Jewish American Heritage Month

Posted By admin on September 29, 2017

in 1923 in the state of Massachusetts. He now goes by the name, Sumner Redstone.

Murray Rothstein owns Viacom, a Media Corporation with subsidiaries such as, MTV, the Homosexual TV show, LOGO, and Paramount Pictures.

When Murray Rothstein puts on a video at his MTV subsidiary with blacks rapping such lyrics as: Hey yo, I smoke dust and shoot cops, sell drugs on new lots, we dust brothers f**k mothers.

I dont think that Sumner Redstone, that is Murray Rothstien, really grooves into it. Its for the Goys you know, and hes making a killing on the dumb Goys who have been conditioned by MTV and all of the Jewish-controlled media to despise anything that remotely resembles Christian morality.

As for Murrays homosexual show, LOGO, dont think for a minute that if his son brought a boyfriend-lover home for dinner that Murray would be too delighted. Jews you see have an obsession that their children should marry and bear grandsons, thus conferring immortality on their Jewish progenitors. A homosexual son is not only a disgrace to a Jew, but tantamount to wiping him out of existence.

But The Show Must Go On, as the saying goes. And thus the Jewish-controlled media and their legal arm, the Jewish-run and funded, American Civil Liberties Union, (ACLU), are engaged in a relentless effort to promote public displays of perversion and decadence.

One such decadent public display is the Folsom Gay Street Fair held in Folsom County CA every year and recently on September 30 2007. The perverse public displays would outrage even the most flaming liberal.See: Folsom Gay FairAND: Folsom Outrage

WALT DISNEY PRODUCTIONS IS NOW OWNED by the Jew, Michael Eisner. Mickey Mouse and Donald Duck have been pre-empted by Eisners Jewish Agenda of promoting a multicultural America. Multiculturism is nothing less than the Jewish sabotage of a homogenous Christian culture.

Examples of Eisners promotion of multiculturism are two films that launched his career in shaping an Anti-Christian culture: The Jungle Book and Pocahontas. In both films, Eisner portrays White males as contemptible, racist, cowardly, and inept. The White heroine in The Jungle Book rejects her British-officer suitor and lets herself be wooed and won by a Jungle-boy.

In Pocahontas, Eisner has Captain John Smith discarding Christianity in favor of American Indian animism through his union with Pocahontas. This Indian princess was named by those who knew her best: little wanton, (pocahontas).

What Eisner is not telling us is that Captain John Smith never married Pocahontas as she was already married with a 3 year old son. It was John Rolfe who had married little wanton. And the Jew Eisner would never scruple to tell his audience of children that it was Pocahontas who converted to Christianity, not vice versa.

As regards The Jungle Book, it bears no resemblance whatsoever to what was originally written by Rudyard Kipling. And what is the subliminal message that Eisner wishes to inject into the sensibilities of American children which will funnel out into American culture? That the White man with his Christianity is deficient in both moral virtues and spirituality.

But will Eisner teach his children and grandchildren to give up their Jewishness and intermarry with Hindus and Blacks? Eisner and his Jewish buddies would rather die than see their sons marry Calcutta Hinuds and Schwartzas!

JEWISHNESS IS BEING SHOVED in our faces everywhere we turn. Because the Jews wish to position themselves as victims, they have exploited the Holocaust to make Americans feel protective of the poor Jewish victim of Anti-Semitism. But has anyone brought to mind that these so called victims happen to be the wealthiest sufferers the world has ever known?

Until we are able to perceive that - America will continue to be a Holocaust Remembrance society. High School Curriculums throughout America are teeming with it. Holocaust Museums and Holocaust Study Centers are in every major U.S. city. The Jews have made sure that our collective memory will not be a Christian one that America once extolled.

Our former common Christian bond has been usurped by a Jewish agenda known as The Holocaust. Are we not sick and tired of the millionaire Jew, Elie Weisel, with his continual harping on his sufferings of the Holocaust? If any one has made a killing on the Holocaust Industry, it is the millionaire Jew, Elie Weisel.

THE JEWS HAVE SO PERMEATED our world-view and self-definition, that our culture has become a Prozac-fixated society. The Jewish Science, that is, Psychoanalysis, has so infused our consciousness, that instead of the John Waynes and the Mickey Mantles as our heroes, we now have as our prime American hero, the neurotic Jew and sex-obsessive pederast, Woody Allen.

