	San Diego Jewish World 'There's a Jewish story everywhere'

Today's Postings

Cynthia Citron in Los Angeles: "Braille Institute honors near blind reader, 101, now an author herself"

Garry Fabian in Melbourne, Australia: "How B'nai B'rith lit its menorah in Australia and New Zealand."

Donald H. Harrison in San Diego: "Evan Almighty mighty good way to spend quality time with grandson, 6"

Rabbi Baruch Lederman in San Diego: "A kiss at a bris"

Rabbi Leonard Rosenthal in San Diego: "'And you shall be a blessing...'"

The week in Review
(click on dates to see back issues)

Dora Klinova in La Mesa, California: "America? Just a joke"

Wednesday, October 17

Sherry Berlin in San Diego: "Sammy Spider's webmaster coming to SD Jewish Book Fair"

Peter Garas in Gordon, Australian Capital Territory: "Jewish Memories: Australian BBYO activists designed intensive Jewish camp experience"

Donald H. Harrison in San Diego: "Whistling right up to the bully"

Tuesday, October 16

Garry Fabian in Melbourne, Australia: "Shul accuses cab companies of charging elderly exorbitant fares" ... "Jewish youths attacked in hate crime" ... "Wife charged with murder of missing Israeli"

Donald H. Harrison in San Diego: "Study shows Jewish schools pay female principals less than male counterparts"

Dora Klinova in La Mesa, California: "The first Americans in my life."

Fred Reiss in Winchester, California: "Christian afterword sours analysis of Torah and Book of Joshua"

Monday, October 15

Donald H. Harrison in San Diego: "Sentimental short stories depict men living up to Judaism's tenets"

Shahar Masori in San Diego: "The Land of Milk and Honey: the film, the song, and the country"

Susie Meltzer in San Diego: "What skill level will you choose for a raft ride through Judaism"

Photo Stories

Three Agencies, One Building—Agency for Jewish Education joins the United Jewish Federation and the Jewish Community Foundation in common quarters in San Diego.

Sunday, October 14

Donald H. Harrison in San Diego, California: "Jumping rooftops over the streets of Pop"

Joe Naiman in Lakeside, California: "How MLB Jews performed in 2007"

Sheila Orysiek in San Diego: "Malashock Dance presents Let’s Duet, a studio series, at the Dance Place"

Michelle Rizzi in Coronado, California: "Ghosts, hiding places, U.S. Presidents: Growing up at the Hotel del Coronado"

Saturday, October 13

Ellen B. Graber in Palatine, Illinois: "Never again: Why I signed the petition to remove JewWatch from the Google list."

Donald H. Harrison in San Diego: "Temple Solel bar mitzvah student wins big on TV's Jeopardy show"

Joel Moskowitz, MD and Arlene Moskowitz, JD in La Jolla: "A genetic detective story to be told at San Diego Jewish Book Fair"

Archive of Previous Issues

The Jews 'Down Under'
By Garry Fabian

How B'nai B'rith lit its menorah
in Australia and New Zealand

MELBOURNE, Australia—In 1843 German immigrants to America were not only trying to find their feet in a strange culture and learn a strange language and customs, but they also found that the Jewish community was fragmented. There was no common ground on which various factions could meet or talk, let alone discuss common problems or act on common concerns. Twelve men, far sighted for their time with a broad vision for a united community, met and formed B’nai B’rith.

The Jewish community of the time found themselves
fragmented and disunified, beset often by bitter acrimony between different groupings, and there was no common ground for various factions to meet, let alone discuss common problems or act on common concerns. The divisions were deep and often bitter, to the extent that if a boy from a family from Bialyostock married a girl from a family hailing from Krakow, both sets of parents sat Shiva, declaring that they no longer had children

The small band of visionary men saw a desperate need for a body that would unify all Jews, irrespective of ethnic origin, social or religious status.

New York Lodge No.1 had its inaugural meeting on October 13, 1843.

They adopted a Preamble, still used today, to set out and define the wide ranging and all embracing objects of the organisation.

