstream feeder. It is also true that we have been the river's mouth, spiIling the Jewish people into the vast and empty ocean of drifting moder-

published by CLAL - The National Jewish Center for Learning and Leadership trated because they are unskilled, Uninitiated, and intimi- It should come home to the vital center of the Jewish dated by those who know only slightly more than they, people, and stop concentrating on the religious and these "Reform kiils" slink away. cultural marginalia, those on the edge of the mainstream. Why, you might ask, don't these "Reform kids" reach In American culture, it is the white male who has felt left back instead to their respective synagogue experiences? out and marginalized by his own culture. In Reform The answer is simple: our synagogues have become Judaism, the juggernaut of outreach has, quite simply, centers of yet another Judaism: Pediatric Judaism, or marginalized the core. And the incessant feminist attacks what Rabbi Sheldon Zimmerman calls "Castor Oil (which are in fact misdirected, intellectually intended for Judaism"--a Judaism that you take until you realize that an otherwise distant Orthodoxy) have not yielded a more your parents get dong fine without the same medicine. enlightened theology or intense spirituality. Rather, they Yes, there are wonderful anecdotal vignettes about have tended to politicize every single synagogue service synagogue-based Shabbat morning study and family and every pass at traditional texts. education kallut. But the unvarnished fact will out: our synagogues have, by and large, become High Holy Day Return To Skills And Discipline pulpits and Bar Mitzvah mills. It should come home to the liturgical center, restoring the Amidah the center of the prayer experience, restoring Return To The Core as the full character and text of Sh 'ma yisrael, and restoring The Reform rabbinic response to this condition of Jewish the linchpin dynamic of public/private, worship/prayer, malaise should not be the demeaning and self-defeating unisodalone creative tension which has accounted for the behavior of the rudef, mindlessly chasing the peripheral and vanishing American Jew into every alley of popular style and whim. It should be to return, with the slow deliberation of a tall ship, to the Jewish function of the exploration and elevation of transcendence, to a Judaism resolved to tor Nina Beth Cardin inspire awe (not ephemeral political enthusiasm) in its believers and instill dignity in their lives. Ours is a system of mitzvut, of privileges and particular opportunities to do God's will in the midst of an imperfect world. Its meta- phoric pantheon of chosenness, of revelation, of Torah and of the celebration of rabbinic disputation is the foundation of its integrity. Calendar, family, continuity, morality, sacred inheritance and discipline all should unite in the discrete circle of Judaism's character, whether Reform or Orthodox. The purpose of our lives remains the awesome question as we face the yawning abyss. It is God-centered Judaism which has and can continue to provide the whiff of an answer. Thus should come home to the center. In order to be an ideology which adherents can embrace with passion, it must become one which enemies can reject with respect. It cannot strive to please all parts of a world which, in some quarters, barely hides its con- tempt. It should come home to the political center, and stop its ever-awkward lurch to the increasingly peripheral left. You do not have to be liberal to be Jewish, and feelings (along with slogans and burhper stickers) do not a defensi- ble political philosophy make.

I...... I...... ,...... *...... -.~...... -...-...... CLIFFORD E. LIBRACH is Rabbi of Temple SInaD in Sharon, MA.