Woody Allen, (born Allan Koningberg), typifies the man bereft of absolute truth, continually searching for meaning in a meaningless world, only to give up the search with the plunging into continual sexual gratification as the salvivic consolation. The best that Woody Allen can offer us by way of an example in real life, is his illicit sexual affair with the 16 year old adopted daughter of his second wife, Mia Farrow.

CONCLUSION

AMERICA WAS ONCE A NATION that bonded its citizens together through a common Christian memory, cause, and destiny. Christian decency has now been preempted by crass depravity through the Jewish-controlled Media and its legal arm, the Jewish-run and funded, American Civil Liberties Union. (ACLU).

Our Christian heritage has been undermined by the Jewish elite who have lobbied successfully for a multicultural (translate, all belief-systems that will crowd out Christianity, society. America, once known as a Christian nation, is now is now termed, thanks to Jewish Academia, a pluralistic nation.

But pluralism and multiculturism works to the Jews advantage: Divide And Conquer! What we have now in our nation, is not primarily a pluralistic society, but rather, a Jewish America.

WE STILL HAVE A CHANCE TO RECLAIM AMERICA out of the ruinous hands of the Jews. We can begin with makes a commitment to attend Church Services regularly and discussing with like-minded friends the issues that face us.

Then we can all call upon Christ to heal our nation, to heal our souls, to heal our apathy, and to heal our debilitated state.

And: Christians NOT Jews Are Gods Chosen People! Click Here

And: How Jews Think Click Here

Support Brother Nathanael! HERE

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The Jewish Debasing Of American Culture | Real Jew News

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Posted By simmons on September 29, 2017

The Asian American Heritage Committee promotes awareness of Asian and Asian American cultures in the United Federation of Teachers and the broader labor movement. We accomplish this goal by hosting a wide array of events throughout the year and participating in all union activities.

Our two most important annual events are the Chinese New Year Parade, in January or February, and the Lunar New Year Dinner, in February or March. We have participated in the former for several years and have hosted the latter for more than two decades. We also host an annual origami workshop at the UFTs Manhattan Borough Office in the fall.

The committee proudly participates in all UFT events. We mobilize our members to join fellow teacher-unionists for rallies, marches and phone-banks as well as for cultural and celebratory activities. We are also very proud to share aspects of our culture at the unions annual Spring Conference, where we host popular exhibition tables dedicated to calligraphy and origami.

We also participate actively in the New York chapter of the Asian Pacific American Labor Alliance with similar groups from other area labor unions and count many Asian and Asian American community organizations among our friends. The proceeds of the raffle at our annual Lunar New Year Dinner are donated to support these allies.

The committee meets on the first Tuesday of each month at 4 p.m. in the Manhattan Borough Office.

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Posted By simmons on September 28, 2017

In the U.S., breast cancer risk is slightly higher among Jewish women than among other women [27].

This increased risk is likely due to the high prevalence of BRCA1 and BRCA2 gene mutations in Jewish women of Eastern European descent (Ashkenazi Jews).

BRCA1 and BRCA2 (BReast CAncer genes 1 and 2) are the most well-known genes linked to breast cancer risk.

BRCA1/2 mutations can be passed to you from either parent and can affect the risk of cancers in both women and men.

Like other gene mutations, BRCA1/2 mutations are rare in the general population. In the U.S., between 1 in 400 and1 in 800 people in the general population have a BRCA1/2 mutation [28].

However, prevalence varies by ethnic group. Among Ashkenazi Jewish men and women, about1 in 40 have a BRCA1/2 mutation [28].

About 10 percent of Ashkenazi Jewish women diagnosed with breast cancer in the U.S. have a BRCA1/2 mutation [28].

Women who have a BRCA1 or BRCA2 gene mutation have an increased risk of breast cancer [29-31].

By age 70 [4,30]:

This means in a group of 100 women without a BRCA1/2 mutation, about 8 will develop breast cancer by age 70 (about 12 by age 85).

While in a group of 100 women with a BRCA1/2 mutation,45-65 will develop breast cancer by age 70. These numbers are averages, soriskfor a woman with a BRCA1/2 mutation may fall outside this range.

Learn more about gene mutations and breast cancer risk in women.

Learn about gene mutations and breast cancer risk in men.

Learn about testing for gene mutations.