B’nai B’rith has taken upon itself the mission of uniting people of Jewish faith in the work of promoting their highest interests and those of humanity; of developing and elevating the mental and moral character of the people of our faith; of inculcating the purest principles of philanthropy, honour and patriotism; of supporting science and art, visiting and attending the sick; coming to the rescue of victims of persecution; providing for, protecting and assisting the aged, widows and orphans on the broadest principles of humanity.

While this preamble has been retained to the present day, B’nai B’rith also demonstrated its commitment to the changing needs of the Jewish world and the scope of its platform, when pledging our support for the State of Israel was added in 1947.

Lodges soon started to be formed across America. As the concept of an organisation uniting all Jews became accepted. By the 1870 B’nai B’rith was represented in most US centres. Four decades after its foundation, B’nai B’rith, now strong and active in the United States, crossed the Atlantic and in 1880 the first Lodge was established in Berlin, Germany. The idea soon spread to other German cities and across Europe, (with the exception of Russia, and later the Soviet Union) and the Order flourished and attracted Jews from all religious shadings and walks of life. It became a strong and vibrant organisation.

B’nai B’rith proliferated throughout Europe, with most countries with a Jewish population seeing B’nai B’rith Lodges established.

The advent of Nazi Germany, and later World War II led to B’nai B’rith being disbanded by Nazi decrees, their property confiscated, with many of its members perishing in the Holocaust.

A handful of mainly German, Austrian and other European Jews who managed to obtain refuge in Australia, eventually transplanted B’nai B’rith to “Down Under."

For these refugees, their dislocation in language, customs and culture was a very traumatic experience. Many yearned for those institutions and organisations that were a very important part of their own life, and indeed several generations of their fore fathers in Europe.

While the Nazis may have extinguished the lights of the Menorah that guided their Lodges, the spark of brotherhood and friendship remained alive within them. Once they started to settle in their new land, the wish to transplant that spark, and make it shine over the Jewish community on a new continent in which the found themselves came to the fore.

They struggled with language, faced many traumas in trying to earn a modest living, and, in a twist of cruel irony, refugees from Germany and Austria, notwithstanding the fact that they had fled the oppression of the Nazis, were classified as ‘enemy aliens by the Australian government.

This meant that their freedom of movement and association was severely restricted. The had to report regularly to the local police station, could not travel outside of their suburb without police permission, could not own radios, and faced other restrictions of movement and civil liberties

In 1943, exactly a century after immigrants to the USA converted a noble idea into reality, former members of Lodges in Germany and other parts of Europe began meeting informally to discuss the possibility of rekindling the B’nai B’rith Menorah in their new adopted land. Despite many setbacks, their idealism never faltered, and overcoming a range of obstacles, these dreams became a reality when Sydney Lodge was established in 1944, to be followed by Melbourne Lodge in 1945.

While there may not be a precise identifiable moment when the first seeds were sown for B’nai B’rith to be established in Australia, no doubt the idea was in the minds of many former members from the moment they stepped ashore.

In 1941 Ernest Goldschmidt placed an advertisement in the Sydney Jewish News, calling on all former members of European Lodges to contact him with a view toward discussing the possibility to form B’nai B’rith in Australia. Goldschmidt had been a member of Vienna Lodge since 1922, served as its president in 1935 and had been deeply involved with B’nai B’rith for some 20 years.

The response by former B’nai B’rith members was encouraging, and Bro.Goldschmidt, assisted by Phillip Kantor, who was to become the first president of Sydney Lodge,

arranged a series of social meetings with former B’nai B’rith members and their wives in private homes.

