The Jewish Community of Panama
Most of the Jews live in Panama City, but there are also communities in Colon, David and the former American Canal Zone. In the last two decades, immigration has tripled the number of Jews in the community, which includes more than 1,000 Israelis.
Although Panama was a Spanish colony, due to its geographic location it served as a transit point for many Spanish-Portuguese Jews enroute from North to Latin America, or from the Atlantic to the Pacific Oceans. Spanish Jews camouflaged as "New Christians" and as "Portuguese merchants" settled there. However, the Inquisitions of Lima and Cartagena sent emissaries to prevent any Jewish activity. Settlement by Jews openly practicing their Judaism started in 1836 with the arrival of Portuguese Jews from Jamaica, Guadeloupe, and Curacao. They were joined by Jews from the Virgin Islands and later from Central Europe. In 1876 the Spanish-Portuguese synagogue Kol Shearith Israel was founded in Panama City, and in 1890 the Kahal Kodesh Yaacov in Colon. With the construction of the Panama Canal and especially following World War I, Jews came from Syria, Turkey and Eretz Israel and these founded Shevet Ahim in Panama City, Ahvat Ahim in Colon and a small community in David. American Jewish officials and service men stationed in Balboa in the former American Canal Zone established their own community.
The representative body of the Jewish community is the Consejo Central Comunitario Hebreco de Panama. Panama has active B'nai B'rith and WIZO chapters.
The community has three synagogues including a Reform congregation. The largest is the Sephardi (Orthodox) Shevet Ahim, which also has a mikva on the premises. Kosher food is readily available and there are five kosher restaurants.
Culture And Education
There are two Jewish high schools with a total enrollment of 1,300 students. The Hebrew cultural center in Panama City sponsors many communal cultural activities and there is also a Jewish sports club.
Israel and Panama have full diplomatic relations.
Aliya- Since 1948, 176 Panamanian Jews have immigrated to Israel.
Panama is the only country besides Israel that has had two Jewish Presidents in the 20th century Max Shalom Delvalle (1969) and Eric Delvalle Maduro (1987-1988)
Consejo Central Comunitario Hebreo de Panama
Apartado Postal 55-0882, Paitilla
00001 Panama, Tel. 507 293 733
Edif. Grobmaes 5 piso
Calle Manuel Maria Icaza 12
Apartado 6357, Panama City 5
Tel. 507 699 126/7, Fax. 507 642 706
Jewish Community in
The First Jews
The first Jews to settle in
After the construction of the Panama
Canal, the census of 1911 reported 505 Jews in
SYNAGOGUES IN PANAMA CITY:
Congregacion Kol Shearith Israel (Reform), Rabbai Aaron Peller,
Avenida Cuba y Calle 36 No. 34-16, Panama City, Tel: 507 225 4100 Fax: 507 225 6412 ,
Sinagoga Beth El (Orthodox-Ashkenazi), Lubavitcher Rabbai Ari Laine, Calle 58E Urbanizacion Obarrio, Panama City (Apartado Postal 87-3218, Zona 7, Panama City), Tel: 507-223-3383 Fax: 507-264-0058
Sociedad Israelita Shevet Ahim (Orthodox-Sephardic), Rabbai Sion Levy, Calle 44-27, Panama City, Tel: 507-227-2828 Fax: 507-227-1268
Ahavat Sion Synagogue (Orthodox-Sephardic)
,Rabbai Sion Levy, Panama City
Panama's Reform Jews
shunned by Orthodox
By Donald H. Harrison
Rabbi Aaron Peller, spiritual leader of the Reform
congregation Kol Shearith
Kol Shearith Israel
members of the Orthodox community did speak to HERITAGE for this article.
Peller is a 1974 graduate of the
When I first came here, I had this idea that I would try to work out some kind of modus vivendi between us and the two Orthodox congregations, said Peller, referring to Shevet Achim Synagogue and to the Ashkenazic congregation, Beth El Synagogue, today led by Lubavitcher Rabbi Ari Laine.
When I mentioned it to the Grand Rabbi and spoke to him and an assistant, within a very short time it became very clear to me that they wanted nothing to do with me or with my congregation.
In fact, Peller added,
they made it very clear that they dont want anything to do with us--to the
point of forbidding people to come to our congregation, telling people it is a sin to step
foot in a Reform synagogue.
Shevet Achim Synagogue
I told him I would like to do some things cooperatively; that I was hoping there was some way offending that conversions would be acceptable. And he politely nodded his head, no yes, no no; just polite. I didnt realize at that point that I was talking to a stone wall.
Levy, who has been a rabbi at Shevet Achim since 1951, has decreed that absolutely no conversions will be performed in Panama; that if anyone decides to become a Jew, he or she must be converted by an Orthodox beth din outside of the country. Afterwards, that person is required to demonstrate for two years that he or she lives an Orthodox life style before being accepted into the community.
I dont want to see intermarriage either, Peller said. What am I going to do with the reality? Am I going to slam the door in the face of the people who do intermarry? Am I going to throw them out of the community? We dont really believe in herem (ex-communication) anymore. That is why we have an outreach program. We dont condone it. I dont perform intermarriages or permit them in the synagogue, but if a member intermarries, we dont say you are not allowed here anymore.
Peller added: I dont mind if they (the Orthodox) want to run their lives that way, but what right do they have to make other peoples lives miserable? Like the children who are in the Einstein (Jewish School): they cant come to other kids houses and play because somebody is not Jewish or not converted Orthodox. Their kids cant go to other kids birthday parties. Our kids are second-class citizens; our teenagers are shunned; our young adults are shunned.