Learn about risk-lowering options for women at higher risk.

Your family history of breast cancer and other health conditions is important to discuss with your health care provider. This information helps your provider understand your risk of breast cancer.

The Office of the Surgeon General created an online tool called My Family Health Portraitthat you can use tomake a chart of your familys health history.

This chart may be useful whenyou talkwith your provider about your family history of breast cancer and other health conditions.

Some support groups are tailored for people with BRCA1/2 gene mutations and those with BRCA1/2-related cancers.

Our Support section offers a list of resources to help find a local or on-line support group. For example, FORCE is an organization that has on-line support for women with hereditary breast and/or ovarian cancer.

Sharsherethas on-line support for Jewish women with hereditary breast and/or ovarian cancer.

Komen Support Resources

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Ashkenazi Jewish Heritage | Susan G. Komen

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Posted By admin on September 26, 2017

In 2016, there was a 34 percent year-over-year increase in incidents assaults, vandalism, and harassment with a total of 1,266 acts targeting Jews and Jewish institutions. Nearly 30 percent of these incidents (369) occurred in November and December. The surge has continued during the first three months of 2017, with preliminary reports of another 541 incidents, putting this year on pace for more than 2,000 incidents. Americans of all faiths have felt the increase and in a poll ADL released earlier this month a majority said they are concerned about violence in the U.S. directed at Jews.

Theres been a significant, sustained increase in anti-Semitic activity since the start of 2016 and whats most concerning is the fact that the numbers have accelerated over the past five months, said ADL CEO Jonathan A. Greenblatt. Clearly, we have work to do and need to bring more urgency to the fight. At ADL, we will use every resource available to put a stop to anti-Semitism. But we also need more leaders to speak out against this cancer of hate and more action at all levels to counter anti-Semitism.

380 harassment incidents, including 161 bomb threats, an increase of 127 percent over the same quarter in 2016;

155 vandalism incidents, including three cemetery desecrations, an increase of 36 percent;

720 harassment and threat incidents, an increase of 41 percent over 2015;

510 vandalism incidents, an increase of 35 percent;

The incidents were felt across the country, but continuing a consistent trend, the states with the highest number of incidents tend to be those with large Jewish populations. These include California (211 in 2016 and 87 in Q1 2017), New York (199 in 2016 and 97 in Q1 2017), New Jersey (157 in 2016 and 24 in Q1 2017), Florida (137 in 2016 and 41 in Q1 2017), and Massachusetts (125 and 38 in Q1 2017).

The 2016 presidential election and the heightened political atmosphere played a role in the increase. There were 34 incidents linked to the election. For example, in Denver, graffiti posted in May 2016 said Kill the Jews, Vote Trump. In November, a St. Petersburg, Fla., man was accosted by someone who told him Trump is going to finish what Hitler started.

Incidents on college campuses increased from 90 in 2015to 108 in 2016.

Anti-Semitic incidents at non-Jewish elementary, middle, and high schools increased 106 percent, from 114 in 2015 to 235 in 2016. This increase accelerated in Q1 2017, when 95 incidents were reported.

Schools are a microcosm of the country, Greenblatt said. Children absorb messages from their parents and the media, and bring them into their schools and playgrounds. We are very concerned the next generation is internalizing messages of intolerance and bigotry.

"These incidents need to be seen in the context of a general resurgence of white supremacist activity in the United States, said Oren Segal, director of the ADL Center on Extremism. Extremists and anti-Semites feel emboldened and are using technology in new ways to spread their hatred and to impact the Jewish community on and off line. Incidents in 2016 and Q1 2017 included network printer hacks and the use of source-masking technology to make it easier to harass Jews anonymously. "The majority of anti-Semitic incidents are not carried out by organized extremists, as the bomb threats in 2017 demonstrate. Anti-Semitism is not the sole domain of any one group, and needs to be challenged wherever and whenever it arises."

ADL has been tracking anti-Semitic incidents in the United States since 1979. The audit includes both criminal and non-criminal incidents acts of harassment and intimidation, including distribution of hate propaganda, threats and slurs. Compiled using information provided by victims, law enforcement and community leaders and evaluated by ADLs professional staff, the Audit provides an annual snapshot of one specific aspect of a nationwide problem while identifying possible trends or changes in the types of activity reported. This information assists ADL in developing and enhancing its programs to counter and prevent the spread of anti-Semitism and other forms of bigotry.

