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Facebook Document Shows Lax Policy On Holocaust Denial – Forward

Posted By on May 26, 2017

Earlier this week, The Guardian published leaked Facebook guidelines for moderators charged with deciding whether to take down hateful content from the social media site. Possibly the most controversial revelation is how Facebook determines whether to remove content which denies the Holocaust.

According to the documents, moderators should only take down such content in four of the 14 countries in which Holocaust denial is outlawed: France, Germany, Israel and Austria. Facebook determined that those four countries actually prosecute companies distributing Holocaust denial content.

We believe our geo-blocking policy balances our belief in free expression with the practical need to respect local laws in certain sovereign nations in order to remain unblocked and avoid legal liability, reads the guidelines. We will only use geo-blocking when a country has taken sufficient steps to demonstrate that the local legislation permits censorship in that specific case.

The documents also reveal Facebook changed their policies to allow content containing nude pictures of adults during the Holocaust.

Steven Davidson is an editorial fellow at The Forward.

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Facebook Document Shows Lax Policy On Holocaust Denial - Forward

Report: UK Jewish Leaders Demand Infamous Holocaust Denier David Irving’s Books Be Removed From University of … – Algemeiner

Posted By on May 26, 2017

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University of Manchester campus. Photo: Wikimedia Commons.

A coalition of the UKs foremostJewish leaders has demanded that Holocaust denier David Irvings books be removed from open access at the University of Manchesters main library,Christian Today reported on Tuesday.

Aletter signedby the Jewish Leadership Council, the Board of Deputies of British Jews, the Holocaust Education Trust, the Union of Jewish Students and the Community Security Trust will reportedly be presented to Manchesters vice chancellor this week, marking a major step of intervention in a saga that has dragged on for some time now.

According to the report, the letter states:

May 26, 2017 2:39 pm

We understand that you have already received multiple complaints regarding these books and are yet to take appropriate measures. David Irving was labelled by a High Court Judge as an antisemitic, racist Holocaust denier in 2000 when he lost his libel case against historian Deborah Lipstadt. Irving was subsequently sentenced to three years in an Austrian prison following speeches in which he referred to the gas chambers fairy tale and called the Holocaust a myth. More recently he spoke at a far-right eventin Londonwhere, according to press reports, Auschwitz was compared to Disneyland and the death of Jo Cox was referred to as cheery news. The fact that his writings can be found on the same shelves as books by legitimate historians is not just an insult to the victims of the Holocaust and their descendants, but also risks these books being endorsed as accurate historical fact.

The push to get books proposingHolocaust denial theories out of open display in main university libraries has been a project ofIrene Lancaster, a Jewish historian at Manchester.

Earlier this year, a college at Cambridge University moved Irvings biography of Winston Churchill to closed access, available now only on demand, following a complaint by Lancaster. The report said other universities also have policies in place banning Irvings works from themain shelves.

Lancaster has reportedly appealed for the intervention at Manchester where the administration has thus far refused to move Irvings books ofthe governments Minister of Universities and Sciences,Jo Johnson, but Lancasterwas told that while the ministryin no way condones such literaturefree speech and academic freedom are fundamental to our higher education system and wider society.

The campaignto relocate David Irvings literature has been advanced in the last month by aformer Archbishop of Canterbury, alocal Labour parliamentarianandthe mayor of Salford (a city near Manchester), according to the report.

Johnson has previously called on universities to adopt the international definition of antisemitism, which the government officially recognizedin December 2016.

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Hasidic Army Vet To Run Troubled L.I. School District – Forward

Posted By on May 26, 2017

Students in the overwhelmingly black and Hispanic school district of Hempstead, New York, on Long Island, may be forgiven this fall if it takes them awhile to get used to their new superintendent a Hasidic Jew who wears a dark coat and hat, sports a beard and has a yarmulke made of velvet.

Shimon Waronker, a 48-year-old veteran educator from New York City, has been appointed superintendent of a school district where few can remember the last time the schools chief was a white person, never mind a man who is a member of the Chabad-Lubavitch sect.

The school district in central Nassau County is 99% black and Latino. It is also one of the most troubled in New York state, with a graduation rate of about 40%. Some 68% of the students are considered economically disadvantaged, and 30% are not proficient in English.

In 2015, the districts Hempstead High School and Alverta B. Gray Schultz Middle School were placed under state receivership. The state can appoint an independent operator to control the schools if they do not show improvement. There are also frequent problems with gangs and drugs.

