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J St U alums tell the Zionist org its strategy hasn’t worked, it’s time to reduce aid to Israel over annexation – Mondoweiss

Posted By on July 6, 2020

This is a great surprise. Israels annexation plans have put tremendous pressure on liberal Zionist organizations to finally put their money where their mouth is, or Americas money: and punish Israel for its occupation instead of just yapping. Now 1000 alumni of J Streets youth organization, J Street U, have told the parent organization, your methods dont work, its time to sign on, and sign on strongly, to any legislation that would reduce aid to Israel if it goes ahead with annexation.

The letter parallels the letter Rep. Alexandria Ocasio-Cortez and three other congresswomen have written to the Trump administration saying the U.S. should withhold military aid from Israel if it moves to annex portions of the West Bank.

Here is the letter to J Street from more than 1000 alumni (first reported by the Intercept this afternoon). It says Nothing will stop Israel from annexing except real material consequences. So quit with the damn lip service, it doesnt work.

Time and again, J Street has organized letters of condemnation, Jewish communal pressure, and congressional measures that fall short of creating material consequences for Israels actions. Those efforts have not and will not impede Israels attempts to expand its control of the West Bank, so long as its primary means of supportAmerican aidis untouched.

The letter-writers say that this is an unprecedented moment and a decisive test for the progressive movement. Israeli leaders act with impunity.

Israels leaders are proceeding with annexation because they expect no real consequence for doing so. Now, as they threaten to make that control [of the West Bank] permanent, most American leaders and institutions have expressed outrage, but few have indicated that moving forward will result in material consequences: a tangible erosion of American monetary support.Israels leaders must understand, instead, that proceeding with annexation will come at a cost. Only when Israeli leadership feels that doing so will jeopardize a portion of its $3.8 billion in annual American assistance will it have a real reason to reconsider.

The signatories, who include public figures and Jewish professionals (rabbis, leaders of Jewish non-profits, elected officials, staff for elected officials, journalists, community organizers, lawyers) conclude:

We ask J Street to stand in strong support of any legislation that will reduce American assistance to Israel if it decides, once and for all, to annex the West Bank.

Time and again in recent weeks, American Zionists have pleaded with Israel not to annex because it will put wind in the sails of the Boycott, Divestment and Sanctions (BDS) campaign. The alumni letter shows just that, inasmuch as the signatories are endorsing a form of sanctions.

Their letter arrives at the same time as the letter to Secretary of State Mike Pompeo from Reps. Alexandria Ocasio-Cortez, Pramila Jayapal, Rashida Tlaib, and Betty McCollum, now signed by 9 other congresspeople and Sen. Bernie Sanders. If Israel goes ahead with annexation, we should condition our $3.8 billion in military aid, and maybe withhold some of it, the letter says.

The rightwing Israel lobby group AIPAC, which has not had a critical word to say about annexation, is going haywire over the congressional letter, in a stream of tweets and a letter-writing campaign aimed at painting the congresspeople as operating against US interests and the two-state solution.

The Israel lobby appears to be fracturing. If J Street is under pressure from the left, AIPAC is under pressure from the center, with organizations like American Jewish Committee and ADL expressing criticism of Israels plans.

J Street has gotten away so far with equivocating on punishing Israel. On one hand, it has called out AIPAC for not condemning Israeli annexation. And it has said that annexation might cause some Democrats to seek to condition aid to Israel. But it has also repeatedly refused to take that position itself.

At the J Street conference last fall, its president Jeremy Ben-Ami welcomed the conversation among Democratic presidential candidates about conditioning foreign aid to Israel over human rights violations, but didnt endorse such conditioning.

This is definitely in the conversation now. Its really important. Does the United States provide anybody with money without restriction? Right, there are laws that govern how American aid can be used. Those laws apply to Israel just like every other country in the world. So the notion that we just provide this aid, we send the dollars over, and thats the last thing that happens, doesnt make any sense and so its really good to see several of the candidates raising the question Are we going to foot the bill for annexation, right, should American dollars be going to pay for the expansion of settlements? Should it be going to the demolition of Palestinians villages.

Its not a matter of reducing. Let me be really clear. J Street doesnt think theres a reason to reduce the level of the aid. The question is what is it being used for, should there be restrictions on it? We should be enforcing the laws that are on the books and have some transparency about what is going on.

The J Street U alumni are pressing Ben-Ami to take real action at last.

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J St U alums tell the Zionist org its strategy hasn't worked, it's time to reduce aid to Israel over annexation - Mondoweiss

Black Live Matter protest organiser says movement is being hijacked by far-left activists who want to abo – The Scottish Sun

Posted By on July 6, 2020

A FIGUREHEAD of the Black Lives Matter movement who has given speeches alongside Star Wars actor John Boyega believes the campaign has been "hijacked" by a group of far-Left activists.

ImarnAyton, 29,said she organised the Black Lives Matter protest in London's Parliament Square on June 6 and a peaceful rally in Hyde Park on June 20.

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In an outspoken attack, she vented her fury at Black Lives Matter UK, the campaign group that has attracted more than 1m in donations.

Black Lives Matter UK has supported defunding the police, overthrowing capitalism and "targeted sanctions against Israel's apartheid regime".

Actress Imarn told the Mail on Sunday: "The Black Lives Matter movement is a separate entity to Black Lives Matter UK. I have no contact with Black Lives Matter UK and they have not been on the ground once.

"A lot of people assume they were the driving force behind the protest when in actual fact they just support the protests.

"The issue with BLM UK is they have not revealed themselves, they have not been transparent. They are abolitionists, they believe in the removal of prisons, smashing capitalism and abolishing the police."

Black Lives Matter UK was formed in 2016 but rose to prominence this year after the death of George Floyd in the US and a campaign in Britain to tear down statues of figures linked to slavery or colonialism.

A crowdfunding campaign launched by the group on June 2 has raised 1.1 million.

Last month the group was accused by Jewish groups of the "spread of hatred" after its official Twitter account put out a series of messages about the Israeli-Palestinian conflict.

In a string of posts to its 60,000 followers, the account claimed British politics had been "gagged of the right to critique Zionism".

The BLM UK account wrote: "As Israel moves forward with the annexation of the West Bank, and mainstream British politics is gagged of the right to critique Zionism, and Israel's settler colonial pursuits, we loudly and clearly stand beside our Palestinian comrades. FREE PALESTINE."

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Imarn, who lives in Peckham in South London, added: "I am just mortified because everyone has given money and they are not going to use that to better the black community. They are going to use it to abolish the police, remove prisons and get rid of capitalism.

"Why on earth would you donate 1 million to people that are not actually doing anything for the black community here and now?"

