JNF USA Doctors Mission Connects to a Healthy Israel

A JNF USA Doctors for Israel Mission visited Israel from the USA for a week of tours, meetings with medical professionals and getting acquainted with KKL-JNF's diverse projects a number of which are funded by JNF-USA. From start-ups in northern Israel to medical centers in the Arava, the members of the mission learned about Israel and its innovations, especially in the field of medical technology. 

“Our objective is to promote contacts between American and Israeli medical professionals, and to become acquainted with KKL-JNF's diverse projects in Israel,” said Dr. Robert Norman, who co-chaired the Doctors for Israel Mission. “It is amazing to see how the country is developing, not only in medicine, but in all areas. There is a true spirit of initiative here, of creativity and innovation.”

The tour began in northern Israel, where the doctors got a close-up look at some hi-tech companies developing medical technologies.

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The Place of Tikkun Olam in American Jewish Life

By Jonathan Krasner for the Jerusalem Center for Public Affairs

INTRODUCTION

The symbolic moment when the now ubiquitous phrase “tikkun olam” entered the American Jewish mainstream probably took place during the visit of Pope John Paul II to the United States in September 1987. A crisis in Vatican-Jewish relations was precipitated by the Pope’s meeting in June with President Kurt Waldheim of Austria, whose activities as a Nazi intelligence officer were the subject of controversy. The meeting in Miami between Jewish leaders and Pope John Paul II on September 12, 1987 was meant to signal the desire of both sides to embark on a process of repairing their relations. In his public remarks to the Pope in Miami, the leader of the Jewish delegation, Rabbi Mordecai Waxman, chairman of the International Jewish Committee on Interreligious Consultations, called for a spirit of reconciliation and goodwill. “A basic belief of our Jewish faith is the need ‘to mend the world under the sovereignty of God’—‘l’takken olam b’malkhut Shaddai,’” Waxman declared: “To mend the world means to do God’s work in the world. Your presence here in the United States affords us the opportunity to reaffirm our commitment to the sacred imperative of tikkun olam, the mending of the world.”2

Waxman’s remarks were notable mainly because he mentioned the term “tikkun olam” in public. By the mid-1980s, rabbis, educators, communal workers, ac­tivists and others were invoking tikkun olam as a value concept in support of a variety of humanistic and distinctly Jewish causes, ranging from environmentalism and nuclear non-proliferation to Palestinian-Israeli reconciliation and unrestricted Soviet Jewish emigration.3 For the most part, however, its use was confined to internal American Jewish discourse. Waxman’s introduction of tikkun olam to a broad international audience indicated the extent to which the term had become embedded into the fabric of American Jewish life. Before long, tikkun olam found its way into the pronouncements of non-Jewish public figures such as New York Governor Mario Cuomo and became the rhetorical motivation for service learning and social justice organizations such as AVODAH, American Jewish World Service and Panim el Panim. “Tikkun” also radiated from the masthead of a new, self-consciously intellectual, progressive Jewish magazine. By the 1990s, tikkun olam was everywhere.4

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Rooted in Israel’s history, five remarkable trees

Tales of timber, from the cedars outside the Jewish Agency building in Jerusalem, to the 600-year-old oak at the tomb of Rabbi Yosef Abba Halafta in the Galilee

By Aviva and Shmuel Bar-Am for The Times of Israel

'One day Honi Hameagel, a righteous miracle worker, saw an old man planting a carob tree. Knowing that a carob tree took 70 years to bear fruit, and that therefore the old man would not live to see the results of his labor, he asked why he was planting a tree whose fruits he would never enjoy. ‘Carob trees were here when I was born, planted by my father and his father,’ answered the old man. ‘Now I plant trees for the enjoyment of my children and their children’s children.’” (Talmud Ta’anit 23a)

Although trees offer desperately needed shade, and add that extra dash of beauty to our lives, we rarely take the time to admire their barks, their leaves, their towering heights.

Yet trees are the oldest forms of life, and, aesthetically pleasing, they are ecologically essential.

If trees could talk, they would be able to tell us wonderful stories about our history, our nation, and the lives of those who came before us.

Here are just a few:

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Eco-Friendly Hanukkah Traditions

From sustainablebabysteps.com

Have you started preparing your eco-friendly Hanukkah traditions yet? No doubt you are thinking about polishing your menorah, dusting the dreidels and starting the search for the perfect presents.

However, how will you polish that menorah? Did you keep the dreidels from last year and what types of presents will you buy? These are all things which need to be taken into consideration if you want this holiday season to be a sustainable one.