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U.S. Anti-Semitic Incidents Spike 86 Percent So Far in ...

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Posted By richards on September 26, 2017

by Lisa Katz

Updated September 20, 2017

In general, Orthodox Jews are followers who believe in a fairly strict observance of the rules and teachings of the Torah, as compared to the more liberal practices of members of modern Reform Judaism. Within the group known as Orthodox Jews, however, there are degrees of conservatism.

In the late 19th and early 20th centuries, some Orthodox Jews sought to modernize somewhat by accepting modern technologies.

Those Orthodox Jews who continued to adhere tightly to established traditions became known as Haredi Jews, and were sometimes called "Ultra-Orthodox." Most Jews of this persuasion dislike both terms, however, thinking of themselves as the truly "orthodox" Jews when compared to those Modern Orthodox groups who they believe have strayed from Jewish principles.

Haredi Jews reject many of the trappings of technology, such as television and the internet, and schools are segregated by gender. Men wear white shirts and black suits, and black fedora or Homburg hats over black skull caps. Most men wear beards. Women dress modestly, with long sleeves and high necklines, and most wear hair coverings.

A further subset within the Heredic Jews is the Hasidic Jews, a group that focuses on the joyful spiritual aspects of religious practice. Hasidic Jews may live in special communities and, Heredics, are noted for wearing special clothing.

However, they may have distinctive clothing features to identify that they belong to differentHasadicgroups. Male Hasidic Jews wearlong, uncut sidelocks, called payot. Men may wear elaborate hats made of fur.

Hasidic Jews are called Hasidim in Hebrew. This word derived from the Hebrew word for loving kindness (chesed).

The Hasidic movement is unique in its focus on the joyful observance of Gods commandments (mitzvot), heartfelt prayer, and boundless love for God and the world He created. Many ideas for Hasidism derived from Jewish mysticism (Kabbalah).

The movement originated in Eastern Europe in the 18th century, at a time when Jews were experiencing great persecution. While the Jewish elite focused on and found comfort in Talmud study, the impoverished and uneducated Jewish masses hungered for a new approach.

Fortunately for the Jewish masses, Rabbi Israel ben Eliezer (1700-1760) found a way to democratize Judaism. He was a poor orphan from the Ukraine. As a young man, he traveled around Jewish villages, healing the sick and helping the poor. After he married, he went into seclusion in the mountains and focused on mysticism. As his following grew, he became known as the Baal Shem Tov (abbreviated as Besht) which means Master of the Good Name.

In a nutshell, the Baal Shem Tov led European Jewry away from Rabbinism and toward mysticism. The early Hasidic movement encouraged the poor and oppressed Jews of 18th century Europe to be less academic and more emotional, less focused on executing rituals and more focused on experiencing them, less focused on gaining knowledge and more focused on feeling exalted.

The way one prayed became more important than ones knowledge of the prayers meaning. The Baal Shem Tov did not modify Judaism, but he did suggest that Jews approach Judaism from a different psychological state.

Despite united and vocal opposition (mitnagdim) led by the Vilna Gaon of Lithuania, Hasidic Judaism flourished. Some say that half of European Jews were Hasidic at one time.

Hasidic leaders, called tzadikim, which is Hebrew for righteous men, became the means by which the uneducated masses could lead more Jewish lives. The tzadik was a spiritual leader who helped his followers attain a closer relationship with God by praying on behalf of them and offering advice on all matters.

Over time, Hasidism broke up into different groups headed by the different tzadikim. Some of the larger and more well-known Hasidic sects include Breslov, Lubavitch (Chabad), Satmar, Ger, Belz, Bobov, Skver, Vizhnitz, Sanz (Klausenberg), Puppa, Munkacz, Boston, and Spinka Hasidim.

Like other Haredim, Hasidic Jews don distinctive attire similar to that worn by their ancestors in 18th and 19th century Europe. And the different sects of Hasidim often wear some form of distinctive clothingsuch as different hats, robes or socksto identify their particular sect.

Today, the largest Hasidic groups are located today in Israel and the United States. Hasidic Jewish communities also exist in Canada, England, Belgium and Australia.