The 29-year-old said she wanted to remove the statue of Winston Churchill but believed in peaceful protests and blasted those who had vandalised monuments.

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She said: "We want equality - to be treated fairly - that is all that we ask for, and for justice for those who have been harmed.

"I am not here for vandalism, I am not here to tear down statues, because that does not help black people.

"Don't get me wrong, I want those statues down.

"But shouting at Boris Johnson outside Downing Street does not help black people.

"We are here for peace - black people are seen as violent, black people are seen as aggressive, and black people are seen as angry, so we are trying to stop that stigma."

Labour leader Sir Keir Starmer warned the BLM message was getting "tangled up" and branded calls to defund the police "nonsense".

BLM UK hit back, tweeting that "as a public prosecutor, Sir Keir Starmer was a cop in an expensive suit".

It comes after Sir Keir sacked Rebecca Long-Bailey from her post as shadow education secretary after she refused to take down a tweet on an article containing an allegedly anti-Semitic conspiracy theory.

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Black Live Matter protest organiser says movement is being hijacked by far-left activists who want to abo - The Scottish Sun

Synagogue service times: Week of July 3 | Synagogues – Cleveland Jewish News

Posted By on July 6, 2020

Conservative

AGUDATH BNAI ISRAEL: Meister Road at Pole Ave., Lorain. Mark Jaffee, Ritual Director. 440-282-3307. abitemplelorain.com

BETH EL CONGREGATION: 750 White Pond Dr., Akron. Rabbi Elyssa Austerklein, Hazzan Matthew Austerklein. 330-864-2105. bethelakron.com.

BNAI JESHURUN-Temple on the Heights: 27501 Fairmount Blvd., Pepper Pike. Rabbis Stephen Weiss and Hal Rudin-Luria; Stanley J. Schachter, Rabbi Emeritus; Cantor Aaron Shifman. Services can be streamed online at bnaijeshurun.org/streaming. 216-831-6555. bnaijeshurun.org.

PARK SYNAGOGUE-Anshe Emeth Beth Tefilo Cong.: Park MAIN 3300 Mayfield Road, Cleveland Heights; Park EAST 27500 Shaker Blvd., Pepper Pike. Rabbi Joshua Hoffer Skoff, Rabbi Sharon Y. Marcus, Milton B. Rube, Rabbi-in-Residence, Cantor Misha Pisman. 216-371-2244; TDD# 216-371-8579. parksynagogue.org.

SHAAREY TIKVAH: 26811 Fairmount Blvd., Beachwood. Rabbi Scott B. Roland; Gary Paller, Cantor Emeritus. 216-765-8300. shaareytikvah.org.

BETH EL-The Heights Synagogue, an Independent Minyan: 3246 Desota Ave., Cleveland Heights. Rabbi Michael Ungar; Rabbi Moshe Adler, Rabbi Emeritus. 216-320-9667. bethelheights.org.

MONTEFIORE: One David N. Myers Parkway., Beachwood. Services in Montefiore Maltz Chapel. Rabbi Akiva Feinstein; Cantor Gary Paller. 216-360-9080.

THE SHUL-An Innovative Center for Jewish Outreach: 30799 Pinetree Road, #401, Pepper Pike. Rabbi Eddie Sukol. See website or call for Shabbat and holiday service dates, times and details. 216-509-9969. rabbieddie@theshul.us. theshul.us.

AHAVAS YISROEL: 1700 S. Taylor Road, Cleveland Heights. Rabbi Boruch Hirschfeld. 216-932-6064.

BEACHWOOD KEHILLA: 25400 Fairmount Blvd., Beachwood. Rabbi Ari Spiegler, Rabbi Emeritus David S. Zlatin. 216-556-0010.

FROMOVITZ CHABAD CENTER: 21625 Chagrin Blvd. #210, Beachwood. Rabbi Moshe Gancz. 216-647.4884, clevelandjewishlearning.com

GREEN ROAD SYNAGOGUE: 2437 S. Green Road, Beachwood. Rabbi Binyamin Blau; Melvin Granatstein, Rabbi Emeritus. 216-381-4757. GreenRoadSynagogue.org.

HEIGHTS JEWISH CENTER SYNAGOGUE: 14270 Cedar Road, University Heights. Rabbi Raphael Davidovich. 216-382-1958, hjcs.org.

KHAL YEREIM: 1771 S. Taylor Road, Cleveland Heights. Rabbi Yehuda Blum. 216-321-5855.

MENORAH PARK: 27100 Cedar Road, Beachwood. Rabbi Howard Kutner; Associate Rabbi Joseph Kirsch. 216-831-6500.

OHEB ZEDEK CEDAR SINAI SYNAGOGUE: 23749 Cedar Road, Lyndhurst. Rabbi Noah Leavitt. 216-382-6566. office@oz-cedarsinai.org. oz-cedarsinai.org.

SEMACH SEDEK: 2004 S. Green Road, South Euclid. Rabbi Yossi Marozov. 216-235-6498.

SOLON CHABAD: 5570 Harper Road, Solon. Rabbi Zushe Greenberg. 440-498-9533. office@solonchabad.com. solonchabad.com.

TAYLOR ROAD SYNAGOGUE: 1970 S. Taylor Road, Cleveland Heights. 216-321-4875.

WAXMAN CHABAD CENTER: 2479 S. Green Road, Beachwood. Rabbis Shalom Ber Chaikin and Shmuli Friedman. 216-370-2887. info@ChabadofCleveland.com.

YOUNG ISRAEL OF GREATER CLEVELAND: Hebrew Academy (HAC), 1860 S. Taylor Road; Beachwood (Stone), 2463 Green Road. Rabbis Naphtali Burnstein and Aharon Dovid Lebovics. 216-382-5740. office@yigc.org.

ZICHRON CHAIM: 2203 S. Green Road, Beachwood. Rabbi Moshe Garfunkel. 216-291-5000.

KOL HALEV (Clevelands Reconstructionist Community): The Ratner School. 27575 Shaker Blvd., Pepper Pike. Rabbi Steve Segar. 216-320-1498. kolhalev.net.

AM SHALOM of Lake County: 7599 Center St., Mentor. Spiritual Director Renee Blau; Assistant Spiritual Director Elise Aitken. 440-255-1544.

ANSHE CHESED Fairmount Temple: 23737 Fairmount Blvd., Beachwood. Rabbis Robert Nosanchuk and Joshua Caruso; Cantor Sarah Sager; Jordana Chernow-Reader, Rabbi-Educator. FRI. Shabbat Evening Service via livestream ONLY at fairmounttemple.org 6:15 p.m. 216-464-1330. fairmounttemple.org.