However, these meetings had to be suspended as security regulations during the war severely restricted the movement of "enemy aliens." After a break of almost three years, regular meetings of interested people resumed in 1944, taking place at the Tarbuth rooms in George Street, Sydney. Soon a group of 40 men and women enjoyed a warm atmosphere that recreated the spirit they were used to in Europe, with a series of lectures and social gatherings. This strengthened their determination to establish a formal structure, along the line of B’nai B’rith they had known in pre-war days in Europe. (Jump to continuation)

B'nai B'rith down under...
(Continued from above)

A small committee under the guidance of Goldschmidt was formed to approach the Supreme Lodge in Washington for the granting of a charter. The first reply from the Supreme Lodge was very disappointing. It was a straight refusal, stating that “ It was the policy of B’nai B’rith not to issue Charters for new Lodges, unless the majority of the petitioners were citizens or long standing residents of the country where the Lodge was to be established.” While disappointed with the initial refusal, the committee members did not allow themselves to be diverted from their desire to establish B’nai B’rith in a formal framework.

The same spirit that moved Goldschmidt to take an initiative also existed in Melbourne, where many former B’nai B’rith members had settled. In 1944, Frank Togget a former president who had been a member of Eintrach Lodge in Vienna, felt a need for BB in Melbourne. He called on Franz Lippmann, who had been president of Steinthal Lodge in Hamburg, and talked about their deep involvement in B’nai B’rith whose presence they missed.

During their discussions, which revolved about the fact that each knew several former B’nai B’rith members among their circle of acquaintances, the idea of placing advertisements in the Melbourne Jewish News and the Australian Jewish Herald crystallised.

The two small advertisements generated a response from some 40 former B’nai B’rith members principally from Germany and Austria, and a decision was reached to organise a get-together. This took place in the upstairs hall of Pinchovers Coffee Lounge in Little Bourke Street, which was owned by one of the B’nai B’rith members who replied to the advertisement.

It could almost be described as a positive omen, as a century earlier, the very genesis of B’nai B’rith has come from a gathering in Sinsheimers Café on the Lower East Side in New York..

The meeting generated a warm atmosphere, in which many new friendships were formed that were to last a lifetime. While there were many individual stories that could be told about that first meeting, perhaps one stands out which demonstrates the universality and spirit of B’nai B’rith. Nearly all the participants at this meeting came from Germany or Austria. Suddenly, an elderly man, who obviously came from a different background, arrived.

Franz Lippmann, who stood at the door checked the bonafides of each arrival, asked each one as they arrived to fill in a form stating Lodge to which they had belonged.

When the man came in Lippmann was not sure that he had come to the right meeting and asked him if he could identify himself, whether he knew the watchword of B’nai B’rith. The man replied “Yes, I know the watchword, but how do I know that this is the right B’nai B’rith. Do you know the watch word?”. There seemed to a momentary impasse, which was eventually resolved when both agreed to write it on slip of paper and exchange it. This satisfied both men of each other's bona fides. The stranger in question was Isaac Landy, who had been a member of B’nai B’rith in Safed in Israel, and had served in Egypt as the Secretary of Cairo Lodge in 1912.

(When Landy died in his late 90’s, he had achieved the rare honour of being a B’nai B’rith member for well over 70 years.)

From these early meetings, the resolve to establish B’nai B’rith in Melbourne soon emerged, and formal moves were made to Washington. Initially the same negative reply that had been given to Sydney, was received. But once again this did not weaken their resolve to press on with their quest.

There is an interesting sidelight on how the refusal of the Grand Lodge in Washington to grant a charter allowing the formal establishment of B’nai B’rith in Australia was eventually overcome.

In 1927 the then International President of B’nai B’rith Alfred M. Cohen, made a pastoral visit to B’nai B’rith Lodges in Germany. Franz Lippmann, who was very active in B’nai B’rith, and had a good command of English, was asked to accompany Cohen during his travels in Germany. The two became good friends, and maintained contact over the next two decades. When Washington refused the application from Australia, Franz Lippmann, who lived in Melbourne wrote to Cohen, asking him to intercede in this matter. While Cohen had been out of high office for 15 years, obviously the word of a Past President still carried some weight, and Washington reversed its initial refusal, and decided to give its formal approval to the formal founding of B’nai B’rith in Australia..

Part of a letter from Cohen to Lippmann, which is in the possession of the Lippmann family, and is dated April 3, 1945, touches on this.