2 Sh'ma 251493 historic power of the synagogue experience, and which vative on the fence, and Orthodox on the barricades? Reform has by-and-large abandoned. Some, I am certain, will see the demise of Jewish de- It should come home to the center of religious educa- nominationalism as a threat of frightening consequences. tion, where synagogue behavior is frankly acknowledged Old religious bureaucracies never die, they just fade to be a skill, to be learned and mastered; where adults are away. If Reform Judaism indeed returns to capture the peeled off to learn as adults and not just as parents of center, and there, sometime in the next century, collapses children; where the hearts of children are drawn to with Conservative Judaism into a loose non-Orthodox Judaism by the curiosity, intensity and attraction of their confederation, a broad amalgam of nearly autonomous parents, and not the other way around (which, as a serious congregational affiliations, the bureaucracies will whine idea, has failed). and suffer. But I will sing with Am Yisrael: Glory, It should come home to mitzvot, to obligation, to glory, halleluyah! ought-ness. It is a privilege to be a rabbi, not a right. We And so the tall ship of Reform, corrected mid-course should expect exemplary conduct, not only in terms from its lure to the siren song of political fashion, can defined by secular standards of "clergy" behavior, but in return to its port and its flock, now surely smaller, but terms of historic Judaism. just as surely hoping not to be abandoned. For the It should acknowledge, through its rabbinical conduits, remnant of its people, it can yet be the ballast against the that Judaism is ultimately counter-cultural, and that a "feel breakers, navigating by dint of commitment and faith, good" religion of convenience, constantly conforming to sailing--even against the tide--toward the distant mythic that which is culturally normative and acceptable, is a shores of redemption. CI religion in the last stages of its life. For it is American culture and our own passive acceptance of the image of the order of descending intensity (from Orthodox to Reform) which has put Reform on the edge of insignifi- cance. For our own constituency of affiliates, we have become a vacuous, no-demand, no-standards, no-require- ments, no-guilt do-good enterprise of sloppy sentimental- forth ity: a liberal Protestant Christianity without Jesus. Evely Laser Shlensky

A Re-centering Of Israel Old centers of American Jewish life have frayed and new ones are still forming. The lot of the liberal Jew ever will be Finally, it should come home to Israel, which must be the to contend with frayed centers on the reforming path. The object of a new paradigm. The antique of Zionism, espe- contending is both a nuisance and essential to the creative, cially an American Zionism dominated by an attitude of liberal response. It be also a blessing. charity for the poor cousins whose purse strings we must can Amidst the re-ordering, Rabbi Clifford E. Librach notices control for its own good: that Zionism is dead. In its place currents in Reform Judaism that cause to yearn for a must emerge a new symbiosis in which Israel is our educa- him ship to steer us back to the center. I'm drawn to a different tional and cultural partner, the source of energy, vitality and metaphor, probably different centers. The metaphor present- hope to which we, Jews of the Diaspora, periodically repair itself to me is suggested by the stairway in Jacob's for the purpose of renewal and restoration. ing dream, interactive vehicle with sorts of coming and This Reform Judaism will not be a neo-Orthodox an all going, connecting heavenly values with earthly needs. facsimile of the original. Its norms need not be the result Anchored to earth that has changed vastly in recent of a mechanical technical inquiry. Its rabbis, liberated to an decades, the staircase remains a potential path to higher explore and partake of the world of traditional Jewish worlds. It beckons new seekers and sages--angels perhaps. standards and its normative vocabulw, will surely be These new climbers take from heaven and bring fiom earth sensitive to the search for the overarching meta-legal as they are able. When they are attentive, they're stunned by principles of Judaism, to the value integrity of and the wonder of it all. individual conscience as we seek to do God's will, and to 30 what does my metaphor imply for Reform Judaism at the need to correct the moral incongruities of our izlheri- this juncture? Jacob's staircase led him to the recognition of tance. Its heart will not be Orthodox. But its center will awe in what was probably an ordinary place. Like Rabbi aot be vacant...... And what of the old clear-cut categories of American EVELY LASER SHLENSKY is Chairperson of the CommissTon on Social Jewish denominationalism--Refom on the edge, Conser- Action of Reform Judaism, Vice Chairperson of the UAHC Board of Trustees, and President of the Pacific SW Council, UAHC.