BETH ISRAEL-The West Temple: 14308 Triskett Road, Cleveland. Rabbi Enid Lader. Alan Lettofsky, Rabbi Emeritus. 216-941-8882. thewesttemple.com.

BETH SHALOM: 50 Division St., Hudson. Rabbi Michael Ross. 330-656-1800. tbshudson.org

BNAI ABRAHAM-The Elyria Temple: 530 Gulf Road, Elyria. Rabbi Lauren Werber. 440-366-1171. tbaelyria.org

SUBURBAN TEMPLE-KOL AMI: 22401 Chagrin Blvd., Beachwood. Rabbi Allison Bergman Vann. 216-991-0700. suburbantemple.org.

TEMPLE EMANU EL: 4545 Brainard Road, Orange. Rabbi Steven L. Denker; Cantor David R. Malecki; Daniel A. Roberts, Rabbi Emeritus. 216-454-1300. teecleve.org.

TEMPLE ISRAEL: 91 Springside Drive, Akron. Rabbi Josh Brown. Cantor Kathy Fromson. 330-665-2000 templeisraelakron.org.

TEMPLE ISRAEL NER TAMID: 1732 Lander Road, Mayfield Heights. Rabbi Matthew J. Eisenberg, D.D.; Frederick A. Eisenberg, D.D., Founding Rabbi Emeritus; Cantorial Soloist Rachel Eisenberg. 440-473-5120. tintcleveland.org.

THE TEMPLE-TIFERETH ISRAEL: 26000 Shaker Blvd., Beachwood. Senior Rabbi Jonathan Cohen; Rabbi Roger C. Klein and Rabbi Stacy Schlein; Cantor Kathryn Wolfe Sebo. 216-831-3233. ttti.org.

JEWISH SECULAR COMMUNITY: Unitarian Universalist Congregation of Cleveland, 21600 Shaker Blvd., Shaker Heights. jewishsecularcommunity.org.

THE CHARLOTTE GOLDBERG COMMUNITY MIKVAH: Park Synagogue, 3300 Mayfield Road, Cleveland Heights. By appointment only: 216-371-2244, ext. 135.

THE STANLEY AND ESTHER WAXMAN COMMUNITY MIKVAH: Waxman Chabad House, 2479 South Green Road, Beachwood. 216-381-3170.

This is a paid listing with information provided by congregations.

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Synagogue service times: Week of July 3 | Synagogues - Cleveland Jewish News

Their doors may be shut for now, but Newton synagogues say pandemic ‘didn’t close our congregation’ – The Boston Globe

Posted By on July 6, 2020

Spiritually painful, and overwhelming, tremendously sad its evoked a real sense of grief and loss, he said.

But in some cases, Stern and other synagogue leaders said, the switch to remote services presented opportunities for even more connection.

Stern said, for instance, he loves seeing his community members in their element their feet are up, theyre in their sweats, their kids are running around, theyre cuddling with their dogs and there is something delightful about the informality of virtual gatherings.

I think thats going to have an extraordinarily lasting effect on how we do things in the future, he said.

Governor Charlie Baker ordered the temporary closure of non-essential businesses in March due to the COVID-19 pandemic. He allowed places of worship to remain open with restrictions, but many closed because of the threat of rapid contamination COVID-19 poses for large gatherings.

Many Newton-area synagogues remained closed, but they moved classes and services online to maintain community, even for Friday services.

Although Massachusetts has lately been in Phase 2 of reopening, the overwhelming majority of synagogue buildings remain closed, and many services, classes, and events are on hold, said Rabbi Neal Gold, president of the Massachusetts Board of Rabbis.

This is because of the Jewish principle of protecting or preserving life, which precludes almost every other religious precept, he said.

Rabbi Benjamin Samuels, from Newton-based Congregation Shaarei Tefillah, said the synagogue shuttered its building, but we didnt close our congregation.

Some synagogue leaders said they have noticed more people attending services on Zoom than they used to see walking into the temples. Stern said its especially helpful for those who are unable to attend in person during the week because of their work schedules and family commitments, often issues that existed before the pandemic.

There have been some people who have had a challenge due to mobility coming to synagogue on the Sabbath who now have a way to connect to the synagogue through virtual programs and services, Samuels said.

Stern said his temple likely will keep some of the virtual aspects even as they start to open their doors, and they are considering holding some education classes online.

Nonetheless, he said, he is concerned some of the older members of his community arent able to participate online.

Like many others, Samuels Modern Orthodox community faces the challenge of not being able to hold virtual services on holy days such as the Sabbath. To maintain a sense of unity and preserve their liturgical experience, his congregation gathers online on Friday evenings to do Kabbalat Shabbat as an expression of honoring the Shabbat rather than accepting the Shabbat, he said.

Churches, temples, mosques and other places of worship are high risk for the spread of COVID-19, according to the Center for Disease Control. The virus is easily transmitted through respiratory droplets, and speaking and singing allows for these droplets to be diffused, especially indoors with people close together.

Synagogue leaders in Newton said during interviews they have been keeping up with other houses of worship reopening around the country to try and make the best decisions. In March, 35 people who attended a church event in Arkansas tested positive for COVID-19. Stern said the event influenced his decision to keep Temple Beth Avodahs doors closed.

Stern said his temple has developed a committee to study best practices for safety once they open. In the meantime, Stern said, they are focusing on the positive parts of going virtual.

We have something that began as an emergency measure and ended up really creating a new life of its own, he said. I actually wonder how we are going to take what has been so embraced and make it a new part of the portfolio of opportunity that synagogues offer in congregations.

Stern said he hopes to resume some form of our early learning center at the beginning of September.

But we surely arent going to rush anything, he said.

Mariana Pivatelli can be reached at newtonreport@globe.com.

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Their doors may be shut for now, but Newton synagogues say pandemic 'didn't close our congregation' - The Boston Globe

There’s One Pleasant Surprise In ‘The Last Of Us Part II’: Its Depiction Of Judaism – NPR

Posted By on July 6, 2020

Dina, the love interest in The Last of Us Part II is a rare bird in gaming: A relatable Jewish character. Sony Entertainment/Naughty Dog hide caption

Dina, the love interest in The Last of Us Part II is a rare bird in gaming: A relatable Jewish character.

Warning: Mild spoilers for The Last of Us Part II

The Last of Us Part II has no shortage of sad moments for players. But the happiest moment I had while playing was one not often mentioned: Finding out that Dina, protagonist Ellie's love interest, is Jewish.

Dina starts dating Ellie at the beginning of the game, right before the tragic event that changes her life forever. Afterwards, she accompanies Ellie on her revenge mission to Seattle. Early in the game, players are set loose in a post-apocalyptic Seattle, retaken by nature, to find the gasoline needed to open a gate and progress along the storyline.