And even before Waronker takes over there is dissent. At a stormy board meeting in late April, he was appointed superintendent, but by only a 32 margin. Board opponents complained that he did not meet with the community before the vote, and that he has no experience running a large school district. Hempstead has about 8,400 students and is one of the biggest in the state. Waronker is to be paid $265,000 annually, and he will have a four-year contract.

Born in Chile, Waronker came to America speaking only Spanish when he was 11. He settled in Rockville, Maryland, with two siblings and his mother, Ruth Waronker (his father had already died). In the United States, he earned a bachelors degree at the University of Maryland at College Park, served in the Army as an intelligence officer, and later earned a doctorate in education from Harvard.

Over the past few years, Waronker has built a reputation in the education world for turning bad schools into better ones. He is best known for the changes he brought to Jordan L. Mott Junior High School 22 in the South Bronx, once rated one of the 12 most dangerous schools in New York City. Reading and math scores were in the single digits when he came in 2004. They were improved when he left four years later, to the high 30s.

In Hempstead last year, the school board, frustrated with what it saw as years of barely any academic progress, hired an executive search firm to look nationwide for a new superintendent. Waronker was chosen from a field of about 40 candidates. He was eager to accept. Asked the reason for his eagerness, during a May 17 interview with the Forward, he paused for nearly a full moment.

I believe very strongly the children in Hempstead need opportunities, he said in a small office at the New American Academy, in Brooklyn, one of four charter schools he has started in the past few years. He oversees those schools and is now also dean of The Jewish Academy, in Commack, New York, a post he said he will be giving up to devote his full time to Hempstead.

Ive had experience turning around schools like this, Waronker said, referring to the Hempstead district. Ive dealt with the gangs, the low scores. I think I bring a unique skill set.

Waronker offered an example. On his very first day at JHS 22, he was confronted by the spectacle of a police officer in a hallway arresting a student for assault. I cant [say] I wasnt scared, he said. It was really, really a rough place. Waronker, only 5 feet 8 inches tall, with an average build, said he had to stare down angry and sometimes threatening students and parents. His life has been threatened more than once.

He employed some of the tactics he learned in Army intelligence school. He identified the gang leaders and created a student congress, with those leaders at the head; he brought in the New York Police Departments anti-gang squad for talks with students; he sent five gang leaders he could not turn around to other schools. He divided the school into small academies so that groups of teachers could concentrate on manageable clusters of students.

Whether the same tactics can work in Hempstead, a suburban school district with urban troubles, remains to be seen.

He assumed there would be opposition, Johnson said. Johnson had another complaint: Waronker lacks experience running an entire school district. But Johnson said he plans to stand behind Waronker. I hope he does well, said Johnson, a life-long district resident and a onetime Hempstead village police officer. His success is the districts success.

Waronker said it was up to the board, not the community, to decide on a new superintendent. He said he plans to meet with parents, teachers and students this summer. He also said he has dealt with large student bodies, if not entire districts.

Joel Klein, a former New York City schools chancellor, is among Waronkers supporters. They met in the early 2000s, when Waronker trained at a leadership academy that then mayor Michael Bloomberg created in order to prepare promising educators to become school principals.

He impressed me immediately, Klein said. He had endless eagerness to learn. He also showed humility and compassion.

Those are traits Waronker said he learned from his mother, who converted to Judaism. Waronker also converted, at the age of 6. He became Hasidic, he said, in his mid-20s, during his Army days. Having had a friend who was Hasidic, Waronker said he came to like the joy with which members of the Chabad worshipped, and the fact that the Chabad encouraged large families. He is a father of six. Either life has meaning or it doesnt, he said of his religious journey. A lot of people go soul-searching. I did, too. I decided I believed in one God.

Frederick Brewington, an attorney in Hempstead and a longtime civil-rights leader on Long Island, said he is hopeful that Waronker will be able to reinvigorate the districts schools.

It doesnt matter that he is different, Brewington said. Hes a leader in a district that needs a leader. Hes come into a situation that has become old and stale. He noted that Waronker could add another level of diversity to the district: We have a chance to become a global village. What a great opportunity.

Contact James Bernstein at feedback@forward.com

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‘Norman’ is a compelling New York story | Things to Do in Tucson … – Arizona Daily Star

Posted By on May 26, 2017

Norman Oppenheimer (Richard Gere) describes himself as a businessman and is always prepared to hand you his card. But he doesnt seem to transact business in an office, and if he has any employees they must all be on vacation.