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Hasidic Jews and Ultra-Orthodox Judaism - ThoughtCo

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Posted By richards on September 22, 2017

Origins

First Jews in Newport. The small but growing colony of Newport, Rhode Island received its first Jewish residents in the 17th century, possibly as early as 1658. The earliest known Jewish settlers arrived from Barbados, where a Jewish community had existed since the 1620s. They were of Spanish and Portuguese origin; their families had migrated from Amsterdam and London to Brazil and then to islands in the Caribbean. In Newport they formed a congregation called Nephuse Israel (Scattered of Israel), the second oldest Jewish congregation in the United States. By 1677, the community realized the need to acquire land for a Jewish cemetery. Two of the original immigrants, Mordechai Campanal and Moses Pacheco purchased the lot at the corner of what is now Kay and Touro Streets for this purpose.

In the 1680s, Mordechai Campanal, Moses Pacheco and fellow Jewish settlers, Abraham Burgos and Simon and Rachel Mendes tested the British Navigation laws which prohibited aliens from engaging in mercantile trades. In 1684 the General Assembly of Rhode Island resolved that the group was able to conduct business, and that they were entitled to the full protection of the law as "resident strangers."

Through the early and middle 1700s, Newport rose in prominence and importance, taking a leading role in the shipping and mercantile trades of the American Colonies. By 1758, the Jewish population had grown sufficiently that there was a need for a house of worship. The Congregation now known as Congregation Jeshuat Israel (Salvation of Israel) engaged Newport resident Peter Harrison to design the synagogue. Harrison, a British American merchant and sea captain, was self-tutored in architecture, studying mostly from books and drawings. He had already completed the building of Newports Redwood Library and Kings Chapel in Boston. Construction began on the Jews Synagogue in 1759. At the same time, Harrison was also building Christ Church in Cambridge, Massachusetts and the Brick Market in Newport.

A number of theories have been put forth as to how Harrison, having no direct experience of the needs and requirements of a Jewish house of worship, could execute the elegant design of New Englands first synagogue. He had a limited choice of earlier models to draw on in the Western Hemisphere. He might have seen the Mikv Israel Synagogue on the island of Curaao. Their first building was constructed in 1703 and their second building had been dedicated in 1732. Congregation Shearith Israel in New York had also already built their first Mill Street Synagogue (dedicated in 1730). Jewish communities throughout Americas mid-Atlantic region and in the Caribbean were closely tied to Newports Jewish citizens through family and business interests. Generous financial support also came for the new building in Rhode Island from both of these congregations and from the Jewish communities in London, Jamaica, and Surinam.

For the buildings exterior Harrison drew on his knowledge of and enthusiasm for Palladian architecture. He is credited with being one of the first to bring this popular European architectural style to the American colonies. For the interior, his best references came directly from the members of the congregation, notably, the Hazzan [prayer leader], Isaac Touro, who had only recently arrived from Amsterdam. The Newport building was completed in 1763 and was dedicated during the Chanukah festival celebrations on December 2nd of that year. The dedication ceremony was a regional celebration attended not only by the congregation, but also by clergy and other dignitaries from around the colony including Congregationalist Minister Ezra Stiles who later became the president of Yale University. His diaries have proven a treasure trove of information on Newport, the Rhode Island colony, and the Jewish community of the mid-eighteenth century.

At the onset of the American Revolution, the British occupied Newport and many of the Jewish residents of the city fled, removing their families and businesses to Massachusetts, Connecticut, and New York. Remaining behind was Isaac Touro, who kept watch over the synagogue as it became a hospital for the British military and a public assembly hall. During the occupation, the British troops, desperate for wood during the long, cold winters tore down and burned a number of local residences and buildings. The synagogues usefulness as a hospital ward and meeting house kept it from the same fate. In October 1779 the Kings troops evacuated Newport and within a year or two many of the Jewish families returned to town and took up their businesses again.

In August 1790, three months after Rhode Island had joined the United States by ratifying the Constitution, George Washington chose to visit Newport for a public appearance to rally support for the new Bill of Rights. As part of the welcoming ceremonies for the President of the United States, Moses Mendes Seixas, then president of Congregation Yeshuat Israel , was one of the community leaders given the honor of addressing Washington. In his letter of welcome, Seixas chose to raise the issues of religious liberties and the separation of church and state. Washingtons response, quoting Seixas thoughts, has come down to us as a key policy statement of the new government in support of First Amendment rights.