That search for gasoline takes Ellie and Dina to a food distribution center located in a synagogue, and after climbing through beautiful stained glass windows, Dina gets really excited.

"Hey Ellie," Dina says. "This place is a synagogue."

"How can you tell?" Ellie asks curiously.

"One, there are menorah decorations on the wall. It's a Jewish thing. And two, I didn't burst into flames just now."

"Burst into flames?"

It seemed like a conversation I would have in a world like that.

I'm Jewish, and at that moment the gears started turning in my head and I realized that I had never played a game with a Jewish character I could relate to.

I'm Jewish, and at that moment the gears started turning in my head and I realized that I had never played a game with a Jewish character I could relate to. There are only a handful of Jewish characters in video games: There's B.J. Blazkowicz, the main character of the Wolfenstein series, who shoots Nazis and fights Mecha-Hitler, and that's pretty much it. Then there's Andrew Ryan, one of the bad guys in Bioshock, and Meryl Silverburgh, the heavily made-up fighter from the Metal Gear Solid series. None of these characters seem very relatable to me.

But I could relate to someone like Dina, who views religion a lot like I do as a source of comfort and family connection. Talking about it is only a brief moment in the game, but it meant a lot to me.

The moments in the synagogue really show Ellie and Dina at their best. While Ellie is still consumed by hatred and her desire for revenge and justice, she shows the same naive curiosity she had in the first game, before trauma changed her forever; moments like this show she isn't all the way gone. She never mocks Judaism a completely new concept to her or makes Dina feel bad, she only asks questions.

While exploring the synagogue and looking for supplies, Ellie finds a Hebrew calendar hanging on the wall.

"5774? Are we in the future?" Ellie asks.

"No, doofus, that's a Hebrew calendar," Dina answers.

These conversations aren't hidden away in a part of the game you can easily miss. Going through the synagogue is part of the main objective, and Dina is explaining a few real things about Jewish culture and her beliefs while you run around solving a puzzle.

"For the new year. My sister used to give me an apple dipped in honey. Ugh, now I'm craving it," she says.

Like Dina, I love that Judaism gives me a connection to people in my family. I'm a member of the same synagogue my dad, grandfather, and great-grandfather were members of. Even though I never knew my grandfather or great-grandfather, I feel connected to them through Jewish traditions that never change and the synagogue is a place where I feel welcome, despite avoiding services for years.

Judaism gives me a connection to my past. I'll always think of my grandma when I eat her brisket recipe, which is so good that no restaurant can compare. And I'll always remember celebrating Hanukkah with my family, singing Ma'oz Tzur from a yellowed pamphlet from 1920 that belonged to my great-grandfather, and laughing really hard because the first note is always very off.

In Part II, the characters are living in a post-apocalyptic world completely cut off from the past. But religion can bridge that gap, connecting us to family and ancestors we have never me As Dina says in the game, it's cool to come from a long line of survivors. No matter how many things change in the world, Judaism has endured. And that is comforting during scary times like a global pandemic or a fictional zombie outbreak. In real life, Jews have suffered centuries of discrimination and violence. When life has been altered forever, religion is a way to keep one piece of the before times.

In 'Part II', the characters are living in a post-apocalyptic world completely cut off from the past. But religion can bridge that gap, connecting us to family and ancestors we have never met.

Dina says she wouldn't call herself a believer, and neither would I. She was dragged to temple by her sister, just like I was dragged once a week by my family until I was confirmed at 16 (It's a Reform Judaism thing, too!), when I refused to keep going because I was an atheist.

I'm not an atheist anymore, and I believe in a higher power. Part of the reason I think I believe this is for the same reasons as Dina. For her, belief brings a sense of calm, it helps put things in perspective, it's a way to deal with grief, and it's a way to show respect. It helps her ground herself: She says prayers during pivotal and stressful times in her life, like before leaving for Seattle with Ellie.

Which is not to say that Part II shies away from the evils of religion.

One of the enemy factions in the game is an evil cult called the Seraphites, who think if they get rid of all sin, the zombies will go away and society can go back to normal. Their belief, too, gives them a sense of purpose and control in a frightening world. There are a lot of morally grey factions in Part II, but this isn't one of them; the Seraphites show how religion can go too far when that is all you rely on in the world.

But even the Seraphite cult has its uses in small doses another main character, Abby, is terrified of heights, so she uses something she learned from the Seraphites to get her through the fear: the idea that feeling fear means your body is at its strongest. And that is comforting to her, despite her hatred of the cult.

And if Ellie had taken any advice during the game, it would've been best for her to take the advice of the synagogue's rabbi, who left a letter in a desk about how he'd had to evacuate the synagogue at the start of the outbreak. It's sad to be forced from your home, he wrote, but in the end, it's the living people that matter. Jews throughout history have learned this. The Last of Us Part II might have been very different had Ellie learned it too.

Kaity Kline is a columnist for NPR's Join the Game and a producer on 1A. She is a native of New Jersey, a lifelong gamer, and a former gaming YouTuber. She tweets at @kaitykline

Continued here:

There's One Pleasant Surprise In 'The Last Of Us Part II': Its Depiction Of Judaism - NPR

What it’s like to come out as transgender when you’re married to the rabbi – The Jewish News of Northern California

Posted By on July 6, 2020

Samantha Zerin headed home from a Yiddish class she had taught as part of her synagogues adult education program on the evening of Dec. 19 and knew her life was about to change. That evening, the 775 families at Temple Emanu-El of Providence, Rhode Island, would be getting a message that she knew would surprise some of the people she had gotten to know since joining the community 3 1/2 years earlier.

Over the past several years, Sam has been exploring Sams gender identity, read a message sent to the congregation from Samantha and her wife, Rachel. This has been a journey for both of us, full of introspection, learning, and growth. Through this journey, we have come to realize that, although Sam was raised as a boy, she is in fact a woman, and she is ready to begin living her life publicly as such.

The email marked the culmination of a years-long process in Zerins life a rebirth, almost, from the gender identity in which she had been raised to the full expression of the one she had come to understand had always been inside her.

It also marked a significant moment for American synagogues: Rachel Zerin is the associate rabbi at Temple Emanu-El, a Conservative synagogue. Samantha Zerin had looked into whether there were any other spouses of congregational rabbis who transitioned whom she could contact for support. She wasnt able to find any.

The 33-year-old Yiddish and music teacher and poet had already shaved her beard, grown out her hair and come out as transgender to her wife, family and close friends. Now she would announce herself as a rebbetzin, or rabbis wife.

The rabbis spouse is a very public figure, and everywhere I go in our community, people know who I am, Zerin said. Its kind of tongue in cheek to say there are eyes everywhere, but there really are, whether I go to the gym or Im at the grocery store.