I note with great satisfaction that you are interesting a very considerable number of Melbourne co-religionists in B’nai B’rith and that Melbourne Lodge will be launched on May 20th. I recall our first contacts when I visited Germany in 1927, and your dedication to our Order, and know that you will bring this to the creation of B’nai B’rith in a new continent.

A very important decision was taken by the Melbourne steering committee, that saw Melbourne B’nai B’rith take a slightly different direction to the one adopted in Sydney.

While the plan in Sydney was to restrict membership only to former members of B’nai B’rith, Melbourne decided that in order to establish a strong and viable Lodge, it should also include new members, drawn from prominent members of the Jewish Community, many of whom were third and fourth generation Australians. This was a conscious decision to avoid the perception of B’nai B’rith as being a German/Austrian Landsmanshaft, a decision that set the scene for B’nai B’rith’s growth for many years into the future for the Melbourne based branch of B’nai B’rith

In the early days, some of the rituals and traditions of the European lodges were transplanted to Australia, used both in Melbourne and Sydney during the first six to seven years. Among them was the use of the black ball voting when the admission of new members was considered. When a new name was proposed for membership, each member was give a white and a black ball. The colored ball of their choice was anonymously placed in a box, and if at the end of the voting one black ball appeared in the box, the nominated name was rejected. This was however abandoned after several years, in favor of a more democratic method, where names of potential new members were circulated. If an existing member raised an objection, he would have to explain his reasons,and a committee would adjudicate if they were substantial enough to reject a new applicant.

While there have been changes to the membership rules, and after the first few years, members of the Jewish faith were actively sought to become members, the methods have basically remained similar. Potential members must be nominated by current members, and in principle you cannot join by applying. The membership committee processes nominations, before a person is invited to join B’nai B’rith.

While the qualification for Australian as well as New Zealand B.B (which is under the umbrella of the Australasian B.B. roof body) membership was a lot more relaxed than the selection process used in pre-war Europe. It was more strict, however, than the American system, where you picked up an application form at the local deli or butcher, and sent in your cheque.

In the early 1960’s Lodges and Chapters were established in Adelaide, Brisbane, Perth, and later in Canberra, as well as in Auckland and Wellington New Zealand. While the number of men’s Lodges and Women’s Chapters, (later to be combined into gender-neutral Units) expanded in Melbourne and Sydney, declines in Jewish populations in Adelaide and Brisbane led to the cessation of B'nai B'rith activities in those cities. This has also occurred in Perth, despite the fact that that is a growing Jewish community. The reasons why B.B. in Perth has not been able to reestablish itself are not easy to define, and are of continuing concern to the leadership of B’nai B’rith

In Melbourne while it took several years for B’nai B’rith to consolidate, it greatly accelerated in the 1950’s. That period saw the formal institution of the B’nai B’rith Youth in early 1955 B’nai B’rith Women’s Chapter in May 1956, Lodge of Harmony in April 1957, the purchase of a property at 99 Hotham Street, East St.Kilda, now known as B’nai B’rith House, Menorah Lodge in March 1960, and AZA (Aleph Zadik Aleph) and B’nai Brith Girls in the same month.

Later that year, in September, Harmony Women’s Chapter was formally instituted.

1961 saw the introduction of a Hillel Foundation, which provided a Jewish counseling service on university campuses, under the auspices of B’nai B’rith, and the appointment of the first Hillel Director, Boris Rackovsky, followed a couple years later by the late Henry Shaw, servicing Jewish students at Melbourne and Monash Universities. For many years B’nai B’rith was the principal supporter both organisationally and financially, of the Foundation, which some years later became independent, and no longer has any association with B’nai B’rith.

In 1962, a Charter was granted by The Supreme Lodge in Washington for the formation of the 21st BB District, which governs Australia and New Zealand. It was formally instituted in August 1962 in Sydney. The late Hilary Pryer became the first District President.

The seat of the District rotated every three years between Melbourne and Sydney from 1962 until 2000, when it was decided to adopt a two year term. Representatives from each state in which B’nai B’rith operates as well as New Zealand are represented on the District.