Walking the streets of New York, and contemplating yet another encounter with power brokers who are barely aware that he exists, Norman appears to be at once purposefully engaged and serenely detached. But hes forever on the lookout for the right opportunity.

That comes along in the form of Micha Eshel (Lior Ashkenazi), a prominent Israeli politician whos clearly in need of a friend and mightily impressed when Norman insists on buying him an outrageously expensive pair of shoes. Their bond promises to finally validate Normans claims to be a man of influence.

But politics can be as tricky as friendships are ephemeral and loyalties can be even trickier. Normans connection with Eshel brings him under the scrutiny of people who may not have the best interests of either at heart. Among them is the sharp-eared Alex (Charlotte Gainsbourg), whom Norman may live to regret engaging in conversation.

Norman has always known just whom to flatter. But does he know whom to trust?

Norman is a cautionary tale about ambition gone awry. Working from his own screenplay, director Joseph Cedar (Footnote) captures the frenetic allure of New York, which emerges as very much a character in its own right. The film is smart about the role of pressing the flesh in a city in which who you know is at least as important as what you know.

And Gere, who gets to the essence of Normans desire to belong to the upper echelons of society, proves to be inspired casting. Its a late-career triumph for an actor whose gifts havent always been appreciated.

Norman may be a mere wannabe, but Norman is a small gem.

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'Norman' is a compelling New York story | Things to Do in Tucson ... - Arizona Daily Star

Congress marks Jewish Heritage Month – Arutz Sheva

Posted By on May 26, 2017

Event in the Senate

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Congress members from both parties participated in a celebration of Jewish American Heritage Month taking place in the Capitol.

The event Wednesday included remarks by Sen. Sherrod Brown; D-Ohio; Sen. Richard Blumenthal, D-Conn.; Sen. Ben Cardin, D-Md.; Sen. Steve Daines, R-Mont.; Sen. James Lankford, R-Okla.; Sen. Jeff Merkley, D-Ore.; Sen. Gary Peters, D-Mich.; Sen. Cory Booker, D-N.J.; Sen. Brian Schatz, D-Hawaii; Rep. John Faso, R-N.Y.; Rep. Joseph P. Kennedy III, D-Mass.; Rep. Brad Schneider, D-Ill.; as well as the congresswoman who in her first term authored the 2006 law creating Jewish American Heritage month, Rep. Debbie Wasserman Schultz, D-Fla.

The event, organized by the Friedlander Group, a New York-based PR and lobbying firm, included honors for Rabbi Yechiel Eckstein, who founded the International Fellowship of Christians and Jews; as well as Shani Verschleiser, a child welfare expert; and Sparks, a support organization for women in crisis.

President Barack Obama for several years organized White House receptions marking the heritage month

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Wil Wheaton Honors ‘Big Bang Theory’ Co-Creator Bill Prady’s Commitment to Justice – Variety

Posted By on May 26, 2017


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Wil Wheaton Honors 'Big Bang Theory' Co-Creator Bill Prady's Commitment to Justice
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At least, that was the running joke Wednesday evening at the Beverly Hilton Hotel, where Prady was awarded The Anti-Defamation League's Entertainment Industry Award. As the featured entertainment and highlight of the evening, late '90s alt-rock group ...

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Wil Wheaton Honors 'Big Bang Theory' Co-Creator Bill Prady's Commitment to Justice - Variety

Opinion – Einat Wilf: Who will give up first in the battle for Zionism … – Jewish News

Posted By on May 24, 2017

A simple counting of 50 years of military occupation might lead reasonable people to believe that it can no longer be considered temporary. But this fails to take account of an alternative time frame: the countdown until the end of Zionism and the State of Israel which is a reflection of the prevailing Muslim, Arab and Palestinian view that Zionism is a historical aberration that will not and must not last.

Given this understanding of Zionism as a temporary historical aberration whose life span is a mere few decades, for the Palestinians to date, it has made sense to repeatedly choose to suffer the daily humiliations of living under a military occupation rather than to accept through a permanent peace agreement that divides the land the far greater humiliation of permanent Jewish sovereignty on land they considered exclusively their own.

As Arabs and Muslims, the Palestinians are not hapless victims, but rather masters of a historical narrative, at the end of which their resistance and patience would be rewarded with victory, in the form of Zionisms disappearance.

The occupation of most of the West Bank by Israel can come to an end then when the Muslim-Arab world alters its view of history, so that rather than Israel being a second crusader state, that is to disappear like the first, it is accepted as the sovereign state of an indigenous people who have come home.