Rabbis spouses occupy high-profile roles in Jewish community. Traditionally the rebbetzin would not only cook for Shabbat and holiday dinners but teach classes and offer advice to the women of the congregation. That has changed in the non-Orthodox world, where people of all genders can now become rabbis, but the role of a rabbis spouse remains a prominent role, said Shuly Rubin Schwartz, a historian and the incoming chancellorof the Jewish Theological Seminary.

Its certainly true that rabbis are public figures, and theres this also kind of sociological term of rabbis being symbolic exemplars theyre supposed to live out the values that everyone else is in theory aspiring to live towards and often the rabbis family could get caught up to that set of expectations, said Schwartz, who has done research on the role of the rebbetzin.

Because of all of this, Zerin knew that her coming-out process needed to happen carefully. On the one hand, she knew that acceptance of transgender people outside the Orthodox world has become widespread.

The Reform,ReconstructionistandConservativemovements all adopted resolutions supporting the full inclusion of transgender people in Jewish communities in the past five years, and transgender people like other members of the LGBTQ community are gaining greater visibility and increasingly taking on leadership roles in synagogues and other community institutions.

On the other hand, Zerin knew her transition ceased to be a private matter because of her familys role in the community.

When I came out as transgender, as a woman, then all of a sudden that meant that one of rabbis of this community, who is a woman, is now married to a woman and thats a big deal, she said. So in a sense, when I came out as trans, I was coming out as myself, as a woman, and forcing my wife along with me. And for that reason, it had to be a dialogue with my wife about when we would do this, and also with the leadership of the synagogue.

The message to the congregation shared Zerins new name and pronouns and said congregants may also notice changes to Sams clothing and appearance. But in order to maintain privacy, the couple also asked congregants not to ask them personal questions or offer unsolicited advice.

For my whole life, everything I said, everything I wrote, everything I did in my life was always under the fear that I would be perceived as too feminine.

As a rabbinic family, the line between public and private is frequently blurred, but it was important to maintain some privacy, Rachel Zerin said.

The lines of what is my public life are very different than for most professionals, in the sense that many aspects of my family are public life, she said. Pre-pandemic times, we had people over for Shabbat dinner, and showing what we do in our home to community members is part of my role as a rabbi and I embrace that, but there are still boundaries.

Samantha Zerins coming-out was many years in the making. Raised as a boy, she never felt drawn to typically masculine things. With time, she also started feeling uncomfortable with her gender in general.

For my whole life, everything I said, everything I did, everything I wrote, everything I did in my life was always under the fear that I would be perceived as too feminine, she said.

Zerin never considered that she might be transgender because the image she had in her mind of transgender women was one riddled with stereotypes.

My models for transgender women were these characters in movies who would dress up and dance in secret, and then they would be found out and it would be embarrassing, she recalled. It was this really embarrassing thing and we were meant to laugh at them. The man in the dress is this stock figure in films for getting us to laugh.

She began actively questioning her gender 2 1/2 years ago and last year saw a therapist specializing in gender identity for the first time. The first session was transformative.

She gave me permission to admit to myself what I had been so afraid to admit, which is that that Im transgender, Zerin said.

She immediately came out to her wife, who she said was supportive. But it took seven months, and ongoing conversation with the synagogues leadership, before she was ready to send that email.

During that time, Zerin created aTwitter accountand ablogusing a female pseudonym, Shuli Elisheva. She would write about her struggles with her gender including by writing poems in Yiddish, a language that she speaks fluently and is raising her 5-year-old son to speak.

Online, Zerin was able to find a community with other transgender women. She also found that writing in Yiddish resonated on an even deeper level as she felt a similarity between the language and her gender transition.

I didnt grow up speaking Yiddish. I grew up with Yiddish words around the house mixed into our English, but I never knew it was possible just as I never knew it was possible for me to become a woman I never realized it was possible for me to become a Yiddish speaker, she said.

Writing under a pseudonym allowed her to express herself without worrying about how she would be perceived. Coming out to the community meant that layer of comfort was gone.

But in the end, her announcement was well received both by her own community and the larger Jewish community in Providence. A Facebook post generated hundreds of likes and comments responses, all encouraging, from people around the world and close to home

If there is a specific way we can lend support in our community of which we arent already aware, just let me know, one Temple Emanu-El congregant wrote. See you Shabbos.

Zerin said she was received very, very positively.

I was flooded with support. People really respected our request for privacy, she said.

Rachel Zerin found that her worries about how the community would respond did not play out.

There really havent been any issues, she said. I think all of the anxiety was self-created and the lead-up was much worse than the actual coming out, at least for me.

The positive response in Providences wider Jewish community included Congregation Beth Sholom, a local Orthodox synagogue. The 100-household synagogue has around 10 people who have come out as LGBTQ in the last decade, which has helped shift community members views.

Still, for many members, Zerins coming-out was the their first experience grappling with the issue of transgender rights on a personal level, said Rabby Barry Dolinger.

For a lot of people, its been their own process of actually coming to terms with the issue not on a national or political level, but on a human level. And thats for how many people, hearts and minds are changed when its not an issue, its a friend, said Dolinger, who emailed Zerin a few days after she came out to express his support.

At Temple Emanu-El, where Rachel Zerin works, her wifes transition has helped push the synagogue to be more inclusive, said its senior rabbi, Michael Fel.

For years, I think weve tried being a place thats opening and welcoming and accepting of everyone, so I think the community was sort of primed for when she made her announcement a lot of people said OK, he said. We understood thats part of the people who are in our community, so I dont think there were any challenges. But I think it did heighten a desire in our congregation for us to reevaluate bathrooms and reevaluate accessibility issues throughout the building.

Though Temple Emanu-El has one gender-neutral bathroom, the leadership is in the process of adding an additional one in order to accommodate those who may not feel comfortable going to the mens or womens rooms something that in the past was true for Samantha Zerin.

Zerin said it was transformational for her to connect with other transgender women online and see how through hormone therapy they were able to appear feminine. She now hopes that she can inspire others in similar situations including partners of rabbis, the people she was unable to gain counsel from during her own transition and specifically asked for a photo of her before her transition (see above) to be published alongside one of her today to show others that it is possible.

If I had known all of that 20 years earlier, who knows, I may have transitioned 20 years ago, she said. I was never aware it was a possibility, and how can you really long for something that you dont even know is really a possibility?

Read more:

What it's like to come out as transgender when you're married to the rabbi - The Jewish News of Northern California

Dr. Ruth really has nothing but praise – The Riverdale Press

Posted By on July 6, 2020

By MICHAEL HINMAN

At 92 years old in the age of the coronavirus pandemic, Dr. Ruth K. Westheimer considers herself an endangered species. But the famed sex therapist has done her part to stay away from other people, and otherwise keep herself safe.