My household Hanukkah traditions usually consists of a nightly Menorah lighting and present giving, so that each family member receives eight presents in total. We might also go to a public Menorah lighting and attend or hold our own Hanukkah party during the 8 day festival. We don't put up much in the way of decorations or exchange cards, but every family is different with their own Hanukkah traditions over decorations, food, present giving and so on.

There are a few basics though that are generally common to all and I have listed some eco-friendly ways to celebrate the holiday below which cover those basics:

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The Darkness of Winter: Environmental Reflections on Hanukkah

By Ebn Leader, Hebrew College for COEJL

It has often been noted that the Jewish holidays function within a dual cycle of history and nature. This is perhaps most clearly expressed in the Kiddush of Friday evening, where within one sentence we speak of the sanctity of Shabbat as a memory to the act of creation and as a memory to the exodus from Egypt. Most of the holidays are strongly rooted in the agricultural cycles of the land of Israel, connecting the people to the flow and change of the seasons, while at the same time commemorating formative experiences from our national history. Ever responsive to the needs of their communities, the Rabbinic authorities in the period following the destruction of the second temple de-emphasized the agricultural aspect of the Holidays. Torn away from their connection with the land, the Jewish people created an identity based on a shared sense of history and destiny rather than an identity based on the experience of shared living off the land, an experience they no longer had. Although some memory of the seasonal cycle was retained in the liturgy and ritual, the main body of the holiday experience was formed so as to recall and enhance the continuity of the Jewish people and their relationship with God through history.

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Social Justice and Climate Change

Jewish Energy Guide: Policy for COEJL

By Rabbi Jill Jacobs

The rabbis of the Talmud ask the following question: When the people of a town decide to build or repair a guard wall, how much should each resident pay? Perhaps the wealthiest residents should pay

the most, as they can best afford to shoulder the burden. On the other hand, maybe the people who live closest to the wall should pay more as they will benefit most, since thieves or murderers who enter the town are likely to target the first houses they encounter. “But wait,” the residents of these wall-hugging homes may say, “we’d never have bought these homes if we could’ve afforded to live where it’s safe, in the middle of town.” “That’s true for some of you,” the wealthy residents may respond. “But some of you chose to live near the edge of the city just because you like it there.” Or: “We don’t even need the wall — we feel safe enough already.” While the Talmudic discussion (Bava Batra 7b) remains indecisive, most commentators conclude that the wealthiest residents should contribute the most, regardless of where they live. And only in the case in which two people have an identical household income should proximity to the walls be factored into the calculation of responsibility. (For example, see Rabbenu Tam, Maggid Mishnah on Rambam, Mishnah Torah Hilkhot Sh’khenim 6:4, and Joseph Caro, Beit Yosef Choshen Mishpat 163:3.) This Talmudic discussion comes to mind when I think about who bears the burden of our environmental choices. When we think about climate change, we often think in terms of dramatic shifts in the natural world: melting glaciers, heat waves, tornadoes and earthquakes. One might think that changes in nature affect us all equally. But in fact, poor and non-white populations — both in the United States and around the world — disproportionately pay the price for our overuse of natural resources. For example:

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Israel’s New Pioneers Work to Transform the Negev Through Farming

By Maayan Jaffe for JNS.org

In southern Israel, the next generation of Jewish pioneers is making the desert bloom.

A group of young, Zionist, idealistic adults are cultivating a previously uninhabited area in the northwest Negev on Israel’s borders with Egypt and Gaza – growing tomatoes, potatoes, lettuce, cauliflower, pomegranates, olives, and more.

“I am there (in the Negev) because I can make a difference,” said Nava Uner, who lives in Bnei Netzarim, one of three Halutza (pioneer) communities in the Young Farmers Incubation Project.

The Jewish National Fund (JNF) established the project shortly after the 2005 unilateral disengagement from Gaza, one of the most polarizing events in Israel’s history. The Halutza planned communities are part of JNF’s Blueprint Negev campaign, which is aimed at developing southern Israel through infrastructure and jobs. The Negev comprises about 60 percent of Israel’s land, but only eight percent of Israeli citizens live there. But in recent years, the Negev has rapidly evolved into a hub of activity, with a new cyber-security park, an expanded Israel Defense Forces presence, and the growth of Ben-Gurion University of the Negev.

The Young Farmers Incubator Project – co-sponsored by the Ness Foundation, Karen Ferber, and Ellen Aschendorf – is part of the area’s innovative spirit, aiming to encourage young entrepreneurs who are looking to make a future working the land to stay and invest in their own farms in the Negev.Continue reading.

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