The essence of the conflict between Zionism and the Muslim Arab world is a battle over time in a race of mutual exhaustion. The question that will determine how the conflict is ultimately resolved revolves around who will give up first: will the Zionists give up on their project in the face of unrelenting violent, diplomatic and economic assault, or will the Muslim Arabs in the face of Jewish power and persistence over time give up on their project of erasing the sovereign Jewish presence in their midst, and finally come to accept it as a part of their history, rather than an affront to it? Only time will tell.

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Nice Zionist Patriotic Booster, Moskowitz Prize for Zionism 2017, 5777 – The Jewish Press – JewishPress.com (blog)

Posted By on May 24, 2017

Photo Credit: Courtesy

The media is so negative when it comes to idealistic Zionism that we all need some good booster shots periodically, and attending the prize-giving ceremonies put together for the Moskowitz Zionism Prize are just perfect. For various reasons I hadnt been to one for a few years, and Im glad to have come this year.

Yehoram Gaon was the MC, and he did a phenomenal job both singing and providing the necessary introductions and background. Apparently, he had been invited to perform for visiting US President Trump and entourage but respectfully declined because it was at the same time as the Moskowitz ceremony.

The Moskowitz Prize has evolved over the years. It used to be that three people got the main prizes, and the audience was full of their families, friends and admirers. The program stressed the accomplishments of these magnificent individuals and was interspersed with amazingly photogenic and kitschy performances with the backdrop of Ir David, City of David.

This year it was at the much more accessible Sultans Pool, between Jaffa Gate/Mount Zion/Old City Walls and Yemin Moshe. And instead of a variety of awardees, there was just one, the incomparable Moshe Arens. Arens is one of the last of a generation of Israelis, originally from the states actually, who was involved in a totally amazing amount of Israeli History. Yes, hes definitely worth prize recipients, or more.

One of the highlights of the event was certainly Education Minister Naftali Bennetts speech. There was a double theme of the evening, which were that its ten years since the prize began and the fifty years since the Liberation of Jerusalem and the Six Days War.

Bennett gave a personal aspect to this, by telling how the tension and Arab threats before the war, plus the miracles all of my generation and older remember so clearly affected his parents. According to Bennett, pre-Six Days War, his parents were typical unaffiliated assimilated Jews living in America, but the extraordinarily miraculous Six Days War woke up their Jewish identity and changed their lives completely. Thats how they ended up making aliyah and discovering Torah Judaism.

Bennett also voiced a plea to visiting American President Trump to make history and recognize Jerusalem as Israels Capital City.

A large proportion of the audience were teenagers. Schools came to attend, and it wasnt for the Zionism booster shot. There were some popular entertainers, two generations younger than the veteran Israeli star Yehoram Gaon. I whispered to my husband:

Am I the only one who has never heard of these singers?

As soon as the concert part of the evening began, many of us old fogeys left and went home. We had enough fun

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Zionism’s Post-1967 Choices – Algemeiner

Posted By on May 24, 2017

An Israeli settlement in the West Bank. Photo: Wikimedia Commons.

It is noaccidentthat there has been little to no change in the official status quo of Judea and Samaria in the 50 years since the Six-Day War.

Israel has neither annexed nor withdrawn from the West Bank, and holds the occupied territories in a judicial and national limbo. Israels policy towardsJudea and Samaria areboth Zionisms fulfillment, and its potential unraveling.

Zionism began as a secular national movement, which based its claim to the Land of Israel on the historical fact of its being the ancient homeland of the Jewish people. The Bibles founding narratives the tales of Abraham, Isaac, and Jacob take place in that land. The kingdom of David, as well as the First and Second Temples, stood there. But heres the catch: these were all situated on theeastside of the 1967 border in Judea, Samaria and East Jerusalem, not in Tel Aviv or Haifa.

May 24, 2017 11:30 am

Baruch Kurzweil, the esteemed Israeli literary and cultural critic, understood by the end of the 1960s that a withdrawal from the actual historical seats of Jewish origin would undermine Zionisms inner logic and invalidate it. Once these territories were in its hands, Israel could not give up itsraison dtre. Zionism is thus bound to these parts of the Land of Israel.

On the other hand,Zionism was never simply about founding an independent state that would realize the Jewish peoples right to self-determination, and create a safe haven for the worlds Jews. Historically, classical Zionism, both left-wing and right-wing, set out to establish not only a state, but also an exemplary society.