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Torah on One Foot
By Rabbi Leonard Rosenthal
Tifereth Israel Synagogue, San Diego

'And you shall be a blessing...'

D'var Torah: Lech Lecha

SAN DIEGO —PParshat Lech Lecha opens with God ordering Avraham to relocate: "Go forth from your native land and from your father’s house to the land that I will show you." (Gen. 12:1) Although God does not inform Avraham of his destination, which we know is Eretz Yisrael, God does tell Avraham what his reward will be if he obeys:

"I will make you a great nation,
And I will bless you;
I will make your name great,
And you shall be a blessing.
I will bless those who bless you
And curse him that curses you;
And all the families of the earth
Shall bless themselves by You." (Gen. 12:2-3)

The commentator Mayanott Hanetzach points out that God does not tell Avraham that his reward will be that "he will be blessed" if he obeys God but rather that "he will be a blessing." The difference is not trivial. If one is "blessed" one is the recipient of the blessings of others. If one "is a blessing" one is the conveyor of blessings. Being blessed is passive. Being a blessing is active.

What God is telling Avraham, says another commentator, is that even though Avraham will receive all of the rewards that God promises if he faithfully follows his command to leave his birthplace and move to a new home, this does not free Avraham of further divine obligations. Even after he arrives in his eventual destination, Eretz Yisrael, Avraham will still have mitzvot to perform. Through his life and acts Avraham must convey his belief in God to others. He must do so not only by speaking of the one true God of the universe but by being a blessing to others. Avraham must bring the knowledge of God to others by demonstrating how those whose hearts and souls are filled with love of God conduct themselves. Avraham must relate to his new neighbors with acts of goodness, kindness, and benevolence. (Otzar Chaim, Bereisheet, p. 48)

All too often we hear stories of atrocities committed in the name of God by those who claim to be "true believers." They believe they best demonstrate their love and belief in God by oppressing or killing those who possess "heretical" beliefs.

Judaism insists that we can best express the truth and beauty of our belief in God and Torah by showering those around us with acts of kindness, compassion, and love. Like Avraham, we can live our lives to be a blessing to others.

Rabbi Baruch Lederman

Amazing tales of Judaism
Congregation Kehillas Torah, San Diego

Dvar Torah: Lech Lecha
A kiss at a bris

SAN DIEGO — Maaseh Avos Siman L'vonim - The deeds of the Fathers are a sign for the children.

The Midrash Tanchuma (Lech Lecha 9) teaches that G-d gave Avraham Avinu a sign that whatever happened to him would later occur to his progeny. Avraham exerted great dedication and self sacrifice to perform the mitzvah of Bris Milah (ritual circumcision) both on himself and his household. That superhuman devotion was transmitted down to
Avraham's descendants as the following true story illustrates:

In Soviet Russia, it was forbidden for a Jew to have a bris (ritual circumcision) performed on their newborn son. The punishment for having an infant son circumcised was immediate layoff from work, with the possibility of subsequent criminal charges, trials and perhaps even a jail sentence. For this reason, the great majority of Jewish boys born in Soviet
Russia remained uncircumcised.

Nevertheless, some Jews took the risk of gathering a few highly trusted friends and having the bris performed clandestinely. Although a bris should be performed on the eighth day of a child's life, many times parents waited three weeks, three months or even six months before they could accomplish what was for them a risky mitzvah.

For the first few weeks after the birth of a son, parents could almost feel the presence of the authorities and no hint of a bris could even be mentioned. The family watched not only for the officials, but for "friends" who might actually be informers.

In one particular town there was a "trusted minyan" of people whom the Shnayder (fictitious name) family wished to invite to their son's bris. They were discreet, dependable and responsible people. They would never betray a family and no police authority could get any information from them. Often it was one of these men who advised the family when it
was "safe" to have the bris.

The Shnayder boy was almost a year old and he had not yet been circumcised. Suddenly the atmosphere became a bit less tense and Mr. Shnayder was informed that it was safe to have the bris. The mohel was called, the guests gathered in a basement, and the child was brought thereto have his bris.

