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Two religions, one goal | Local News – Andover Townsman

Posted By on April 18, 2020

It could be said that Jews and Christians make an unusual mix when it comes to their traditions of worship.

But when the coronavirus crisis got in the way of people filling churches and synagogues during the recent holy season, the two religions found common ground in Andover.

In a display of religious cooperation, the Temple Emanuel Jewish synagogue lent its space and streaming equipment to membersof Andover Baptist Church to broadcasttheir Easter services remotely.

"We've been steaming services for years out of our sanctuary and chapel," said Marc Freedman, president of Temple Emanuel. "My wife realized we could offer the streaming functionality if people wanted to use it even with the synagogue closed."

Rabbi Robert Goldtstein of Temple Emanuelmade the offer todozens of religious leaders, and Andover Baptist Church responded.

"It was an emotional and rewarding opportunity for us to express some fellowship to another religious organization who has an exceptionally strong congregation," Freedman said."We will be there in fellowship and support for one another when challenging times occur."

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Two religions, one goal | Local News - Andover Townsman

Weekly livestreams from NYC’s biggest houses of worship – Time Out New York

Posted By on April 18, 2020

Thousands of New Yorkers aren't attending services at their respective houses of worship right nowwhen they may need to the most.

Thankfully, churches, synagogues and other holy places are live-streaming their sermons, homilies and practices of faith so their congregations can still worship.

To help you tune in, here arethe weekly streams from someof the city's biggest houses of worship:

Each Sunday's mass is live at 10:15am atsaintpatrickscathedral.org/live. The Catholic Faith Network recordsits 7am weekday mass and rebroadcastsitat 6:30pm.

Live masses on Sunday can be found at the church's YouTube channelat 11am. St. Bart's has some tips for online worship here.

The Cathedral is hosting morning prayer at 8:30am and evening prayer at 5:30pm dailyon Zoomas well as a live-streamed Sunday service at 11am. Check out its calendar for how to access the Zoom meeting.

There is alive-streamof itsdaily service at 12:05pm Monday through Friday and on Sunday at 11:15am. Online get-togethers are also shared on itsevents calendar,Facebook,Twitter, andInstagram.

Tuesday prayer begins at 7pm and its Sundayservice is at9am. Its weekday devotions are at 10am. You can access them here.

Tune in at 10:45amevery Sunday for its online worship service attrcnyc.organd hang out during its virtual Zoom coffee hour atzoom.us/j/583011162.

Hillsong, which has a New York City location, is doing East Coast-centric services at 9 and 11am, and at 1, 3, 5 and 7pm here.

Daily Minyanis Monday through Friday from8:00 to 8:15am on Zoom.Shabbat worshipis on Fridays from6 to 7:30pm, andSaturday Shabbat Centralhappensfrom 10 to 11am. Members can find passwords in the synagogue'snewsletter and all others can email Drew Brown atbrownd@censyn.orgfor information on how to join.

All Shabbat services (Friday at 6pm and Saturday at 10:30am) and holiday services can be watched atemanuelnyc.org/broadcastand on itsFacebookpage.

Morning Minyan is at 8am on Zoom, which you can find information for joining at spsnyc.org. Friday shabbat services are at 6:15pm and Saturday service is at 9:15am, which can be found on the synagogue'slivestream and onRabbi Ain's Facebook Live feed.

Shabbat services are at6:30pm on Fridays and at 9:30am on Saturdays on Facebook.

Regular halaqas at various times are being done onZoom with Dr. Ali Mermer, Shaykh Suhaib Webb, Shaykha Ieasha Prime, Shaykh Faiyaz Jaffer, and Imam Khalid Latif. They can be foundhere.

Morning meditations and discussions are on Zoom at 10am daily while Sunday's meditation, music and prayer are scheduled at 10 and 11:15am. The congregation has daily activities online, too. Sign up for its newsletter atallsouls-nyc.orgto find out how to join in on the Zoom events.

Join in on Zoom on Sundays at 11am. Information on who's speaking and how to join can be found atethical.nyc/live. Its weekday coffee hour is at 10am and its weekday ethical afternoons are at 2pm. Both events can also be found atthe aforementioned link.

Buddhist chanting and meditation is held on Zoomevery Wednesday at 7pm. Contactnybc332@gmail.comto get an invitation to join the sessions.Japanese Howakai is held everyfirst Thursday at 7pm. Contact Yuko Tonohiraatyuko.tonohira@gmail.comto geta Zoom invitation to jointhat class. And Sunday services are held via Facebook Live.

The Monasterys Sunday morning program from 9am to noon and its daily zazen (evenings Tuesdays through Saturdays at 7:30pm) will be live-streamed here.

Join through GotoMeeting fora meditation and Dharma talk on Sundays at 11am and Wednesdays at 7:30pm as well as light stretching, chanting and meditation on Tuesday at noon and its peer-led Dharma circle on Wednesdays at 7:30pm.

- Watch New Yorkers across the city lovingly belt out New York, New York from their windows- NYC subways, busses and ferries are sounding their horns on Thursday- 10 incredible photos of last nights rainbow over New York City- PBS is now streaming plays from its great performances series for free- This drone-shot video provides a breathtaking aerial view of an empty NYC

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Weekly livestreams from NYC's biggest houses of worship - Time Out New York

I set up a green screen to make it look like I was in the synagogue: How this Toronto rabbi hosted a Seder over Zoom – Toronto Life

Posted By on April 18, 2020

I set up a green screen to make it look like I was in the synagogue: How this Toronto rabbi hosted a Seder over Zoom

In the Jewish tradition, a Passover Seder is a time to get together with the key people in our lives. No matter how observant you are, or how disconnected you may feel from Jewish culture, this is the night when we all come together under one roof to celebrate our Jewish identity by singing songs, reciting prayers, eating symbolic foods and collectively remembering the story of the ancient Israelites exodus from Egypt.