Following the Revolutionary War, Newport never regained its stature as a leading seaport. The Jewish community, long active in commerce, dispersed. By the early 19th century, the synagogue was closed for regular services, but opened as needed for funerals, high holidays services and special occasions. Stephen Gould, a member of a local Quaker family and good friends to many of the former Jewish residents of Newport, was engaged as caretaker.

Through the first half of the nineteenth century, even as the Jews of Newport dispersed, they did not relinquish their sense of responsibility to their synagogue or to their burial ground. As members died, their bodies were returned to Yeshuat Israel for interment. Newport natives Abraham and Judah Touro, sons of Isaac Touro, both provided bequests to see to the perpetual care and maintenance of the Congregations properties.

In 1820, Abraham Touro had a brick wall built around the cemetery, and when he died in 1822 he bequeathed $10,000 to the State of Rhode Island for the support and maintenance of the Old Jewish Synagogue in Newport. He made an additional bequest of $5,000 for the maintenance of the street which runs from the cemetery down the hill to the synagogue building. As a result of his generosity, the street was named Touro Street. When the state legislature accepted Abrahams gift, they were the first to publicly refer to the synagogue as Touro (or Touros) Synagogue.

Abrahams brother, Judah Touro died in 1854. Prior to his death he had seen to the replacement of the wall his brother Abraham had built thirty years prior, which was in disrepair. The brick wall was replaced with a granite and wrought iron enclosure. When Judah died, his will, which was published in several languages around the world, left bequests to both Jewish and non-Jewish charitable organizations in the United States and abroad. To Newport he gave $10,000 towards the ministry and maintenance of the synagogue, $3,000 towards building repairs and book purchases for the Redwood Library, and $10,000 for the Old Stone Mill, with the property to become a public park. Both brothers, Abraham and Judah Touro, are hailed as amongst the first great American philanthropists.

The end of the nineteenth century ushered in new life for the Touro Synagogue with the arrival of the eastern European Jews to the United States. In 1881, the new Jewish community of Newport petitioned Congregation Shearith Israel to reopen the towns synagogue for services and to appoint a permanent rabbi. Abraham Pereira Mendes of London was called to Newport, arriving in 1883 and served as the Rabbi to Congregation Yeshuat Israel for ten years. During and following this period, Congregation Shearith Israel in New York retained rights to the building but an independent Congregation Jeshuat Israel [sic] was re-established.

Then in 1946, Touro Synagogue, as it is now known, was designated a National Historic Site. The Friends of Touro Synagogue (now the Touro Synagogue Foundation) was established two years later to aid in the maintenance and upkeep of the buildings and grounds as well as to raise funds for and to publicize the history of the Touro Synagogue. Each year, Touro Synagogue holds a public reading of the George Washington letter as a celebration and pronouncement of religious freedom. The synagogue remains an active house of worship and is also toured by thousands of visitors every year.

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Touro Synagogue History

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Posted By richards on September 22, 2017

Watch On-Demand

Any Shabbat or holiday service that is live streamed will now be available "on-demand" for one week after its conclusion. Simply click on the menu icon (the three lines) in the upper-right hand corner of the stream player above, select "View Archives," then press the play button on the service you'd like to watch.

Please Note: Private family life-cycle events (i.e. wedding, bris, baby naming, or funeral) will not be made available to watch "on-demand."

Welcome to Central Synagogue's Live Streaming Page. We are thrilled you have decided to join us for worship. If you are not yet a member of a congregation,we encourage you to explore your local Jewish community.

Rabbi Buchdahl on Reform Judaism

Why join a Reform congregation

Find a congregation near you

World Union for Progressive Judaism*

*For Jews outside North America

Learn more about Reform Judaism

Email livestream@censyn.org during services for technical support. Click here for more troubleshooting tips.

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Live Streaming : Central Synagogue

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Posted By admin on September 21, 2017

Membership

We welcome anyone who is Jewish to become a member of the Congregation. We are also welcoming to those who are not Jewish who wish to be associated with us. For more information on how to join us please click here

We hold services nearly every Shabbat and for most festivals. Exeter is not affiliated to any of the movements and we hold a variety of service styles. For some services, men and women may sit together, and the service is conducted mostly in English. For others, we may ask men and women to sit separately, and the service may be more traditional in style. We try to make all services accessible to everyone regardless of previous preferences. Visiting rabbis and service leaders are welcomed from a variety of denominations.