The bris was performed, the proper blessings were recited and everyone wished each other mazel tov. The child was then brought back to the room where his mother was waiting for him. Suddenly there was a piercing scream, a wail and a cry. There was a thud as though someone had fallen to the floor. Pandemonium broke out as people ran to the room where the mother lay in a dead faint. After they revived her, she told an incredible story.

The young mother feared that her son might never have a bris, that she would be lulled into negligence because of her fear of the authorities, that she might capitulate to fear, and not have the bris at all. She was determined not to let that happen to herself and she undertook something that would compel her to long for the bris, to make it paramount in her
mind at all times. She vowed not to kiss her son until he had had his bris.

For close to a year she suffered the pent-up emotions that only a mother can feel. Finally, after the bris, she had taken her son into her aching arms and kissed him fervently.

Overcome with emotion, she had fainted.

(The foregoing story is documented in Artscroll's "The Maggid Speaks" by Rabbi Paysach Krohn)

Cynthia Citron's
L.A. Beat

Braille Institute honors near blind reader, 101, now an author herself

LOS ANGELES - Laura Simon is not a stranger to the San Diego Jewish World. Earlier this year we ran a review by Norman Manson of Simon’s autobiography,”I’m Still Here. That book, published by Montezuma Publishing, was “amazing”, according to Mr. Manson, most notably for “Ms. Simon’s phenomenal memory and her tenacity and perseverance in the face of obstacles.” And also for the fact that she was 100 years old when she wrote it.

Laura Simon will be 102 next month, and happily for us, she is still here.

On Oct. 18, Simon, who lives in San Diego, was honored by the Braille Institute Library Services in Los Angeles. In an Open House whose theme was “Celebrate Reading” the Institute welcomed some 500 visitors to their huge facility and presented Ms. Simon with a Golden Cassette Award.

Laura Simon at 101

The award, which Dr. Henry Chang, Director of Library Services, likened to an Oscar, recognized Ms. Simon for her 21 years of support as a Library Patron.

Simon, who is also an award-winning artist (her own abstract painting graces the cover of her book), has also been honored by the San Diego Press Club with two awards for stories from “I Am Still Here”.

Also receiving Golden Cassette Awards were Frank Kurt Cylke, National Library Services Director, for his “leadership and vision in bringing the digital format to Network Libraries,” and actor Richard Azurdia, who encouraged Spanish language volunteers to join the Telephone Reader Program.

As part of the “Celebrate Reading” program, author Robert Levinson (Where the Lies Begin and Ask a Dead Man) chronicled his experiences since he began, at age eight, to publish a neighborhood one-sheet that he took from door to door himself. Later, as a public relations professional, he was inspired, he said, by two words—“You’re fired!”—to start his own company.

He specialized in entertainment p.r., but followed his dream to write a book. Unfortunately, he said, “When I finished the book, nobody wanted it.” So he turned to mystery writing. A mystery book,” he said, “is just a mainstream, contemporary book with a body in the first chapter.” He went on to write “The Elvis and Marilyn Affair,” “The James Dean Affair,” and “The John Lennon Affair,” and to contribute stories to the Ellery Queen Mystery Magazine and the Alfred Hitchcock Mystery Magazine.

Also on the program was author Janet Fitch, whose book White Oleander became a selection of Oprah’s Book Club. Discouraged early on by a hostile teacher she offered this bit of advice: “Don’t show your work to someone who doesn’t like you.” Now a writing teacher in the masters’ program at USC, she said it took her ten years to sell her first short stories. “Being a kid is horrible,” she said, “you need to live in books. It’s so disappointing to have only one life,” she concluded, “when you can be all sorts of people if you just walk into the book and live there.” A sentiment with which we are sure Laura Simon would readily agree.

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The Jewish Citizen
by Donald H. Harrison

Evan Almighty mighty good way to spend quality time with grandson, 6

SAN DIEGO—Going back several years now, my grandson Shor and I have had a favorite biblical story: Noah’s Ark. Now 6, Shor excitedly invited me to his house to watch Evan Almighty on DVD with him and his parents, Sandi and Shahar Masori.