Some organizations and congregations hold community Seders for those with nowhere to go. At my synagogue, Temple Sinai, we dont do community Seders because we believe Passover is a time to be at home with family. Instead, we invite those in need of a Seder into our homes to celebrate. For the past 28 years, my family has hosted Seders in our North York home, welcoming up to 50 people from the community each night to celebrate with us. I keep five eight-foot tables in storage and have a kosher-for-Passover kitchen in my basement specifically to accommodate the family, friends and community members who choose to spend the holiday at my home. To see everybody seated around the table is satisfying and meaningful. Its what Passover is about.

In mid-March, the synagogue was still open, but I began using Zoom to stream daily services at 8:30 a.m. for those who were self-isolating. A few days later, we decided to host a Zoom Seder. I used the two weeks before Passover to incorporate little lessons into those livestreams to prepare people at home, and myself, for the upcoming isolated Seders. When we officially closed the doors to Temple Sinai on March 24, it was sad, but we knew we were doing the responsible thing and were in good shape for moving forward online.

Ive seen two approaches as we all shift toward virtual experiences. The first is to take what we normally do and just Zoom it. The second approachand the one Im takingis to adapt our work to the technological platform. We tailor our services to make the most of the platform and respect its limitations, including shortening some services to accommodate peoples digital attention spans.

For the online Seder, I planned to create a PowerPoint presentation to guide the evening, instead of sharing images of the traditional Haggadah. For the livestream, I set up a green screen behind mewith a picture of our chapel to replicate the mood of being in the synagogue. To keep things consistent for the members of our congregation, I sent the image to the cantor, Charles Osborne, who led the Seder with me. Out of the cameras view, I had a small setup for myself beneath a tablecloth with the Seder essentials: matzo, a hand-washing bowl and all the symbolic items you would find on a Seder plate, with the exception of the shank bone, which I couldnt find and replaced with a vinyl dog bone. The rest of the participants wouldnt be able to see my spread, but it made me feel like I was, to some degree, at a real Seder. This year, it was also more important than ever to remind ourselves why we wash our hands twice during the Seder. While hand-washing has become increasingly significant in all of our lives over the past few weeks, this ritual isnt about sanitization. Its about washing away the distractions and making way for us to feel whole and holy again.

We sent out a Zoom link to our Temple Sinai congregants as well as to members of the wider Jewish community here in Toronto and in Kingston. Just two minutes after the Seder began, wed maxed out our Zoom meeting with 100 participants. It felt good to know we were delivering something that people needed, but I was disappointed that there were people out there who we couldnt reach. During the Seder, I asked everyone to join in singing with the cantor. Seeing everyone together, holding up their glasses as he chanted the kiddush and breaking their matzo in half, moved me.

Every year we tell the story of the 10 plagues on Egypt and simultaneously take 10 drops of wine out of our glass to symbolize how our suffering diminishes our cup of joy. This year, after we completed that tradition, I asked everyone to refill their cups in honour of our front-line workers, who are making it possible for us to stay safe and weather this particular modern plague. What made the moment even more special was that as we raised our glasses, one of the viewers told us that she is a front-line worker at Sunnybrook Hospital.

It felt good to be able to step up and give people what they need, even if it was just the ability to look at a screen and see people performing the same rituals at the same time. Members of the community told me how comforting it was for them to have that sense of familiarity during services.

Weve created new ways to reach out to people during this time, and were not going to suddenly stop once life returns to something more familiar. We will be hosting another community Seder in the future, hopefully in person rather than with a PowerPoint.

As told to Jordana Colomby

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I set up a green screen to make it look like I was in the synagogue: How this Toronto rabbi hosted a Seder over Zoom - Toronto Life

Israel-Morocco relations are warming from the bottom up – The Jerusalem Post

Posted By on April 17, 2020

Israel has been hoping to warm its relations with the Middle East and North Africa (MENA) region for years, although such relations have not developed even with countries with which Israel has signed peace agreements. This may indicate the need for a different approach, one that begins internally within the Israeli society and that follows the long trail of its roots in the region. Such an approach could serve as a compass that can direct us to where prosperous models of civic ties used to be or can be found today. One such place is Morocco, a country to which the Moroccan Jews who live in Israel have been longing, although Israel and Morocco have not maintained diplomatic relations since the Second Intifada broke out in October 2000.

The relations between the two countries in 2019 emphasize that whereas diplomatic ties remain stuck, the warm people-to-people ties continue to expand and deepen. In terms of diplomacy, despite the developments following the Deal of the Century and attempts to promote official Israel-Morocco ties, Morocco remains reserved and cautious. Morocco participated in the June 2019 Bahrain workshop at which the economic aspects of the Trump plan were presented, but was represented only by mid-level officials, as were most other Arab states invited to the event.

Economic cooperation between Israel and Morocco remained fairly limited in 2019, with most contacts conducted through intermediaries. A notable exception was tourism, with the estimated number of 45,000 Israelis visiting Morocco this past year. More Israelis visit Morocco independently, which promotes direct people-to-people contacts. Several unofficial reports have indicated that the national carrier El Al and the Flying Carpet tourism company intend to launch direct flights between the countries. The situation of Moroccan tourism to Israel remains fairly grim, with only 3,000 Moroccans visiting Israel in 2019. This meager number largely stems from a series of bureaucratic and economic obstacles they face and often must travel several times abroad to arrange the visa.

IN CONTRAST to the limited diplomatic and economic cooperation are the noticeable constant and consistent people-to-people ties in areas such as Moroccan Jewish heritage, music, cinema, art, sports and more. These ties are based on common values, identity and Moroccan culture. The civic ties take place in two realms. One is the physica,l which includes Morocco, Israel and the Moroccan diaspora around the world. The other is the virtual space, which encourages new contacts, maintains existing ones, and enables discourse and greater visibility. Communities active on social media link the Moroccan diaspora through a sense of shared nostalgia. One example is the virtual documentation communities seeking to preserve the Jewish heritage of Moroccan towns and villages. The Jews of Demnat community is particularly active, with members documenting their common roots, visiting, meeting with local officials and collaborating to restore the Jewish cemetery and hold an international conference commemorating the Moroccan Jewish heritage of Demnat.