Israel was meant as a modern and secular interpretation of the traditional Jewish ethos of being a Light onto the Nations. The Jewish state was meant to be democratic, egalitarian, gracious and just. The ways to reach this ideal were debated, but the vision was clear: the modern Jewish political body would be both a national home for the Jewish people, and the envy and inspiration of the world.

It eventually became clear, however, that a state permanently controlling millions of peoplewithout granting them citizenship and equal rights could lose its democratic identity; and it couldnt be a model society. Officially annexing Judea and Samaria would therefore destroy a central element of Zionism.

A different optionannexing the occupied territories, while granting Palestinians full citizenshipwould undermine Zionism from yet another angle, as it would turn the state into a binational entity, nullifying the Jewish peoples (and, of course, the Palestinian peoples) right to self-determination.

As we reach the 50th anniversary of the Six-Day War, we therefore find Zionism in a struggle not only with international law and opinion, but within itself. Its very rationale is being challenged by any alternative to the present situation. Whichever option is taken, Zionism will forever be transformed.

It is at this point that Israel is witnessing the end of a significant political and ideological evolution. Since 1977, when the Likud Party first took power and replaced the Labor movement at the helm of the country, the voices that have stressed the eternal connection of the Peopleof Israel with the Landof Israel have grown louder.

Stemming from the extreme underground militia movements that Israeli Prime Ministers Menachem Begin and Yitzhak Shamir headed before Israels founding, these voices have joined forces with religious Zionisms commitment to tradition (and at times, messianism), and diminished the democratic ethos within Israeli nationalism. Thisis in stark contrastto the Labor Partys Zionism, which had put more weight on civil society and less on land.

The choice that the State of Israel has long been trying to avoid is clear. The tensions created by the competing ideas of a Jewish national state, a democratic state and a Jewish state that includes Judea and Samaria, cannot remain in place much longer.

Something will have to give.

If Israel wishes to remain democratic, it must give up either Judea and Samaria, or the idea of being a national home for the Jews.

If it wants to be a national home for the Jews, it must withdraw either from Judea and Samaria, or from its democratic principles.

If it keeps Judea and Samaria, it will lose either Jewish nationality or democracy.

Fifty years after Israel seized control of Judea and Samaria, our political leadership seems to dread the possibility of giving up these regions, even at the price of quenching Israeli democracy and the Zionist dream of a model society.

It is possible that there really isnt a current Palestinian partner for peace. But certainly not enough is being done by Israel to further an agreement, and to secure the future of a democratic, independent Jewish state. Unless liberal Israeli forces rise and come to the fore, the next 50 years may unfortunately witness Zionism, having come at least partly to its fulfillment, unravel and demise.

Dr. Tomer Persico is a research fellow at the Shalom Hartman Institute in Jerusalem, which is holding a series of conferences across North America in May, where the issues raised in this essay will be explored in depth by scholars, rabbis and others. For information on these events, go to theHartman website.

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The Talmud’s Hot Tub Time Machine – Tablet Magazine

Posted By on May 24, 2017

Literary criticAdam Kirschis readinga page of Talmuda day, along with Jews around the world.

A strange, time-bending moment came in this weeks Daf Yomi reading, in the course of the rabbis extensive discussion of the laws of inheritance. As we saw last week, the order in which a deceased Jews relatives inherit his property was established in the Torah in Numbers Chapter 27, in the episode of Zelophehads daughters. After their father died, these daughters went to Moses claiming that they should be allowed to inherit from him, since he had no sons. Moses brought the question to God, who ruled in favor of the daughters, and laid down a general rule: First sons inherit, then daughters, then brothers, then paternal uncles. The Mishna introduces an important change in this order, however, inserting the father of the deceased as an heir, after his daughters, and before his brothers.

In Bava Batra 119b, the Gemara comments that the daughters of Zelophehad were wise because they spoke in accordance with the momentthat is, they raised their claim at an opportune time. Rabbi Shmuel bar Rav Yitzhak explains what this means: They went before Moses at the moment when he was sitting and interpreting the Torah portion about men whose married brothers had died childless. This is the law about levirate marriage, which says that when a married man dies childless, his surviving brother must marry his widow in order to provide her with a child. (She can also release him from this obligation by performing the ceremony of chalitzah, as described extensively in Tractate Yevamot.)