But how does Dr. Ruth stay busy during a pandemic? One has been focusing on a number of projects she had in motion since the beginning of the year. The other is to keep up with whats happening in The Riverdale Press, reaching out from her upstate hideaway to sing the praises of the Hebrew Home at Riverdale for its drive-in visiting project featured by reporter Rose Brennan last week.

I wanted you to get a message to David Pomeranz congratulating him on this ingenious idea, Ruth told The Press about the Hebrew Homes chief operating officer. I was especially moved by that grandmother visiting her granddaughters son, and that she didnt even have pictures, and now she does.

The Hebrew Home put together the program in recent weeks as a way to allow residents there to visit family, but from a safe enough distance to where no one is at risk of infecting the other.

Dr. Ruth has been busy turning part of her childhood story where she escaped Germany before her family was taken to a concentration camp during World War II into a short animated feature for schools. Using some of the same animation that was used in the documentary about her last year, Ask Dr. Ruth, the icon has expanded that effort, using elements of the childrens book she co-wrote with Pierre A. Lehu in 2018, Roller-coaster Grandma: The Amazing Story of Dr. Ruth.

There isnt much of anything slowing Dr. Ruth down right now. But if she ever did need the care of a nursing home, she says shed look nowhere else except the Hebrew Home on Palisade Avenue. And it doesnt hurt that its not far from one of her shuls Conservative Synagogue Adath Israel of Riverdale.

I would definitely apply to Mr. Pomeranzs institution if I ever needed to, Dr. Ruth said, But not yet. Im not ready yet. I might belong to an endangered species, but I continue to be very careful out there.

Continue reading here:

Dr. Ruth really has nothing but praise - The Riverdale Press

What its like to come out as transgender when youre married to a rabbi – The Jerusalem Post

Posted By on July 6, 2020

Samantha Zerin headed home from a Yiddish class she had taught as part of her synagogues adult education program on the evening of Dec. 19 and knew her life was about to change. That evening, the 775 families at Temple Emanu-El would be getting a message that she knew would surprise some of the people she had gotten to know since joining the community 3 1/2 years earlier.

Over the past several years, Sam has been exploring Sams gender identity, read a message sent to the congregation from Samantha and her wife, Rachel. This has been a journey for both of us, full of introspection, learning, and growth. Through this journey, we have come to realize that, although Sam was raised as a boy, she is in fact a woman, and she is ready to begin living her life publicly as such.

The email marked the culmination of a years-long process in Zerins life a rebirth, almost, from the gender identity in which she had been raised to the full expression of the one she had come to understand had always been inside her.

It also marked a significant moment for American synagogues: Rachel Zerin is the associate rabbi at Temple Emanu-El, a Conservative congregation in Providence, Rhode Island. Samantha Zerin had looked into whether there were any other spouses of congregational rabbis who transitioned whom she could contact for support. She wasnt able to find any.

The 33-year-old Yiddish and music teacher and poet had already shaved her beard, grew out her hair and come out as trangender to her wife, family and close friends. Now she would announce herself as a rebbetzin.

The rabbis spouse is a very public figure, and everywhere I go in our community, people know who I am, Zerin said. Its kind of tongue in cheek to say there are eyes everywhere, but there really are, whether I go to the gym or Im at the grocery store.

Its certainly true that rabbis are public figures, and theres this also kind of sociological term of rabbis being symbolic exemplars theyre supposed to live out the values that everyone else is in theory aspiring to live towards and often the rabbis family could get caught up to that set of expectations, said Schwartz, who has done research on the role of the rebbetzin.

On the other hand, Zerin knew her transition ceased to be a private matter because of her familys role in the community.

When I came out as transgender, as a woman, then all of a sudden that meant that one of rabbis of this community, who is a woman, is now married to a woman and thats a big deal, she said. So in a sense, when I came out as trans, I was coming out as myself, as a woman, and forcing my wife along with me. And for that reason, it had to be a dialogue with my wife about when we would do this, and also with the leadership of the synagogue.

The message to the congregation shared Zerins new name and pronouns and said congregants may also notice changes to Sams clothing and appearance. But in order to maintain privacy, the couple also asked congregants not to ask them personal questions or offer unsolicited advice.

As a rabbinic family, the line between public and private is frequently blurred, but it was important to maintain some privacy, Rachel Zerin said.

The lines of what is my public life are very different than for most professionals, in the sense that many aspects of my family are public life, she said. Pre-pandemic times, we had people over for Shabbat dinner, and showing what we do in our home to community members is part of my role as a rabbi and I embrace that, but there are still boundaries.

Samantha Zerins coming-out was many years in the making. Raised as a boy, she never felt drawn to typically masculine things. With time, she also started feeling uncomfortable with her gender in general.

For my whole life, everything I said, everything I did, everything I wrote, everything I did in my life was always under the fear that I would be perceived as too feminine, she said.

Zerin never considered that she might be transgender because the image she had in her mind of transgender women was one riddled with stereotypes.

My models for transgender women were these characters in movies who would dress up and dance in secret, and then they would be found out and it would be embarrassing, she recalled. It was this really embarrassing thing and we were meant to laugh at them. The man in the dress is this stock figure in films for getting us to laugh.

She began actively questioning her gender 2 1/2 years ago and last year saw a therapist specializing in gender identity for the first time. The first session was transformative.

She gave me permission to admit to myself what I had been so afraid to admit, which is that that Im transgender, Zerin said.

She immediately came out to her wife, who she said was supportive. But it took seven months, and ongoing conversation with the synagogues leadership, before she was ready to send that email.

Online, Zerin was able to find a community with other transgender women. She also found that writing in Yiddish resonated on an even deeper level as she felt a similarity between the language and her gender transition.

I didnt grow up speaking Yiddish. I grew up with Yiddish words around the house mixed into our English, but I never knew it was possible just as I never knew it was possible for me to become a woman I never realized it was possible for me to become a Yiddish speaker, she said.

Writing under a pseudonym allowed her to express herself without worrying about how she would be perceived. Coming out to the community meant that layer of comfort was gone.

But in the end, her announcement was well received both by her own community and the larger Jewish community in Providence. A Facebook post generated hundreds of likes and comments responses, all encouraging, from people around the world and close to home

If there is a specific way we can lend support in our community of which we arent already aware, just let me know, one Temple Emanu-El congregant wrote. See you Shabbos.

Zerin said she was received very, very positively.

I was flooded with support. People really respected our request for privacy, she said.

Rachel Zerin found that her worries about how the community would respond did not play out.

