Donna Tartt, the author of this year’s Pulitzer Prize winner The Goldfinch, was once told by Ken Kesey, the author of One Flew Over the Cuckoo’s Nest, never to read her press: “I’ll tell you why, kid. The good things don’t help and the bad things still hurt.” A modified version of this guidance appears in virtually every testimonial by a fabled writer: You can’t worry about your audience; you must write for yourself.
Read without nuance, sentiments like these surely encourage the view that writers are elitist, self-serving navel-gazers. The truth feels more complex. As a writer, I am deeply engaged with my imaginary audience. I write because I have things I want to say, and a way I want to say them, but I want them to be heard. I write to connect. I write to have a conversation. At the same time, bad things happen on the page when you start writing with an overly concrete audience in mind. Instead of looking for new expression, you start saying things you think your audience will like. Entertainment is a perfectly honorable reason to write and read. But I believe writers have an obligation to push their readers—and themselves—to think about things they may not be overly eager to think about. It’s how literature, and, in some ways, the world moves forward.
I bring all this up because my debut novel, A Replacement Life, out this week, is on a subject that gets readers going: A young man starts forging Holocaust-restitution claims for old Russian Jews in Brooklyn. I began writing the novel in the fall of 2009, inspired by my experience filling out my grandmother’s restitution paperwork in the 1990s (she was an inmate of the Minsk ghetto). My family had emigrated from the former Soviet Union only a decade before; I was just a teenager, but had the best English, so the paperwork was handed to me. Continue reading
This past March, the owner of Doheny Glatt Kosher Meat Market, Los Angeles’s largest purveyor of kosher meat, was discovered smuggling repackaged meat of unknown provenance through the back door of his butcher shop. The mashgiach (kosher supervisor), had unlocked the door for deliveries and then, against kosher protocol, left the premises to attend to personal business, leaving the market unsupervised. Erupting the day before the start of the Passover holiday, the scandal cast doubt on the status of thousands of briskets roasting in ovens throughout the city. An emergency council of rabbinic authorities held just in time for Passover seder that consumers could presume that meat previously purchased from Doheny was kosher.
The Rabbinical Council of California (RCC), which provided supervision to Doheny’s came under fire for the misfeasance of its mashgiach.
As a result of the scandal, the RCC’s reputation suffered. Several restaurants under RCC supervision switched to a rival certification agency, Kehilla Kosher. To stem the damage, the RCC called in the nation’s largest kosher certifier, the Orthodox Union (OU), to audit its supervision at three L.A. restaurants and reassure the public of its reliability. According to coverage by L.A.’s Jewish Journal:
Rabbi Moshe Elefant, OU chief operating officer for kashrut, said that since his New York-based agency got involved in April, he has visited Los Angeles once and [OU executive rabbinic coordinator Rabbi Yaakov] Luban has visited twice. The OU is the largest kosher certifying agency in the country, but its policy is to leave supervision of local kosher businesses in the hands of local boards of rabbis. In this case, Elefant said, the OU’s intent is to support the RCC, not to supplant it. “To a degree, we’re competitors,” he said. “But as much as we’re competitors, we all understand that we have a higher mission here, and we’re happy to learn from each other.”
Additionally, the RCC asked the Association of Kashrus Organizations (AKO), the national trade association for kosher certifiers, to promulgate a set of standards for all kosher certifiers in Los Angeles.
It now appears that Doheny may reopen under new ownership with RCC supervision.
Although there are occasional scandals today, kosher meat certification has come a long way since the early 1900s when it was estimated that somewhere between 40% and 65% of the meat sold as kosher in New York City was nonkosher. The Doheny scandal illustrates several features of kosher certification that help to account for its improved reliability. Continue reading