When it comes to levirate marriage, the daughters of Zelophehad pointed out, sons and daughters have equal legal status. If a man dies without sons but leaves daughters behind, his brother is not obligated in levirate marriage; evidently, daughters are considered sufficient to carry on the family line, even though they will go on to get married and leave their fathers household. If we are considered like a son, give us an inheritance like a son, the daughters of Zelophehad argued to Moses; if not, our mother should enter into levirate marriage. This line of reasoning persuaded Moses to bring the matter to the Lord, who sided with the daughters.

What the Gemara does not point out, but struck me as remarkable, is that the Torah portion that lays out the rule for levirate marriage comes in Deuteronomy, while the story of Zelophehads daughters is in Numbers, which of course precedes Deuteronomy in the Five Books of Moses. In other words, the rabbis envision Moses possessing a complete Torah while the events the Torah recounts are still taking place. While he is wandering the wilderness, in Numbers, he can consult the law code he will not actually deliver to the Israelites until years later, in Deuteronomy.

This seems nonsensical, but it follows inevitably from the rabbis view of the Torah as the eternal center of Jewish life. For them, being Jewish means reading and expounding the Torah; how, then, could Moses, the greatest Jew of all, not have been a Torah scholar? Indeed, at other places in the Talmud, the rabbis even envision the patriarchs studying the Torah, hundreds of years before it was given. Of course, this creates serious logical problems of the kind we now associate with time-travel stories. For instance, if Moses received the entire written Torah on Sinai, he would be able to read in advance about his own death, outside the Promised Land, as a punishment for striking the rock at Meribah. If so, why wouldnt he have avoided striking the rock, thus changing the course of his lifeand falsifying the Torah narrative? I have no doubt that Jewish tradition has answers for such questions; but the Talmuds implicit assumption that Moses was at once the writer of the Torah and a reader of the Torah remains strange, almost eerie.

The discussion of the daughters of Zelophehad leads the rabbis to consider a biblical conundrum. When the Children of Israel arrived in Canaan, how was the land divided up among them? The Torah offers two apparently contradictory accounts. In Numbers 26, we read about how Moses ordered a census of the Israelites according to clan and tribe and instructed that the land should be divided among them. One verse says that this should take place according to the names of the tribes of their fathers; in the Talmuds understanding, this means that the land would be divided among those who left Egypt. But a different verse says the land should be divided unto these: that, to the Israelites who had just been enumerated in the census.

The problem is that the Israelites who departed from Egypt in the Exodus were not the same people who arrived in the Land of Israel forty years later. In fact, the whole reason for the 40 years of wandering was to allow time for the generation of the Exodus to die out. God decreed this as a punishment for the peoples lack of trust, as revealed in the episode of the spies, in Numbers 13-14. When Mosess spies returned from Canaan reporting that the inhabitants were huge and frightening, the Israelites began lamenting that they had ever left Egypt. God, infuriated by the Israelites not for the first time, wanted to wipe them out immediately; but Moses persuaded him not to. Instead, God decreed that the Exodus generation would perish, and their children would inherit the Land.

How, then, do the rabbis explain the two verses? Was the land divided among the Israelites who left Egypt, and then their portions were inherited by their children, as the daughters of Zelophehad inherited his property? Or was the land divided among the Israelites who actually entered the land? The two methods would have very different results: notably, the first would disadvantage families that produced many children in the wilderness. If a man left Egypt and had five sons while in the desert, those five brothers would have to divide one share of the land of Israel between them. Meanwhile, another man who produced only one son in the desert would bequeath him an undivided share. If, however, the division was made according to the number of people who actually entered the land, the five sons of the first Israelite and the one son of the second Israelite would each receive equal portions.

The rabbis offer ingenious solutions to this problem. According to Rabbi Yonatan, this inheritance is different from all other inheritances in the world, for in all other inheritances in the world the living inherit from the dead, but here, the dead inherit from the living. In other words, the Gemara explains in a complicated parable, the land was first divided among the living Israelites who entered it. Then these shares were retroactively transferred to their dead ancestors who had left Egypt at the time of the Exodus. And finally, the living Israelites inherited the land from these ancestors, dividing it according to the laws of inheritance. This was effectively a way of remedying the injustice done to families with many children. It is also a legal fiction, needed for the rabbis to explain how two contradictory Torah verses are both valid. Here is a perfect example of the way the Torahs ambiguity spurs the rabbis of the Talmud to feats of ingenious interpretation.

***

Adam Kirsch embarked on theDaf Yomicycle of daily Talmud study inAugust2012. To catch up on the complete archive,click here.

Adam Kirsch is a poet and literary critic, whose books include The People and the Books: 18 Classics of Jewish Literature.

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