There really havent been any issues, she said. I think all of the anxiety was self-created and the lead-up was much worse than the actual coming out, at least for me.

The positive response in Providences wider Jewish community included Congregation Beth Sholom, a local Orthodox synagogue. The 100-household synagogue has around 10 people who have come out as LGBTQ in the last decade, which has helped shift community members views.

Still, for many members, Zerins coming-out was the their first experience grappling with the issue of transgender rights on a personal level, said Rabby Barry Dolinger.

For a lot of people, its been their own process of actually coming to terms with the issue not on a national or political level, but on a human level. And thats for how many people, hearts and minds are changed when its not an issue, its a friend, said Dolinger, who emailed Zerin a few days after she came out to express his support.

At Temple Emanu-El, where Rachel Zerin works, her wifes transition has helped push the synagogue to be more inclusive, said its senior rabbi, Michael Fel.

For years, I think weve tried being a place thats opening and welcoming and accepting of everyone, so I think the community was sort of primed for when she made her announcement a lot of people said OK, he said. We understood thats part of the people who are in our community, so I dont think there were any challenges. But I think it did heighten a desire in our congregation for us to reevaluate bathrooms and reevaluate accessibility issues throughout the building.

Though Temple Emanu-El has a one gender-neutral bathroom, the leadership is in the process of adding an additional one in order to accommodate those who may not feel comfortable going to the mens or womens rooms something that in the past was true for Samantha Zerin.

Zerin said it was transformational for her to connect with other transgender women online and see how through hormone therapy they were able to appear feminine. She now hopes that she can inspire others in similar situations including partners of rabbis, the people she was unable to gain counsel from during her own transition and specifically asked for a photo of her before her transition to be published alongside one of her today to show others that it is possible.

If I had known all of that 20 years earlier, who knows, I may have transitioned 20 years ago, she said. I was never aware it was a possibility, and how can you really long for something that you dont even know is really a possibility?

Visit link:

What its like to come out as transgender when youre married to a rabbi - The Jerusalem Post

Back to Shul – The Tablet

Posted By on July 6, 2020

Prayer services and weddings, with a maximum of 30 guests, will be allowed to resume in England from today, albeit with certain conditions such as maintaining social distancing. A Jewish writer and mother is looking forward to the reopening of synagogues with hope and caution

As a child, synagogue was a central part of my life. I attended every Saturday, almost without fail. My father ran the childrens service and our familys social life was geared around it, from Jewish classes on Sundays to Chanukah parties, barmitzvahs and weddings.

In my teens and twenties, that fell away; lie ins were preferable to services, and I didnt need an institution to maintain friendships. But since the birth of my son a year ago my husband and I have attended almost every Shabbat. Our synagogue, like many places of worship, runs specific services for toddlers; perfect places for our offspring to be stimulated while we enjoy the liturgy, spend time with friends, and meet new ones.

At the last service we attended, on 14 March, we didnt shake hands and we made liberal use of hand sanitiser, whispering about whether wed be back next week. I dont think we seriously considered it might be three months before wed return.

More:

Back to Shul - The Tablet

A Sephardic perspective on the Portuguese Nationality Law – The Times of Israel

Posted By on July 5, 2020

An Open Letter to the members of the Portuguese National Assembly

I am a Sephardic Jew. Portugal owes me nothing. Yet the Nationality Law as irrational as it is offers a chance of survival for Portuguese-Jewish culture which is on the verge of extinction. It also offers opportunities and advantages to Portugal. Rather than viewing us as wronged victims, perhaps it would be healthier to see us as Portugals first diaspora.

Who is us? The law seems not to understand who the Sephardim are. I am just one voice, and only speak for myself, but here are some thoughts.

A simplified history: Generations of persecution in Castile and Aragon ended with the forced conversion, or expulsion, of the remaining unbaptised Jewish population in 1492. Of those who left, some joined previous waves of refugees in Morocco; others headed into the Mediterranean and eventually settled in the Ottoman Empire (centred on modern Turkey, Greece and southern Balkans); a third group crossed into Portugal where they and the local Portuguese-Jewish community were forcibly converted in 1496.

So, there are three sub-groups of Iberian Sephardim: first, the Megorashim (meaning exiles in Hebrew) of Morocco, some of whom later settled in Gibraltar. This is the origin of the modern Jewish community in Portugal. Second, the Spanish Jews of the Ottoman Empire. This is the community that traditionally spoke Ladino, a dialect of Medieval Spanish with Turkish and Greek loan words. Thirdly, there are the descendants of those Jews who found themselves in Portugal at the end of 1492. This community self-defined as the Nao Portuguesa, or just the Nao. In Israel, where the word Sephardim is mis-used to mean anyone with ancestry outside Germany, central and eastern Europe, the Nao has recently started calling itself Portuguesi.

There are overlaps between the three Sephardic sub-groups. For example, in the 17th Century a group of New Christians in Coimbra were caught sending money to support a community in Corfu, presumably of Portuguese origin. There were definitely members of the Nao living in Morocco and Izmir. The Venetian Empire and later Egypt were Jewish melting pots. Spanish refugees from the Hapsburg-Ottoman wars settled in Amsterdam and were absorbed into the Portuguese tradition. The once Ashkenazi Morpurgo (from Marburg) in Austria joined the Sephardic community in late Medieval times. History is not black and white.

The descendants of some of the converted Jews in Portugal the Nao, officially known as New Christians later moved to Spain. Targeted by Inquisitions in both Portugal and Spain, Jewish identity was erased in some families, whilst others moved to tolerant cities including Amsterdam, Hamburg, London, Bordeaux, and Livorno.

The Nao communities in continental Europe which means most of them were virtually extinguished in the Holocaust. In the Anglosphere, over generations, most descendants were absorbed into the surrounding community. In early 19th Century England, the Jewish community leadership encouraged marriage between Sephardic and German Jews. Both groups were subsumed, and largely absorbed, by the much larger migration of east European Jew in the second half of the 19th Century. The Portuguese-Jews have partly evolved from an ethnic/cultural community to a religious one. It is now defined as much by adherence to the minhag (religious tradition) as by DNA. The community could not function without people who have joined from other traditions. So, who should count as Sephardic? Let us set that point aside until later.

Allowing fanatics to persecute their merchant classes was not a good strategy for Portugal and Spain. The two countries then endured generations of economic decline. Meanwhile, members of the Portuguese-Jewish diaspora thrived, as did the tolerant countries that had given them a home. Yet as a community, we have declined due to assimilation and Holocaust. There has never been a better time for Portugal to reach out.