The Jewish community in Morocco is one of the pillars of civic relations. Over the past year, several key events indicate some sort of a reawakening. In April 2019, the King instructed that elections will be held for Jewish community institutions. Such elections have not been held for 50 years and they are supposed to address the problem of centralization of Jewish community institutions and to awaken it. In December 2019, channel 2M broadcasted a Hanukkah candle lighting ceremony in Casablanca attended by over 700 guests. That same month, the king attended the inauguration of Bayt Dakira, a Jewish cultural and historical center in Essaouira, a project initiated by the king himself and by Andre Azoulay, his senior adviser.

In the field of cinema, the September 2019 Haifa International Film Festival included three Moroccan movies in its program. About a week before the festival, the anti-Israel boycott movement criticized the films participation in the event. As a result, the screening of Apatrid was cancelled, but the two other films were screened before packed audiences.

In the music world, ties are particularly notable in Andalusian arena, with Morocco and Israel currently the main hubs of contemporary Andalusian music. The rise of Andalusian music in Israel over the past decade, as reflected in performances of Andalusian ensembles, creates a common cultural language with artists and musicians in Morocco and its diaspora. In October 2019, for example, at the 16th Andalusian Atlantic Festival in Essaouira, Jewish and Muslim artists and musicians performed together. The opening session of the festival was conducted in four languages, including Hebrew, due to the growing number of Hebrew-speakers in attendance.

OTHER EXAMPLES include the performance of Les Femmes De T'touan, a Moroccan womens orchestra, at the Festival Mediterranee in Ashdod last November; and the performance of the Israeli Andalusian Orchestra at the Andalussiat Festival in Casablanca in December 2019. The Andalusian Orchestra of Ashdod was recognized in 2017 as a national Israeli orchestra. The limits of musical cooperation were revealed, however, when a performance by famed Moroccan Andalusian singer Marouane Hajji was cancelled following a round of Israeli-Palestinian violence on the Gaza border last November, which generated harsh criticism in Morocco.

In sports, Morocco unlike other states in the region, such as Tunisia and Algeria accepted the conditions set by international sports federations for Israeli athletes to compete under the Israeli flag and in their national uniforms. In return, Morocco gets to host international competitions and sports events and enjoys international recognition, tourism revenues, promoting its image as a host state. In March 2019, 10 Israeli judokas took part in the Judo Grand Prix Tournament in Marrakesh. Competing with Israeli symbols, Timna Nelson-Levy and Gefen Primo won a bronze medal and the Israeli flags were flown during the awards ceremony.

The writer is a researcher at Mitvim - The Israeli Institute for Regional Foreign Policies and a research fellow at the Forum for Regional Thinking. An entrepreneur, she founded Connection to Morocco to promote people-to-people ties. She is a fellow at the Mandel Institute Program for Leadership in Jewish Culture.

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Israel-Morocco relations are warming from the bottom up - The Jerusalem Post

The Market in Larimer Square has closed after 42 years – BusinessDen

Posted By on April 17, 2020

Lily O'Neill April 15, 2020 2

After 37 years, owner Mark Greenberg (left) has decided to close down The Market in Larimer Square. Greenberg is pictured with CEO of Larimer Associates Jeff Hermanson. (Photos courtesy Urban Villages and The Market)

The Market in Larimer Square is where owner Mark Greenberg took his wife for their first date.

Several years later, on March 17, 1983, he bought the small grocery store and deli in the center of Denvers most notable block with his brother Gary.

And last month, again on March 17, Greenberg came to the conclusion it was time. The end of his lease was coming up. The city had just ordered restaurants to close except for takeout and delivery. Greenberg, 67, decided his best bet was to close his doors and not reopen The Market when things cleared up.

He announced on Tuesday that the restaurants closure was permanent.

The bottom line is, I saw a way to get out like a gentleman, Greenberg said. The restaurant business is never going to be the same, at least for the next 10 years. Most restaurants reinvent themselves every five years. I reinvented The Market every five years for 37 years, and I just wasnt ready to reinvent myself again after closing.

The 6,000 square-foot building at 1445 Larimer St. has been home to The Market since 1978. Seven years after Marks first date, the Greenberg brothers bought it from urban developer Dana Crawford, who was largely responsible for saving the block from destruction.

The brothers infused the business with their New Jersey culture and Jewish heritage, beefing up the deli and bakery, and adding what they said was Colorados first espresso bar. Hot food and deli items, as well as pastries and cakes, were prepared in-house.

To be honest, its more than difficult to run and own a restaurant where costs, like rent and insurance, are high, Greenberg said. The expenses were way too high for the rewards.

Gary Greenberg died in 2000, and Mark and his wife Andrea took over the shop themselves. Through the years, he said his staff and customers have become like his family. The Market employed 50 people before it closed, and 30 of them, Greenberg said, had worked there for 25 years or more.

I had an employee who started working here as a child and has now worked at The Market for 20 years, Greenberg said. She even met her husband at The Market, who was another employee, and they have one son, who is 8 years old and has been coming to the market since he was born.

Greenberg described The Market as a place for everyone. Customers recognized him for wearing shorts 365 days a year for 37 years, although he said his wife believed it was just for attention. New restaurants regularly come and go along Larimer Square, but Greenberg said The Market endured because of its comfortable familiarity.

Im going to miss the camaraderie between my people and me, as well as my friendships, Greenberg said. There were people who ate at The Market every day for 30 years Monday through Friday. Every single day. I mean I know their name. I know what they eat. They know about me and the employees. It was a family atmosphere.