Sh'ma 25/493 3 Librach, I dream of a Refom Judaism "resolved to inspire grounding for a sense of Jewish authenticity (as well as the awe". Fortunately there are many traditional roads to the enticement to pursue Jewish learning). awesome encounter. Ordinary places are, however, good I love his notion of a Judaism that is "counter-cuitural". phES t0 be@. Here I think of Heschel's characterization of prayer as subversive activity, "meaningless unless it seeks to over- The Holiness Of Social Justice throw and ruin the pyramids of ~ousness,hatred, oppor- tunism and falsehood. " Would that I and others could engage attempt to ordinary, wondrous, degraded world To shape our regularly in such worship--and then take our subversive into a place closer to the one we has in mind think God prayers to the streets, the shelters, and, yes, to our city halls reflects our deepest religious I'm saddened aspirations. and the halls of Congress. whenever I read and hear allegations that our engagement in the world of justice is "merely" political action, an social Including The Margins illegitimate religious pursuit. The arguments often conclude that what we redly need While some of my concern for Reform Judaism are similar is a focus on spirituality, or as Rabbi Librach frames the to those of Librach, his tone is not one that would call me to solution, "the exploration and elevation of transcendence". Judaism, Reform or othemise. I want a religious place for This planet aches with grinding poverty, brutal warfare, my doubts as well as my deeds and dreams. I want an and cruel injustice. It is, in other words, a world that cries invitaton to walk in God's ways, not marching orders. I will for kedusha, holiness. In such a world, if we address God, sfart to study because my rabbi tells me that Jews study. I but not the human condition, what passes for religious living will com'ime my studies because my rabbi and other teachers can slip into an exercise in narcissism. show me that the encounter with text is a delight. How can we become more whole and more holy? While I want to connect heaven and earth although I don't know we recognize prayer and study as paths to strengthen our exactly what that means. I do think it will take lots of relationship with God,perhaps we in Reform Judaism have coming and going, ascending and descending. I have a few not yet adequately conveyed the link between social action ideas that may fort@ us for our journey. We need to and religious living, although we are looking to do so. We emphasize and enact the paramountcy of kindness as a need to articulate the religious mooring for our work, to Jewish value in our congregations and our central institu- bless our actions, to affirm that the pursuit of justice and tions. We should teach Jewish ethics at every turn, particu- peace (in all of their political m;mifestations) is, after all, the larly by the way we behave toward one another and by the work of redemption. policies and practices of our synagogues and institutions. Let During the civil rights marches, when Rabbi Abraham us find new ways to encourage people to try on Jewish Joshua Heschel was accused of politicizing his pulpit, he behaviors, both ritual and ethical. responded that he felt as though he was praying with his feet. I don't think we'll ever get it all right at the same time. Rabbi Israel Salanter (founder of the Mussar movement) I'm convind we'll need all the help we can get fiom the counseled that, "A person should be more concerned with margins, for, as Rabbi Robert Marx taught me, the dval spiritual than with material matters, but another person's of Judaism always has depended on divergent strains within material welfare is his own spiritual concern." Judaism. May our going forth on paths that are familiar and on those that diverge be pleasing in God's sight. 0 Counter-cultural Judaism The stairway of my dreams welcomes "those on the edge of the mainstream" (or my friends and I will find it hard to begin the climb and, more tragic, Judaism will have hard- ened its heart). The ladder offers a vehicle for women and men looking to enrich Judaism with the voices and experi- A commitment to connectedness ences of women; single adults; those who have chosen to cast their lot with the Jewish people; gay and lesbian Jews; poor Jews; disabled Jews; old Jews--these who are as to dear When I read Rabbi Librach's manifesto, I couldn't help God as those at the mythic center. Surely I'm with Rabbi Librach in wanting study for thinking of many recent letters to the editor that have adults that engages them (and thus their children) and ...... education for young people that will give them fllfficent LISA 1. GOLDSTEIN, Ordained from HUC-JIR In 1993, is Assistant Rabbi at Congregation Shaare Emeth in St. Louis, MO.