For further details of the proposed services for the coming weeks please click here.

Articles from our newsletter going back over ten years, giving you a good idea about us as people, as a congregation, and what we do and believe. Click here

Visits to the synagogue by educational groups are always welcome. Please contact the synagogue to make arrangements. Visits by individuals are also possible, but please try to give us notice, as we are all volunteers, with other commitments, such as jobs and families. Details

Dreidl Dribblers meet on the first Saturday afternoon of each month - All parents, grandparents and children under school age are welcome. For more information please click here.

Nitzanim meet every Sunday - All parents and children are welcome. For more information please click here.

A Basic Biblical Hebrew class meets on the University campus on Friday afternoons. For more information please click here.

For those of you who want to discover more about Judaism, Jewish Life and Israel, here are some good links to help you get there quickly.

We have agreed a Health and Safety Policy.It should be read by anyone with business in the synagogue and followed at all times.

It is available for download here

There is a great deal more about the history of the community here. Our archives have been deposited with the Jewish Genealogical Society of Great Britain.

In particular, there is a link to an extensive section devoted to information about Rabbi Dr Bernard Susser z"l, now available through the Jewish Genealogical Society of Great Britain.

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Exeter Synagogue

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Posted By admin on September 20, 2017

The Annual Russian Heritage Month celebrates and honors the rich diversity of cultural traditions brought to the U.S. from the many countries of the former Soviet Union. The Russian-speaking community plays an indispensable role in the culture, economic and social life of New York, the US and the world. The Annual Russian Heritage Month honors their contributions and affords the opportunity to showcase their talents. The Annual Russian Heritage Month has become a unifying force of our community by allowing its members, who hail from across the former Soviet Union, to preserve their heritage, culture, and language while also expressing their cultural identity.

The annual celebration of arts and culture takes place throughout the month of June in New York City. The Annual Russian Heritage Month is the only event of its kind in the U.S. and every year attracts a large diverse audience to enjoy diverse cultural events, such as contemporary and folk music, dance performances, art exhibitions, public festivals, health and sports fairs, business expos, and more.

The Annual Russian Heritage Month was established by the Russian American Foundation in collaboration with The City of New York, Mayor Michael R. Bloomberg, and the Daily News in 2003. The festival began as a week-long series of events, celebrating cultural andeconomic contributions of the Russian-speaking community of New York. Over the years, the international Russian-speaking communityhas become a vital part of the celebration by participating in events and attending as special guests from the art, fashion, Foreign Service and business worlds.RAF is greatly honored to partner with the New York Post in presenting the Annual Russian Heritage Month for the last five years.

Over the past 14 years the Annual Russian Heritage Month has grown into an internationally recognized month-long celebration dedicated to promoting cross-community awareness, as well as a valuable local, national and international dialogue between peoples and cultures. The Annual Russian Heritage Month traditionally opens with a reception at the Temple of Dendur in the Sackler Wing of the Metropolitan Museum of Art attended by the Mayor of New York City and culminates with Together in New York Annual Community Festival and Health and Sport Fair in Brooklyn, NY.

Presented as part of theAnnual Russian Heritage Month, the Russian Heritage Festival continues the exciting tradition of celebrating the legacy and achievements of the First, Second and Third Waves of the Russian-speakingmigrs from former Soviet Republics to the United States through a variety of open to public cultural events concerts, exhibitions, literature events and film screenings.While finding new home overseas, those generations of Russian-Americans kept deep ties with their home country and put forth tireless efforts to preserve their heritage and cultural identity.

In the United States we are Americans first but take equal pride in our individual and community heritage. And groups that tie those of common heritage together will inevitably strengthen our society at large. Shai Baitel, Proud Community, Proud Americans, Huffington Post, 11/22/2014

To read more News about the Annual Russian Heritage Month, please click here.

This program is supported, in part, by public funds from the New York City Department of Cultural Affairs, in partnership with the City Council, and by the New York City Department of Youth and Community Development.