Although Greenbergs legacy in Larimer Square is coming to an end, he has advice for the next tenant.

Serve a lot of liquor, and have deep pockets, he said.

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The Market in Larimer Square has closed after 42 years - BusinessDen

Coronavirus: Avoiding the much larger crisis; COVID-19 testing at nursing homes is expanding but more is ne – MassLive.com

Posted By on April 17, 2020

While Massachusetts is expanding coronavirus testing across nursing homes and other long-term care facilities, some operators and health care advocates say persistent gaps could lead to more cases and deaths among some of the states most vulnerable residents.

The numbers are sobering. Over 11% of the known COVID-19 cases at long-term care facilities have ended in death, compared to a statewide rate of just over 3%, according to an analysis of data released Tuesday by the Department of Public Health. Nearly half the states 957 reported deaths were at long-term care facilities, and the 3,907 cases reported among residents and employees represents 14% of the state total.

The majority of long-term care facilities in Massachusetts have not detected a case of the coronavirus but health care workers and executives from several operators say testing remains limited a month into the state of emergency.

If we are trying to prevent an outbreak, why wait until we have an outbreak to go and test? said Anne Thomas, president and CEO of the Glenmeadow Retirement Community in Longmeadow. The facility has had one resident test positive for COVID-19, but the majority are independent living residents who do not qualify for testing under the states mobile testing program.

If we are really going to crack this thing, we are going to need to be a lot more proactive, Thomas said.

JGS Lifecare, which operates the Leavitt Family Jewish Home and the Sosin Center for Rehabilitation (JNH) in Longmeadow, sent a letter to families last week saying 21 residents who contracted COVID-19 have died. The company cited limited access to testing and the narrow criteria as barriers to preventing the spread of the virus.

Instead of waiting for testing to become available through channels ordinarily available to nursing facility providers, we proactively contracted with a private lab to begin the process of wide-scale testing of our residents at JNH, the letter reads.

Over half the facilitys 180 residents and over half its 84 employees tested positive, JGS Lifecare said.

Efforts to expand testing at long-term care facilities began March 31, when the Department of Public Health launched a mobile testing program.

The testing was initially approved for nursing homes, but the program expanded to include assisted living facilities and certain group homes. Now those facilities with trained clinical staff can order tests to administer or get the National Guard to test people, as they did at the Holyoke Soldiers Home, if at least one resident has symptoms.

Health and Human Services Secretary Marylou Sudders, director of the states COVID-19 Command Center, said last week that samples collected by the mobile teams would be prioritized for testing by the Broad Institute, with results returned within 48 hours.

In its first week, the National Guard was deployed to 80 nursing homes and rest homes across the state, conducting more than 1,300 tests. On April 6, DPH started letting the facilities with trained clinical staff to order test kits and conduct the tests internally, sending samples to the state lab for testing.

As of Monday, the state has conducted more than 3,700 on-site tests at more than 220 facilities. At least 35 facilities ordered test kits to collect samples on their own, Gov. Charlie Baker said Monday. The state sent out almost 4,500 tests.

Baker said the rollout of the mobile testing program and the quick implementation of no-visitation policies in facilities across the state helped keep the rate of infection relatively low among long-term care facilities that house older residents.

Gov. Charlie Baker speaks during a media availability at the State House to discuss updates relating to COVID-19 on April 13, 2020 in Boston.Staff Photo By Nancy Lane/MediaNews Group/Boston Herald

Speaking from the Massachusetts State House Monday afternoon, Baker touted those two actions as the reason a fraction of the states roughly 1,000 facilities had at least one confirmed COVID-19 case.

The large percentage of facilities without cases is quite a tribute, I think, to a lot of the folks who work in many of those institutions, and we shouldnt forget that, he said.

The states latest figures show 214 long-term care facilities with confirmed cases.

But health care operators argue the number of outbreaks and the severity of COVID-19s impact will only worsen if testing is not more widely available.

Tara M. Gregorio, president of the Massachusetts Senior Care Association, wrote in a letter to Baker and legislative leaders that one model projects thousands of infections and deaths among nursing home residents if there are more delays in widespread, comprehensive testing and access to protective gear.

In the worst case scenario, Gregorio projects up to 19,000 nursing home residents, or half of the resident population, and one-fifth of employees could become infected. Gregorio said the model suggests a death rate of up to 10% of residents.

The most likely scenario, she added, predicts more than one-third of the nursing facility population contracting the virus, killing 3% of residents.

In the letter, Gregorio said the states mobile testing program is well-intentioned but not enough to meet the needs of facilities across the state.

While we appreciate the Command Centers recent and ongoing expansion of mobile testing, the reality is that facilities are still facing significant barriers, including extended wait times for the testing, delayed testing results, as well as inconsistent testing guidance, the letter states.

Gregorio said wider surveillance testing has to happen now to avoid a much larger crisis.

While Massachusetts is among the top states in the U.S. for testing per capita, Baker agreed more needs to be done.

If you were to say to any of us here, are we doing enough testing? We would say no, he said, and if you talk to most other states, they would say the same thing.

Baker said the bulk of his call Monday with Vice President Mike Pence and other governors focused on testing capacity, but it is unclear whether what that means as far as testing among residents in long-term care facilities and the staff.

The Loomis Lakeside at Reeds Landing in Springfield, a 500-resident senior living facility, has had four residents test positive for the coronavirus. All four lived within the facilitys 42-bed skilled nursing unit, said Margaret Mantoni, CEO of Loomis Communities.

"The testing has been extremely limited," she said. "Knowledge is power."

The Loomis properties include the senior communities Applewood in Amherst and Loomis Village in South Hadley. Applewoods independent living community would not qualify for the mobile testing program. Some of the residents and staff at Loomis Village, which has both independent and assisted living, could qualify.