4 Sh'ma 25/493 appeared in the local paper. The current political configil- Just as there are issues of struggle and doubt within ration in Congress has unleashed a storm of hostility; our relationships with one another and with God, so too Newt Gingrich's "angry white men" are lashing out will we find them with Torah. We must find the intellec- against a structure that has insisted that they share power tual integrity to confront these issues straight on. Further- that has traditionally belonged only to them. Librach's more, revelation continues to take place. Each new vision of Reform Judaism is firmly grounded in this generation brings new experiences and wisdom to its task culture of anger, which is very sad. in understanding its place in relation to God, the Jewish Having said this, I agree with much of his critique of people and the world. Librach is correct; this is an adult the current condition of the Reform Movement. I concur endeavor. But it is not mastery of skills and practice for with his call to return to the center. However, I would its own sake. Instead, the purpose is the pursuit of define the center quite differently. Instead of seeking to wisdom, truth and comectedness. "return" to "a Judaism resolved to inspire awe.. .in its believers, I call for turning to a Judaism that inspires a Israel sense of connection, compassion and hopefulness. Reform Jews do not dismiss serious commitment to Librach says we should "come home to the vital center of the Jewish people". From his subsequent words he clearly Judaism because it has a vacant center. They ignore it defines the "vital center" straight men who were born because they do not see that it has any relevance to their as Jews. This is a tragic mistake; it severely limits the lives. If Reform Judaism could provide a sense of creative and spiritual potential of the Jewish people and connection to Rosenzweig's trinity of Torah and God, it is a serious violation of the ethic of not oppressing the Israel in a compassionate, uniquely Reform way, it would stranger which is so crucial to Jewish morality. indeed be a force with which to be reckoned. The vital core of the Jewish world must be defmed by the people who proclaim that they are willing to take the God responsibility of being at the center and this includes Librach recommends a " God-centered Judaism", although women, gays and lesbians and Jews-by-choice. Why he does not define his phrase or even mention God again should we limit ourselves to a narrow, arbitrarily selected other than an aside about doing "God's will". However, "normative' core, when expanding the possibilities can a God-centered Judaism means more than acting from a yield new ways to serve God and make the world a better sense of being commanded. We should seek to develop a place? Judaism is not an exclusive club. It is a commit- relationship with God, to nourish our partnership with the ment, an ideology, a connection that encompasses all who Divine. This partnership is not one of blind obedience. It wish to be included. demands hard work. Real relationship means accepting Modernity has always been a challenge to Judaism and both give and take. It means asking hard questions and today is no exception. We are faced with the mission of listening for the answers. It means taking doubt seriously, redefining our path yet again. Instead of using a politics understanding it as a building block of true faith. It of anger and defensiveness, we as Reform Jews should means allowing God to show us, as individuals and as a ground ourselves in a wide view of compassion, integrity community, who God really is. Like Jacob, we have a and building connections. In returning to God, Tbrah and sacred responsibility to struggle with God to create bonds Israel, we can create diverse choices that bring greater of conneciton. meaning to our lives. Cl

Torah Librach does not mention the role that Torah should play in his Judaism, other than to say that there are "skills"to be learned and Pnitzvot that inspire "obligation, ought- ness". Torah, however, like God, does not have to be about bliid obedience. Torah (and here I mean the hold Jacob Wolf totality of Jewish learning) can be a source of rituals and Rabbi Librach fascinates me. How can someone who is practices that are invitations to a closer relationship with so right be so wrong? He correctly identifies the original God and other Jews who observe them. Torah study can sin of Reform: our insistence on autonomy as the test of be seen as a treasure hunt, a search that can reveal layers upon layers of new understanding and insight that parallel ...... ARNOLD JACOB WOLF is rabbl of KBM Isaiah Israel Congregation In the levels of discovery in other human beings and in God. and a Contributing Editor to Sh'ma.