I think the history of the Nao (also known as Western Sephardim, Portuguese Jews, and Spanish & Portuguese Jews) is a patrimony of humanity. This tiny Portuguese-speaking group perhaps never numbering more than 50,000 souls was the worlds first globalised community. From their early trade networks across the Atlantic and Asia, we see the foundations of the modern world. Members of the community financed the Dutch Republic in its struggles to survive; pioneered modern commerce; laid the foundations of the British Empire in the Caribbean and India; provided critical help to George Washington during the American Revolution; and so on. Partly in response to the experience of Portugal and Spain, there is a moderate approach to religion that accepts science. In people like Spinoza we start to see recognisably modern thinking.

Portugals fame amongst the Nations rests on the Age of Discoveries. The country ranks 22nd on the Soft Power 30 index. Soft power brings influence and income. The Instituto Cames may want to claim cultural ownership of the achievements of the first Portuguese diaspora, an empire of thought rather than territory.

If Portugal is to close the circle of its history, why not derive every possible benefit? Rather than following the Spanish model, where Jewish history ends in 1492, the Portuguese judiaria industry may prefer to focus on the Inquisition period. Hundreds of cities, towns and villages have such a history, which is a history that connects to the present.

Portugal has a rich Jewish history. That history is not one of Ashkenazi stars of David, violins, and straggly beards, or of musicologists dressed like gypsy fortune-tellers and slaughtering Ottoman songs in a Spanish dialect unknown in Portugal. In under-selling us, you under-sell yourselves.

It is to Portugals credit that it takes an interest in, and supports, its international diaspora. Due to historic religious chauvinism, one diaspora is forgotten. Portuguese continued as the language of my congregation in London until around 1840. That is in the lifetime of people known by my grandfather. Some Portuguese continues to be used in religious services to this day.

There is no need for Portugal to ask for forgiveness of the Jews. These events happened a long time ago. Anyway, I cannot forgive someone for crimes not committed against me. However, if they want to address history, it seems to me that they have two choices: they can make an empty statement or they can try to turn a negative into a positive. Whilst the nationality law is poorly framed, it is an unambiguous statement of goodwill, and should be built upon.

Some in the Portuguese media say it was Sephardim who requested the nationality law. I do not think this is accurate, but I may be mistaken. I know there was dialogue between Portuguese authorities and the Jewish communities in Portugal, and I am confident that everyone acted in good faith, but this was a group of Catholics speaking to a group of Ashkenazim and Megorashim. Where was the Nao in this conversation? Historical misunderstandings and errors written into the law may suggest that the drafters did not have a thorough understanding of the subject, which is a complicated one.

So, what about the Nationality Law? I think it is entirely a matter for the Portuguese people, through their elected representatives, to decide who should be offered the privilege of Portuguese citizenship, and who should not. A member of my family was burnt alive in Lisbon in 1731, while family members in Spanish Inquisition documents are referred to being of Portuguese origin. I did not discover this until fifteen years ago. It is not a rational basis to offer me citizenship. Yet I have applied. The law is a kindly gesture, and I can see how everyone can benefit.

Why are people applying for Portuguese and Spanish citizenship under the Sephardic laws? I think there are several reasons. The first is safety. The Jewish community is realising that the historically low levels of antisemitism from 1945 to 2008 was an exception, not the new normal. It makes little difference to me at the receiving end if the given reason for antisemitism is Christ-killing, anti-Zionism, or neo-fascism. A blow to the head is a blow to the head. Having a second passport may at some point be the difference between life and death.

The second is to obtain an EU passport. The motives seem to be two-fold, either to ensure that they or their children can work in the EU, normally meaning a northern European country, or to virtue signal. I do not know if that phrase translates into Portuguese. I am thinking of wealthy Americans and Brits wishing to advertise their moral purity in opposing Trump and Brexit respectively.

I know that some members of the National Assembly are concerned that this represents an abuse of the intention of the law. If you search online for Portuguese Passport, Citizenship or Nationality you will encounter dozens of lawyers offering their services to obtain a passport. It makes me uncomfortable. The opening for an antisemitic backlash is obvious. Also, I think it is disrespectful towards an act of goodwill. I think that most of these applicants have no meaningful connection with the Western Sephardic community (if they did, they would know a lawyer is unnecessary), yet they meet the requirements of the law. If a certain type of lawyer seeks to exploit the situation for their own financial benefit, and is acting within the law, then who is responsible for the exploitation? The lawyers? The applicants? Or, perhaps, those who drafted the law in the first place?

The third reason is that some of us involved with what remains of the Portuguese-Jewish tradition see a re-connection with Portugal as a means of rebuilding a community on the verge of extinction. If something is not done, I expect it to cease to exist or morph into something different in my lifetime. This, of course, is not the goal of the law, but possibly should have been.

May I offer some suggestions?

Two categories might be defined:

I suspect these ideas are very different from those currently being considered. They are based on knowledge of the community, experience as a genealogist and as an applicant for Portuguese citizenship. The National Assembly is sovereign and must do what they believe is in the best interests of the Portuguese people, but hopefully in full knowledge of the situation.

Whilst eccentric, the law has already nudged what remains of the Nao into a more Luso-centric orbit. Perhaps for the first time in a hundred years, Portuguese greetings can be heard again in our synagogues. My synagogue even had some Portuguese language classes and there is a new energy amongst those of us wanting to carry the tradition forward.

Spain completely messed up their nationality law. Offering something to people, then taking it away just as they become interested is not a strategy to win friends.

Should Portugal decide to place a deadline on the current law, may I suggest that they do so by asking the overseas synagogues to cease providing letters confirming Sephardic ancestry on a certain date, and then setting a final end date for submission of applications to the Portuguese authorities eighteen months or two years after that. The advantage of this, rather than imposing a cut-off date in Lisbon, is that there will be no mad rush or bottlenecks as happened in Spain. People who have already in good faith spent three or six months researching their family history before asking an overseas synagogue for a letter, will not suddenly be left high and dry. We are discussing relatively small numbers of people, almost all of whom have no prior experience of this type of paperwork. It is more a matter of optics than demographics.

I hope the Law appropriately clarified or amended is not an end but a start of something new and positive. The Nao were always a tiny group of people. In the 17th and early 18th Centuries they were the fuel in Portugals engine. The world has changed enormously since then. Portugal recognising her orphan diaspora is both an act of kindness and self-interest. It is a relationship that can be made to benefit both sides of the family.

The Portuguese nationality law will be discussed in the online Sephardic World meeting at 7pm Lisbon/London time on Sunday 5 July 2020. If any member of the Portuguese National Assembly wishes to participate in the discussion, please contact me directly. Else, watch online or join the mailing list on the Sephardic Genealogy page on Facebook.

Link:

A Sephardic perspective on the Portuguese Nationality Law - The Times of Israel


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