Lori Mayer, a spokeswoman for Genesis Health Care, which owns Heritage Hall in Agawam, said access to testing at the nursing homes is improving since the mobile testing program launched.

So far at Heritage Hall West, 57 residents and 12 staff have tested positive. There have been four deaths, she said. The disease has not been found in the other Agawam Heritage Hall facilities.

We are now able to get results within 24 hours and can test entire buildings if needed, Mayer wrote. "At the end of the day, we cant fight what we cant see. Thats why testing is so critical for nursing home patients, residents and those caring for them. "

Lisa Gaudet, vice president of communications for Berkshire Healthcare, said dealing with a set of state responses that change every day is part of the challenge. Berkshire Healthcare has 15 skilled nursing facilities and three senior housing communities. Its operations include the newly opened East Longmeadow Skilled Nursing Facility, Day Brook Village in Holyoke and Linda Manor in Northampton.

Berkshire Healthcare is testing residents when, under DPH guidelines, there is a resident with symptoms, Gaudet said.

I hope we are keeping up with it, she said. We are all learning, and we are learning every day.

Gov. Charlie Baker listens as Health and Human Services Secretary Marylou Sudders speaks during a media availability at the State House to discuss updates relating to COVID-19 on April 13, 2020 in Boston.Staff Photo By Nancy Lane/MediaNews Group/Boston Herald

AdviniaCare, a residential care facility in Wilmington, was designated to become a treatment facility for only COVID-19 patients until social workers and other officials convinced the state to test the residents and staff.

Fifty-one of the 98 residents who were set to be moved tested positive for the virus, prompting the state to halt its plans, WBUR reported last week.

In doing that testing, more than half of individuals who were asymptomatic tested positive, Sudders told reporters Monday.

The state changed course and selected multiple decommissioned or otherwise empty nursing homes to be converted into COVID-19 treatment facilities, adding 986 beds for COVID-19 patients.

The testing at AdviniaCare may serve as a lesson for why testing asymptomatic residents is crucial to preventing the spread of the coronavirus but most long-term care facilities across Massachusetts do not have that option.

It would be wonderful to have the ability for the city to be able to test congregate populations like those individuals who are living in shelters so we can rule out COVID-19 or rule in COVID-19 and monitor those individuals in shelter facilities, as well as long-term care and nursing facilities, said Helen R. Caulton-Harris, Springfields health commissioner.

Caulton-Harris is tracking multiple clusters of cases at nursing homes and long-term care facilities, Including the outbreak at Chapin Center that has infected at least 43 people and killed one resident.

When multiple cases are identified, local health officials follow up with those who tested positive to check if they have good personal hygiene habits and find out who they might have exposed. Health officials then have to track down the exposed individuals, warning them to self-quarantine, as part of a process called contact tracing.

The Chapin Center in Springfield.

If a facility sees a rise in cases, the state sends an epidemiologist to make sure the facilitys staff and residents are practicing social distancing and washing their hands regularly, Caulton-Harris said.

The role of local public health is then to follow up with that facility and to make sure that they are doing everything they can to keep the residents safe by social distancing and just monitoring the symptoms of the residents there, Caulton-Harris said.

In some cases, the state could order increased testing and order all residents to be tested, but the state is in charge of providing those test kits, she said.

The kits are not widely available to test people in congregate settings, including nursing homes where there may be asymptomatic residents and employees. Springfield has been asking for test kits, but has not received them, Caulton-Harris said.

Sudders said the state is taking steps to test more asymptomatic people. She said the Executive Office of Health and Human Services reviewed the needs of various nursing homes over the weekend, including staffing, protective equipment supplies and infection control.

Sudders also said she hopes the creation of COVID-19 wings and non-COVID-19 areas within long-term care facilities could help reduce the spread, in addition to additional testing in these locations. Her comments come a week after the state announced $30 million in funding for COVID-19 treatment within nursing homes, and another $50 million in funding for all nursing homes across the state.

Its another thing to check temperature, but people may be asymptomatic, Sudders said.

We continue to try to respond," she added. We understand that individuals who are the most vulnerable are people who are in those 24/7 congregate care facilities.

Some health care operators say the parameters for mobile testing are too stringent. Independent living communities, which house people in their 50s or 60s or older, are not eligible for tests under the program, according to the states overview.

Thomas, the Glenmeadow executive, said proactive testing means being able to check every resident and employee, including employees who recently switched from a facility that had an outbreak and residents in independent living centers.

The Longmeadow community has 250 employees and 160 residents, including 33 residents in assisted living.

The state added assisted living centers to the list of those eligible for the mobile testing program. But Thomas said she worries about the rest of the Glenmeadow residents, who may be presumed healthier than their counterparts in higher levels of care. Given what state officials have said about transmission among people with no symptoms, Thomas said waiting for symptoms in an assisted living or independent living facility is like sitting on a powder keg with a lit fuse.

What I need is enough tests to test all the staff and all the residents here, Thomas said. We cant test if there are no symptoms.

The facilitys one case, a 97-year-old resident who tested positive after experiencing symptoms, was able to get a test after it was ordered by a physician, Thomas said. That resident is being treated outside of Glenmeadow and is stable.

Our average age is 88. They have all the same frailties as residents of nursing homes, Thomas said. We absolutely want to keep people out of Baystate Medical Center.

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Coronavirus: Avoiding the much larger crisis; COVID-19 testing at nursing homes is expanding but more is ne - MassLive.com

4 Changes That Were Made in the Bitul of Chometz – Yeshiva World News

Posted By on April 17, 2020

By Rabbi Yair Hoffman for the Five Towns Jewish Times

We say this Aramaic text just before Pesach every year. We recite it once in the evening and again in the morning. What is behind the wording of Bitul Chometz?