Sh'ma 251493 5 authentic liberalism. He correctly indicts our so-called love of God with all our heart and all our wealth. You leadership for a mere replication of the pallid liberal know how poorly we liberal Jews have served that God, agenda of organized American Jewry. He longs for a but YQU offer us only another evasion, another exit into closer union of Reform and Conservative Judaism in a a safety which does not save, a world bereft of humanity. more obedient and coherent non-Orthodoxy, a consumma- Where is the God who leads us out of all the Egypts of tion devoutly to be wished. the world? Where is our duty or our hope? Ll But then he offers as a paradigm of our future--the center! The center? Is that any alternative to present-day, vaguely left sentiments? He told us in Cincinnati what he really means: the end of affmative action, a tough neo- Zionism, collaboration with the new masters of Washing- ton who will dismantle the welfare state as soon and as completely as they can, the return of capital punishment. Evely Laser Shlensky and Lisa Goldstein would rather At least these are specific and debatable goals. But-- define Reform Judaism as an intellectual fantasy than face center? the guitar music of its current reality. They both commit We are already "moderate" except that our leadership the standard liberal arrogance of assuming that those for has fooled Librach and others into thinking we really whom you feel sympathy agree with you. Otherwise, how mean our liberal sloganeering. When Rabbi Schindler for could they accuse me of defining women, single adults, once had some power, he carried water on both shoulders Jews-by-choice, poor Jews, disabled Jews and old Jews for the right-wing government of his friend, Menahem as outside the mainstream. Begin. When the UAHC really could do what it wanted, Israel Salanter, and Franz it cancelled a speech by Martin Luther King, whom it Rosenzweig would not be caught, dead or alive, in one of later idolized when he was safely dead. our synagogues at 8:30 on a Friday night singing "the Barechu " in "la-la" punctuated unison and intoning Sh 'ma With God At The Center Yisrael full-voiced to a tune which sounds like a segment of Grofe's Grand Canyon Suite. They would askjurt what Reform is timid, mealy-mouthed, inconclusive. It does is the character of a Judaism which permits (and thus not invest its funds in socially responsible projects. It compels) the opening for business of convention booths on does not stand by farm workers or hospital strikers or the Shabbat afternoon (a UAHC Biennial tradition). They Israeli Peace movement. It waffles; it leaves the scene of would, like the prophets of Israel, hardly trivialize Jewish action as soon as it becomes controversial. Librach has ritual and its particular standards and behavior. This nothing to fear but fear itself. would instead be their foundation, and hypocrisy (not The theological system that was painstakingly built up traditional Jewish practice) would be their target. from Mendelssohn to Borowitz is under siege. It cannot Arnold Jacob Wolf, whom I am honored to "fasci- abide the deconstructionist mood of our time. Liberalism nate", takes off after the word "center" like a bull going as a systematic theology is finished. But it will not, I for the red cape. I never described Judaism as "a senti- pray, be succeeded by Rabbi Librach's alternative: a mental and self-protective middle ground". What I did say sentimental and self-protective philosophic middle was that Judaism is "ultimately counter-cultural". Thus ground. Judaism is not liberal or centrist; it is radically does much of Rabbi Wolf's screed read like passages of obedient to God. It is the sabbatical year and the prefer- my own essay which fell to the cutting room floor. ence for the poor is peah and Zeket. It is Rav Kook's pacifism, Hermann Cohen's socialism, Martin Buber and the anti-war sentiments of generations of thoughtful scholars and teachers. It demands not what Gingrich and Dole (or Clinton) are proclaiming--but a naked, compas- sionate response to hunger and inequity that it has always ut nth required of those who would be Jews. No, Rabbi Librach! You have diagnosed our illness Tainted Soks but your remedy would kill the patient. Judaism is heroic, Bkry Freundel, in his article "Using nazi experiniental self-sacrificing and Torah-true. It eschews the center data--asking the right questions" (Sh'm 25/490), makes unless the Center is God. It is radical, radically demand- the case that the"Nazi data should be used because it has ing, radically performing. It is not sacro egoism, but the t

6 Sh'ma 25/43 the potential to save lives. While this argument is appeal- ing, it fails to address the issue of the costs of using immorally obtained scientific data. Data is the foundationupon which the scientific method rests. In order for data to be acceptable, it must meet rigorous technical and moral standards especially when human subjects are involved. If either of these two standards are not met, then the trust in the foundation crumbles and the basis for all of our technological ad- vances is lost. The scientific community is faced with an ongoing effort to insure that data is obtained in a morally appropri- ate way. In medicine, there is an elaborate system of review for any investigations involving humans. Studies that fail to obtain Institutional Review Board (I-) approval cannot proceed. In a recent case, data from an investigation involving fetal tissue was ordered destroyed because IRB approval was not obtained properly, even though there was nothing in the study method that would not have qualified for approval. The destruction of the data illustrates that scientists are willing to destroy valid data to avoid any possibility of polluting the moral process of studying humans. I suggest that the Nazi data should be destroyed for this very reason. Preserving the integrity of the scientific method will save many more lives than the Nazi data has any potential to do. Peter Winkelstein Amherst, NY