Enforcing the ban on social contact
with members of Kol Shearith
While Orthodox believe the ban is necessary to prevent their children from socializing with and perhaps marrying children of intermarried couples --or of couples whose conversions have not been performed according to halacha -- the policy has other consequences as well, Peller said.
He told of a member of his congregation who came to him, heartbroken, that his grandson had married a non-Jew. Previously, according to the grandfather, the grandson had attempted to date Jewish girls but was rebuffed. Eventually he got sick and tired of it and he got himself a nice Catholic girl whose family was thrilled to have him come into the family.
Peller said the ring of isolation was made tighter around his community after members of Shevet Achim changed the governing mechanism for the Albert Einstein Institute.
The Albert Einstein Institute
was founded through the heard work and funding of KSI people and the membership of KSI and
Beth El, Peller said. In the beginning Rabbi Levy forbid his people to send
their children to the Einstein -- it wasnt Jewish enough for him. But he decided to
take it over. He decided to allow his children (from the Sephardic congregation) to
go there, and when they became the majority, they wanted a change in the voting. There had
been nine people on the board --3 from Kol Shearith
By Panamanian law, there are supposed to be (non-Jewish) Panamanian kids going there (as it is on land gifted to the school by the Panamanian government.) In the old days, Torrijos kids, Noriegas kids went there-- that has been cut out. Today if a child is not a child of two Jewish parents, or a child of a Christian converted by an Orthodox beth din -- the child will not be accepted at the school.
Peller said although the child of a Jewish mother is Jewish under halacha, the school does not accept children whose mother is Jewish but whose father is a non-Jew. They have a problem, halachically, with the marriage between a Jew and a non-Jew. That affects the status of the child. They dont want that kind of children in their school.
Peller said that when it became eminently clear that Albert Einstein was not going to let our kids in, we started a Sunday school two years ago. We are now looking at the possibility of going to an existing private or public school and asking them to put in a Judaic track, and there is even a group envisioning opening our own school.
There are 157 families, or about 500
people, who belong to Kol Shearith
So that young people
from his congregation will find other Jews to marry, Peller said, he has initiated
exchanges, joint summer camps, and other social programs with non-Orthodox congregations
in other Latin American countries and in the
* * *
Rabbi Ari Laine came to
The younger Laine grew up in
Congregation Beth El
The previous rabbis (at Beth El) didnt have such good relations with him and the community felt that it was time for the rabbis to get along -- it is a small community, Laine remembered.
I met him and spoke with him. He is a very intelligent rabbi. He requires, he expects, that people will respect him for his accomplishments and his years of hard work.
He described the relationship between the Ashkenazim of Beth El and the Sephardim of Shevet Achim as very good, noting that over the years marriages between children of the two have become quite frequent.
As for Kol Shearith
The philosophy of this (Ashkenazic Orthodox) community and the (Sephardic) community is that we want to make sure that our children do not mix with that (Reform) community in order that they should marry within the faith, he said.
The problem with the other community is that there are so many non-Jewish people. The idea is to preserve our children, have them grow up within their own group. That is why there is no direct relationship.
Asked about the ban on conversions
Obviously, Laine added, Judaism does accept conversions. It is part of Jewish law. But we are speaking about very sincere ones. Many great rabbis were converts or were descendants of converts, starting with Ruth and Rabbi Akiva, and many others. Unfortunately today we dont have that many who do it for the same reason. More than that, there are so many cases of people that I know personally who were converted and a couple of years down the line they decided they werent really interested. So there was a divorce and they went back to the churches.
Laine said if Kol Shearith
Laine said while for the Reform congregation bringing together all three communities is an important issue, on his own agenda is what he believes is a more pressing issue -- to help Jews who follow the rules of Orthodoxy in their synagogues and homes to incorporate it as well in their spiritual lives.
We have a very simple challenge, he said. The challenge is that the material world is something that everyone can touch and feel and people like, and the spiritual world is something that is a little abstract. And it is a daily challenge trying to get people to differentiate it and to understand what are the true priorities in life.
With such a tight-knit Orthodox
* * *
Moises Mizrachi, a former president of Shevet Achim who also served as Panamas ambassador to Israel, said there was a time when the three congregations worked quite closely together. But he said the decision by the Reform movement to recognize patrilineal descent was one of the wedges that pushed the communities apart. And, he said, there is a perception that Reform conversions to Judaism are done quite quickly. He estimated that between 70 and 80 percent of the members of the Reform congregation are intermarried couples.
Why not create a beth din in
Perhaps the measures are strong, but they want to have continuity, Mizrachi said.
Alberto Zebede directs food services
at the Jewish Academy in
When Torrijos put his children there, everyone from colonels down wanted their children at the Albert Einstein--colonels, majors, captains, whatever, Zebede said. Our rabbi was furious, all the society was furious.
After the split, the board at the Einstein decided to require non-Jewish students to learn Hebrew, a move that cut applications drastically, according to Zebede. Like when we were in Catholic school (before the Einstein was opened) we were pressured to learn catechism--we knew more catechism than they did!
Zebede said he doubted there ever could be a reconciliation between the Reform and the Orthodox communities.
They would have to change their whole way of thinking, and of acting. It is difficult for them even to think that on Shabbat they cannot drive a car, or use a phone or handle money, he said. To them, how is it possible that we cant have dairy products with meat? They take it as a matter of fact that one of their boys will marry a goya: Whats the problem? they will ask. This cannot be with us, under no circumstances. We dont even want to permit the opportunity for this: it leads to intermarriages, it leads to not preserving our Jewishness.
I will tell you something: our community, thank God, has become with Rabbi Levys insistence, more and more observant.