According to Torah law we can dispose of our Chometz before Pesach either by Biur- destruction or by Bitul negation. By Rabbinic law, however, we must do both the destruction and the negation. We are all familiar with the text we recite it in the evening after the search for Chometz, and we recite it again in the morning while we burn it.

Utilizing the understanding that Chometz is representative of the Yetzer haRah the tendency toward evil within us, the Slonimer Rebbe in his Nesivos Shalom explains that we must take both approaches to wiping out our anti-Torah tendencies and desires. We must actively search these out within us,Bedikas Chometz, and destroy it within us using the fire of Torah and Mitzvos. We must also negate these desires within us as if they were nothing like the dirt on the ground.

What is perhaps shocking is that nowhere in the Babylonian Talmud is this formulation of the Bitul to be found.

IS A VERBAL DECLARATION REQUIRED?

There is certainly an obligation to annul the Chometz, but it seems from the Gemorah (See Psachim 6b) that this is a thinking process that did not necessarily have to be verbalized.

The Ramban (Psachim 7a) actually rules that one does not require a verbal declaration at all! [The Ritvah understood his Rebbe, the Ramban, that he also meant an actual verbal declaration is required. Rav Dovid Bonfid, another student of the Ramban understands his Rebbe in its simpler implication.]

The Jerusalem Talmud (Psachim 2:2), however, states just the opposite of the Ramban. The Yerushalmi quotes Rav as ruling that one must recite the formula All Chometz that is in my house that I am not aware of shall be annulled.

To resolve the apparent contradiction, the Rosh and the Rif explain our Gemorah as stating that the annulment does require an actual verbal formulation. They differ slightly as to the verbal formula. There are actually four changes from the version in the Yerushalmi:

1] The first change is that the entire formula is no longer in the clear Hebrew that we find in the Jerusalem Talmud. The formula is now in Aramaic.

2] Another change is that the words in my house are now changed to in my domain.

3] The wording that I am not aware of is also changed to That I have seen or have not seen, that I have destroyed or have not destroyed.

4] In addition, the Rif adds the words shall be annulled like dust while the Rosh adds shall be annulled like dust of the earth.

WHERE AND WHY DID THE CHANGES COME FROM?

Where did these changes come from and who made them? The Rishonim all point to the previous generation of Torah scholars the Gaonim. The question is why? Why did the Gaonim make these changes to the text of the bitul found in the Yerushalmi?

The reason for the first change is the subject of debate. The Ramah in his Darchei Moshe writes that it was for masses of people that were not fluent in Hebrew. During the times of the Gaonim, Aramaic was now the prevalent language understood by all.

Rav Yosef Teomim, author of the Pri MaGadim, in his commentary on the Mogen Avrohom cites the Ohr Zarua as stating an entirely different reason. The Gaonim were concerned with the effects that destroying bread, upon which man subsides, could have upon people. Had the annulment of bread been stated in Hebrew an important language, the import of bread in the eyes of the people would be diminished. [As a parenthetic note, This explanation underscores the remarkable sensitivity and appreciation that the Torah desires us to develop within ourselves.] The Vilna Gaon adds that Chamira is not merely an Aramaic translation of the Hebrew term Chometz, it encompasses both Chometz and Seor. [Seor is not well-known in our baking circles, but it was a leaven that was kept by bakers and added to the dough to cause it to rise. Now most of us just simple use pure yeast.]

There is another reason cited for the change to Aramaic. The Eliyahu Rabbah cites the reason that the Mazikim negative spiritual forces would understand it in Hebrew and would attack. We thus recite it in Aramaic so that they will be unaware of it. [One might perhaps ask that the Zohar in Parshas Trumah 129b indicates that negative spiritual forces do understand Aramaic too].

The second change simply extended the boundaries to where the formulation applied. Now it was no longer just limited to the house but included the Babylonian work places and ancient camel-packs (somewhat akin to the modern car trunk).

The third change clearly adds the less competent burners on the morning of Erev Pesach who fail in destroying their Chometz properly. In contemporary times, they mess up by either not taking the bread out of the foil or including too much Chometz or simply not attempting to burn it thoroughly.

The fourth change perhaps more vividly illustrates to the reader of the formula what annulment actually means. The Gaonim could have felt that the term annulment may have been too abstract a concept to the average Jew and thus provided a more detailed and vivid understanding of it by including the words like dust or like the dust of the earth.

MUST ONE DO THE BITUL BY ONESELF?

Another question that exists in regard to the annulment is whether the Bitul can be annulled through a Shliach, through a messenger. The Baal HaIttur holds that since a messenger is like the person throughout the entire Torah, a messenger can annul the Chometz of someone who sent him.

The Rashba, the Ritva and the Nimukei Yoseph disagree and write that the actual owner of the Chometz must be the one who annuls it. The TaZ rules in accordance with the lenient opinion and states that someone who does utilize a messenger to annul, in all probability, has a reason for it. He is concerned that he may become busy or simply forget to annul it. His father-in-law, the Bach, however, was stringent. According to the aforementioned Nesivos Shalom, one should not do it through a Shliach.

The Nesivos Shalom adds another homiletical explanation. When it says Ohr LArba Asar bodkin es HaChometz leOr HaNer it means as follows:

When we enter the 14th, the fourteenth year of life, adulthood we must start examining the Chometz the desire toward evil within us. He further explains that adulthood is when we first become Jews. Pesach too, is when we first express our Jewishness. As we clean our homes for Chometz, and as we burn and negate the Chometz, we would do well in keeping all this in mind.

The author can be reached at [emailprotected]

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4 Changes That Were Made in the Bitul of Chometz - Yeshiva World News

This Man Who Died in an Insane Asylum Is Why We Wash Our Hands – The Daily Beast

Posted By on April 17, 2020

One of the front-line defenses individuals have against the spread of the coronavirus can feel decidedly low-tech:hand-washing.

In fact, it was 19th-century Hungarian physician Ignaz Semmelweis who, after observational studies, first advanced the idea of hand hygiene in medical settings.