I am writing with regard to Sara Horowitz's essay (Sh'mu 25/490) in which she discusses the subject of tainted geniuses. In particular, she refers to Paul de Man, a wartime Belgian Nazi. I wish to offer to her study of "Tainted Thinker, Tainted Thoughts", the name of Mircea Eliade, author and professor of Philosophy and History of Reli- gion. Mircea Eliade made a decisive contribution to the ideology of Romania's fascist nationalist-antisemitism movement, as a prominent member and theoretician of the infamous "Iron Guard" movement in pre-World War I1 Romania. The prestigious erred and named the chair of Philosophy and History of religions in Eliade' s memory. Baruch Cohen Montreal, Canada

Kahane Why did you have to show that you "respect both sides of the question" by printing that awful piece by Aaron I.

Sh'ma 251493 7 how who these are: about 90% of the Arabs in the West from school to the Old City for Jerusalem Studies class. Bank and Gaza supported the recent Intifada. The Anglican School is a private school attended by Jews, And just in what direction would we "coercedly Arabs and Christians from all parts of the world. I walked transfer" these two million Arabs? To Jordan, to Egypt, to with my best friend and some other kids as well. We Syria? And would these countries supinely accept our approached the stoplight just a siren went off. dumping all these people on their borders? Or would they The day was Israeli Memorial Day, a day to remember react with military force? the Jews killed in the Israeli-Arab wars. When the siren Reichel says that those Arabs who were not expelled goes off on this day, everyone, even drivers, stop and would live under Israeli jurisdiction, not with rights equal stand in silence for a few minutes of memorial. Suddenly, to those of the Jews but with rights "above those accorded the peace evaporated and thick tension took its place. We to most Arabs in most Arab countries". In other words, were no longer just friends laughing and joking together. they would be second-class citizens but would still be We were rivals. The Jews against the Arabs. The Arab better off than most Arabs in most Arab countries. kids didn't want to stop out of respect. We stood in stony This is the same as saying that in America one should silence for the few minutes of the siren. Then we went on give blacks less than equal rights with whites, because our way but the feeling of hate did not leave us. As we they would still have more rights than the blacks do in walked on, we argued. "Why should we show respect for Haiti or Sudan or Angola. someone who killed our people?" the Arab kids asked angrily. "And why shouldn't you show respect for all the Robert Alberg Jews that died?" the Jewish kids demanded. Our friend- Tel Aviv, Israel ship and unity as a class had been replaced with hate, anger and timeless grudges. Then my friend, my open-minded best friend, who always knew what to say, said something I'll never forget. She stepped between the feuding groups and looked at all her friends and classmates. "Stop it. All of w Endthoughts ?if you. I don't want to hear any more about this. Just remember: there is only one race. The Human Race." And with that she stepped back, sat down and continued Incident in jerusalem eating her lunch, oblivious to the impact of her words. Sarah Maad Kids looked at one another and smiled sheepishly. We were friends again and the incident was soon forgotten. The city is Jerusalem, Israel. A charming city whhigh But I will never forget those words she spoke and the stone walls and thousands of shops lining the narrow importance of them. They are something that needs to be streets. And I've never seen so many people! Walking, remembered for life. Because we need to keep together talking, laughing, praying; it's all in the people of Jerusa- the most important race. The one that includes us all. The lem. It was a beautiful spring day in May of 1992. The Human Race. CI sky was blue and everything was peaceful. My class from ...... the Anglican School was in high spirits as we walked SARAH MAGID, a junior in high school, lives in Norman OK.

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