Shor already had seen the movie in the theatre, so this first-grade Soille San Diego Hebrew Day School student was able to keep up a confident running commentary.

The story is in the vein of the Oh God movie that starred George Burns as Himself and John Denver as the human chosen to do His bidding. You might call Evan Almighty a cross between O God and Mr. Smith Goes to Washington.

Steve Carell, who stars in television’s The Office, is Evan Baxter, a former TV anchorman just elected to the U.S. Congress, who campaigned on the rather grandiose promise that he would “change the world.” Hashem, (Hebrew meaning “The Name”) as Shor has solemnly learned to refer to God, is played by Morgan Freeman (Oscar winning actor in Driving Miss Daisy). And the villain, Congressman Chuck Long, is portrayed by John Goodman, best known as the husband in the long-running TV comedy series Roseanne.

Evan does not like facial hair; in fact; he spends an inordinate amount of time clipping the strands from his nose. (“Oh, yuck,” commented Shor). He also “hates animals but he soon will learn to love them,” Shor informed me sagaciously.

The evening before being sworn in as a congressman, Evan follows the advice of his wife, Joan (get it? Joan of Ark) to pray. On his knees at his bed, he prays for God’s help changing the world. Shor informs me that praying that way is the manner of Christians who “are like Jews but they believe Jesus is Hashem’s son, so they’re not really Jews, just a little bit Jews.”

The next morning, Evan’s alarm clock goes off at 6:14. But it is not “a.m.” time, it is “gen” –for Genesis—time. God has begun sending messages to Evan that he is to be the next Noah. Genesis 6:14 is the biblical passage in which God instructs Noah to build an Ark of gopher wood.

Deliveries start coming to Evan’s new house. Old fashioned tools, and then a delivery of wood from a company with the phone number 1-800-GO-4-WOOD.

Meanwhile, at the Congress, Chuck Long (whose position is described as that of a committee chairman) is trying to seduce the new congressman. Long is from the area right near Washington D.C.; in fact “Long Lake,” a federally-built reservoir named for the congressman, is quite close to the home that Evan has purchased for his family.

Long assigns Evan to a large office suite, instead of to the broom closets freshmen congressmen normally crowd into with their staffs. And he asks him to co-sponsor a bill that sounds too good to be true (and is!) to expand the national park system.

The next section of the film is pure comedy as God, appearing in the guise of a human, explains to Evan the mission for which he has been selected. Of course, Evan thinks the man speaking to him is crazy. But God has a way of making his point—again and again. He keeps appearing and reappearing to make His presence known. The number “614” keeps popping up, on Evan’s new license plate, as the telephone extension number for his office, and, if that’s not enough, animals keep following Evan—two by two.

Furthermore, no matter how often Evan shaves, his beard quickly grows back longer and longer. At last persuaded, Evan begins to build the ark with his three sons. He soon becomes an object of ridicule—and a source of embarrassment for the powerful Congressman Long.

In the Bible, Noah’s wife is nameless, but in this movie, the wife, Joan, played by Lauren Graham, not only has a name, but a point of view and a voice. Her prayer was for her family to become closer—Evan’s meteoric career having kept him working long hours away from the family’s.

Humiliated by Evan’s ark-building and the ridicule of her neighbors, she has a conversation with a waiter, whom she doesn’t know really is God. He tells her that God doesn’t grant wishes, per se; He sometimes sends opportunities for people to fulfill their wishes. For example, if someone wants her family to be closer, God might create an opportunity for them all to work together. Joan understands; instead of leaving Evan, she helps him build an Ark. So too do the animals.

Eventually, there is indeed a flood, although not from the sky. The story ends happily, except for Congressman Long, whose national parks bill, like his reservoir, is exposed as another land developer’s scam.

I’m not certain whether the film was either a good bible lesson, or a good civics lesson, for Shor. But it was great comedy. And there’s nothing better than laughing with your grandson.

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