Thesimple act of hand-washingis a critical way to prevent the spread of germs. Heres how Semmelweis, working in an obstetrics ward in Vienna in the 19th century, made the connection between dirty hands and deadly infection.

Thehistory of hand-washingextends back to ancient times, when it was largely a faith-based practice. The Old Testament, the Talmud, and the Quran all mention hand-washing in the context of ritual cleanliness.

Ritual hand-washing appears to have come with public health implications. During the Black Death of the 14th century, for instance, the Jews of Europe had a distinctly lower rate of death than others. Researchers believe that hand-washing prescribed by their religionprobably served as protection during the epidemic.

Hand-washing as a health care prerogative did not really surface until the mid-1800s, when a young Hungarian physician named Ignaz Semmelweis did an important observational study at Vienna General Hospital.

After becoming disillusioned with the study of law, Semmelweis moved to the study of medicine, graduating with a medical degree from the University of Vienna in 1844. Having graduated from this prestigious institution, he believed he would be able to pursue a choice practice. He applied for positions in pathology and then medicine, but received rejections in both.

Semmelweis then turned to obstetrics, a relatively new area for physicians, previously dominated by midwifery, which was less prestigious and where it was easier to obtain a position.He began working in the obstetrics divisionof the Vienna Hospital on July 1, 1846.

The leading cause of maternal mortality in Europe at that time waspuerperal feveran infection, now known to be caused by the streptococcus bacterium, that killed postpartum women.

Prior to 1823, about 1 in 100 women died in childbirth at the Vienna Hospital. But after a policy change mandated that medical students and obstetricians perform autopsies in addition to their other duties, the mortality rate for new mothers suddenly jumped to 7.5 percent. What was going on?

Eventually, the Vienna Hospital opened a second obstetrics division, to be staffed entirely by midwives. The older, First Division, to which Semmelweis was assigned, was staffed only by physicians and medical students. Rather quickly it became apparent that the mortality rate in the first division was much higher than the second.

Semmelweis set out to investigate. He examined all the similarities and differences of the two divisions. Theonly significant differencewas that male doctors and medical students delivered in the first division and female midwives in the second.

Remember that at this time, the general belief was that bad odorsmiasmatransmitted disease. It would be two more decades at least before germ theorythe idea that microbes cause diseasegained traction.

Semmelweis cracked the puerperal fever mystery after the death of his friend and colleague, pathologist Jakob Kolletschka. Kolletschka died after receiving a scalpel wound while performing an autopsy on a woman whod died of puerperal fever. His autopsy revealed massive infection from puerperal fever.

Contagiousness now established, Semmelweis concluded that if his friends general sepsis arose from the inoculation of cadaver particles,then puerperal fever must originate from the same source The fact of the matter is that the transmitting source of those cadaver particles was to be found in the hands of students and attending physicians.

No midwives ever participated in autopsies or dissections. Students and physicians regularly went between autopsies and deliveries, rarely washing their hands in between.Gloves were not commonly usedin hospitals or surgeries until late in the 19th century.

Realizing that chloride solution rid objects of their odors, Semmelweis mandated hand-washing across his department. Starting in May 1847, anyone entering the First Division had to wash their hands in a bowl of chloride solution. The incidence of puerperal fever and deathsubsequently dropped precipitously by the end of the year.

Unfortunately, as in the case of his contemporary John Snow, who discovered that cholera was transmitted by water and not miasma, Semmelweis workwas not readily accepted by all. The obstetrical chief, perhaps feeling upstaged by the discovery, refused to reappoint Semmelweis to the obstetrics clinic.

Semmelweis refusal to publish his work may have also contributed to his downfall. With little recognition during his lifetime, heeventually died from injuriessustained in a Viennese insane asylum.

Although Semmelweis began the charge for hand hygiene in the 19th century, it has not always fallen on receptive ears.

The medical field now recognizes that soap and running water are the best way toprevent, control, and reduce infection. But regular folks andhealth care workersstilldont always followbest practice guidelines.

Hand-washing appears to get a bump in compliance in the wake of disease outbreaks. Take the example of the first major outbreak of SARS, which occurred in the Prince of Wales Hospital in Hong Kong in March 2003. Health authorities advised the public that hand-washing would help prevent spread of the disease, caused by a coronavirus. After the SARS outbreak, medical students at the hospital were much more likelyto follow hand-washing guidelines, according to one study.

Most likely the current pandemic of COVID-19 will change the way thepublic thinks about hand hygienegoing forward. In fact, White House coronavirus advisor and NIAID Director Anthony Fauci has said absolute compulsive hand-washing for everyone must be part of any eventual return to pre-pandemic life.

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This Man Who Died in an Insane Asylum Is Why We Wash Our Hands - The Daily Beast

Now is the perfect time for the global Jewish community to retool itself – The Jewish News of Northern California

Posted By on April 17, 2020

The coronavirus has created global havoc, uncertainty and dread. We face uncertainty as individuals, communities, nations and the international order.

The organized North American Jewish community is reeling from shutdowns, layoffs and insecurity.

But rather than Band-aid our way back to the norms we know, we can be thinking about audaciously and smartly reimagining how we can change as a community moving forward.

We can take a cue from the trends that are emerging, as well as with our own lived memory of the rescue, resettlement and renewal of Soviet and Ethiopian Jews a generation ago.

Just as many in the nation are taking stock of our challenges and hindrances, leadership in the Jewish community can use this crisis to disenthrall ourselves from past practices, beliefs and structures that should be re-examined.Here are suggested areas that mirror the wider societal changes, offered to stimulate discussion.

The internets resiliency in the era of coronavirus has shown a particular kind of global network open, efficient and highly interoperable (so anyone could join and nobody needs to be in charge). Individuals and small groups can initiate and bring others who share their passion.