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15th Annual Russian Heritage Month - rhmonth.org

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Posted By admin on September 20, 2017

Photo: Federica Valabrega/A24

B+

Joshua Z. Weinstein

Menashe Lustig, Ruben Niborski, Yoel Weisshaus

In limited release July 28

Before making the film Menashe, documentarian Joshua Weinstein donned a yarmulke and explored Brooklyns Borough Park, getting to know the stories and personalities of New Yorks Hasidic Jews. That was the easy part of the process. It was trickier when Weinstein returned to the neighborhood with a camera crew to work with the locals hed hired for his cast. In this insular societywhich for the most part has kept itself purposefully cut off from popular culturethe whole Menashe project seemed morally suspect. Weinstein reportedly lost locations and actors as the shoot went on, and left some peoples names out of the credits so that they wouldnt bring shame to their families.

Throughout, the movies key collaborator remained steadfast. And thank goodness he did. Menashe Lustig brings warmth and a lumpen charisma to Menashes lead role, giving life to a film based in part on his own experiences. Lustig too is a widowed father from a deeply religious community, where everyone minds everyone elses business. In the fictionalized version of his life (written by the non-Yiddish-speaking Weinstein with help from Alex Lipschultz and Musa Syeed), he finds himself fighting for custody of his son Rieven (Ruben Niborski), who lives part time with Menashes brother-in-law Eizik (Yoel Weisshaus). While the dad works as a clerk in a grocery store, his late wifes brother is a well-to-do real estate broker, who agrees with their rabbis judgment that Menasce needs to remarry and give Rieven a mother before the boy can come home to stay.

Weinstein has said he was drawn to Lustig in part because of his story, and in part because the amateur actor had already shown a willingness to skirt the customs of his culture, by posting comic videos on YouTube. Much of Menashes tension springs from how the title character genuinely desires to be devout, while also wishing he lived somewhere where he was allowed to loosen up a little. Menashe is playful by nature, which serves him well at times. Hes helpful to customers in the grocery and is the kind of father whod rather go get ice cream with his son than nag him to do his homework. He also clearly loves a lot about his faith, like the sense of fellowship and the sincere efforts to understand and explain the deeper meaning of life.

But when hes too nice on the job, his manager complains that hes putting the customers ahead of profits. When he has fun with Rieven, Eizik complains that hes irresponsible. When he attends religious functions, he hears gripes from his fellow Hasidim that he drinks too much wine, dances too freely, and offers laymens interpretations of the Torah that are well-meaning but unscholarly. Everyone can see he has a big heart, but hes a bit too unorthodox for the Orthodox.

It wouldve been easy for Weinstein to make Menashe into a melodrama about heroes and villains: the misunderstood free spirit versus the stodgy pillars of the community. Instead, the model here is more the classics of docu-realism, like Little Fugitive, or anything by the Dardenne brothers. The focus is largely on the fascinating and strikingly filmed visual contrasts of an old-fashioned people against a modern city. And aside from the custody issue, the storys stakes are relatively low.

The slim plot mainly involves Menashes attempt to impress his brother-in-law and their rabbi by hosting a successful memorial dinner for his late wife, the preparations for which detour into a brief subplot about a pricey shipment of gefilte fish. Weinstein focuses primarily on his protagonists smallest challengeslike whether or not he can prepare an edible dish of kugel for his guestsand is generous enough with every character that the audience can understand why Eizik and others would find Menashe exasperating.

The director also pours as much of his research as he can into every sceneperhaps to an excessive degree. Anyone who knows nothing about Hasidism will come away understanding quite a bit about some of the rules and beliefs that govern Menashes life, from the ritual hand washing to the certainty that strict order is superior to the gentiles broken society. Weinstein includes small details, like the 24-hour candles and portraits of famous rabbis intended to make a memorial dinner more proper, and he explores wrinkles that are far more significant, like Menashes insistence that he doesnt really need a second wife because Talmudic law would prohibit her from ever touching Rieven anyway. Sometimes the dialogue sounds like it was written by that staple of old Broadway mystery plays: Moishe The Explainer.

What keeps Menashe from just being outside-in ethnography is how much nuance Weinstein and Lustig bring to the main character. In one of the few scenes in the film in English, Menashe is drinking malt liquor on the grocerys dock alongside a couple of his Latino co-workers, and he admits that while he desperately loves his son, he never liked his late wife that much. The moment is presented not as miserablismor as some kind of critique of arranged marriagesbut as a matter-of-fact declaration by a guy who leads two lives. Menashe is open enough to respect both of this mans identities: the child of God, and the ordinary New York schmo.

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A widowed Hasidic father faces a custody battle in the New ...

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