This Me, too movement shows how spontaneous organizations can emerge separately from established hierarchies.

Jews are already participating in many interactive online communities. The emergence of Daf Yomi (daily Talmud study) on a global learning platform is an example that can be expanded to many areas of interest and engage Jews who may resist institutional structures. We can expand Jewish interconnection to augment, not replace, face-to-face interaction.

Do we really needso many independently funded Jewish nonprofits in the U.S. and Israel that are not connected on platforms and common apps? The internet has demonstrated that community and special-interest organizations can thrive on commonly used platforms. Nextdoor.com covers 180,000 local communities, enabling neighbors to post items of interest. Why cant we have a Jewish Nextdoor where Jews can independently evaluate and recommend programs for children and activities for adults?

The new organizing principle is called open organizations. Rather than a producer and consumer model, successful organizations are utilizing their communities to cocreate value.

Consider LinkedIn, Amazon, Wikipedia and other examples of open organizations that have transformed the business model to engage users to be part of value creation and expand capabilities. Similarly, we can expand Jewish organizational vitality by invigorating paraprofessional participation.

In a gig economy with university lecturers, psychologists, health care workers and many others seeking additional employment we can reimagine certification and engagement of paraprofessionals to augment the Jewish workforce. The Shalom Hartman iEngage series is a good example of an excellent curriculum that can be taught online or onsite by teachers following lesson plans. Online platforms enable high-level quality to be taught by many to many.

Online groups are managed by leaders and influencers who may be outside the conventional Jewish institutions. Global Jewish leadership can be networked beyond geographic limitations to create new ways to identify, interact and initiate.

Imagine if Jews in the online edutainment industry were networked to bring North American Jewish and Israeli designers and developers together to innovate for the challenges ofJewish identity, consciousness and education.

Google Classroom currently is being used by millions of kids who are at home. Why not a Google Jewish curriculum that can be home-schooled with opportunities for scholarships and trips to Israel with proficiency based on a core competency global curriculum, offered separately from organization affiliation?

Synagogues and JCCs have the physical capacity to become far more relevant and proactive, because with increased unemployment, furloughs and business closings, there will be a massive need for training centers.

These facilities can acquire desperately needed funding and provide important community service through hosting member participants to train, mentor and partner with churches and community colleges for needed employment skills and family support services.

Provide support to encourage individuals and organizations to go to Israel for multiple purposes. There is no substitute for visiting Israel to vitalize Jewish consciousness, identity and involvement.

Efforts for teens are important, but the connection to Israel should be lifelong. There are many active seniors in our community who might be encouraged to visit Israel for special interests, as well as organizations that could organize membership trips.

We should find ways to subsidize or match organizational and individual trips to Israel in an appropriate way. The Birthright program has shown that subsidized trips to Israel to the unaffiliated can be attractive and bring people into the community who might be lost.

Israel needs us, and we need Israel. There can be no greater investment in our community than a massive living bridge to Israel.

Also, we can build online communities based on common interests and experiences: tens of thousands of Jews and non-Jews have worked on kibbutzim as volunteers. Why not bring them together online for vibrant interaction and enable them to revisit Israel together. We can also aggregate (perhaps bundle with memberships) Israeli television, music, comedy and all the arts to bring more Israeliness into our lives right here.

The coronavirus and climate change will be the defining experiences for our era and the next decades to come.Could there be a global Zionist response for Jews in addressing these issues? Who are the Jewish Bill Gateses whom the world turns to for inspiration and leadership on global issues?

There was a time, a generation ago, when this community, in partnership with all Jewish communities, Israel and the U.S. government, dedicated ourselves to the rescue, resettlement and renewal of 1 million Soviet Jews and 80,000 Ethiopian Jews. I witnessed Jewish leaders weeping as they devoted themselves and their resources, evoking the names of their grandparents who fled Russia.I was privileged to be part of this effort, which inspired young Jews to join their elders.

All of these challenges require imagination, planning and resources. No one organization, or even group of organizations, can address the challenge for the community.

But isnt this the time to question our assumptions, and innovate to increase Jewish consciousness, identity and affinity worthy of bold leadership and vision?

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Now is the perfect time for the global Jewish community to retool itself - The Jewish News of Northern California

Sephardi | people | Britannica

Posted By on April 17, 2020

Sephardi, also spelled Sefardi, plural Sephardim or Sefardim, from Hebrew Sefarad (Spain), member or descendant of the Jews who lived in Spain and Portugal from at least the later centuries of the Roman Empire until their persecution and mass expulsion from those countries in the last decades of the 15th century.

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Judaism: Sephardic developments

In Muslim Spain, Jews frequently served the government in official capacities and, therefore, not only took an active interest in political

The Sephardim initially fled to North Africa and other parts of the Ottoman Empire, and many of these eventually settled in such countries as France, Holland, England, Italy, and the Balkans. Salonika (Thessalonki) in Macedonia and the city of Amsterdam became major sites of Sephardic settlement. The transplanted Sephardim largely retained their native Judeo-Spanish language (Ladino), literature, and customs. They became noted for their cultural and intellectual achievements within the Mediterranean and northern European Jewish communities. The Sephardim differ notably from the Ashkenazim (German-rite Jews) in preserving Babylonian rather than Palestinian Jewish ritual traditions. Of the estimated 1.5 million Sephardic Jews worldwide in the early 21st century (far fewer than the Ashkenazim), many now reside in the state of Israel. The chief rabbinate of Israel has both a Sephardic and an Ashkenazi chief rabbi.

Though the term Oriental Jews is perhaps more properly applied to Jews of North Africa and the Middle East who had no ties with either Spain or Germany and who speak Arabic, Persian, or a variant of ancient Aramaic, the designation Sephardim frequently signifies all North African Jews and others who, under the influence of the Spanish Jews, have adopted the Sephardic rite.

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Sephardi | people | Britannica


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