Page 200«..1020..199200201202..210220..»

The Oath Keepers’ Capitol riot trial, explained – The San Diego Union-Tribune

Posted By on October 4, 2022

WASHINGTON

A trial that started this week in Washington, D.C., is the biggest test yet in the Justice Departments efforts to hold accountable those responsible for the attack on the Capitol on Jan. 6, 2021, a violent assault that challenged the foundations of American democracy.

On trial is extremist leader Stewart Rhodes, founder of the Oath Keepers extremist group, and four associates. Prosecutors and defense attorneys are making their opening statements on Monday and the trial will last several weeks. Here is a look at whats to come:

WHO ARE THE OATH KEEPERS?

The extremist group was founded in 2009 by Rhodes who was educated at Yale Law School and served briefly as a U.S. Army paratrooper before a training accident left him with a back injury.

The group was named after its stated goal of getting past and present members of the military, first responders and police officers to honor the promise they made to defend the Constitution against enemies. They issued a list of orders that its members wouldnt obey, such as disarming citizens, carrying out warrantless searches and detaining Americans as enemy combatants in violation of their right to jury trials.

That benign framing and leveraging of social media helped the group grow to one of the countrys largest groups in the antigovernment militia arena, but the internal dialog was often darker, experts said. Oath Keepers participated in the standoff with federal officials at Nevadas Bundy Ranch in 2014, and later along rooftops in Ferguson, Missouri, after a grand jury declined to charge a police officer in the fatal shooting of 18-year-old Michael Brown.

The group would eventually embrace much of former President Donald Trumps rhetoric and false claims that the 2020 election was fraudulent.

WHY ARE THEY ON TRIAL?

On trial with Rhodes are Kelly Meggs, leader of the Florida chapter of the Oath Keepers; Kenneth Harrelson, another Florida Oath Keeper; Thomas Caldwell, a retired U.S. Navy intelligence officer from Virginia; and Jessica Watkins, who led an Ohio militia group.

They have been charged with seditious conspiracy in one of the most high profile cases to come out of the Jan. 6 riot at the U.S. Capitol.

Prosecutors say they spent several weeks amassing weapons, organizing paramilitary training and readying armed teams outside Washington to stop Joe Biden from becoming president. The plot came to a head on Jan. 6, 2021, when Oath Keepers wearing helmets and other battle gear were captured on camera shouldering their way through the crowd of angry Trump supporters and storming the Capitol in military-style stack formation.

Prosecutors said that the insurrection, for the Oath Keepers, was not a spur-of-the-moment protest but part of a serious, weekslong plot to stop the transfer of power.

Rhodes and his associates, for their part, say prosecutors have twisted their words and insist there was never any plan to attack the Capitol. They say they were in Washington to provide security and preparations, training, gear and weapons were to protect themselves against potential violence from left-wing antifa activists or to be ready if Trump invoked the Insurrection Act to call up a militia.

WHAT IS SEDITIOUS CONSPIRACY?

The seditious conspiracy law was enacted after the Civil War to arrest Southerners who might keep fighting the U.S. government. The charge has rarely been brought in recent history with mixed results.

In this case, prosecutors will try to prove that Rhodes and his associates conspired to forcibly oppose the authority of the federal government and forcibly block the execution of laws governing the transfer of presidential power.

It can be tough to prove because prosecutors have to show the defendants did more than talk about using force, that they conspired to actually use it.

The last seditious conspiracy cases were filed in 2010, and those ended in acquittal. The last successful seditious conspiracy trial was in 1995, when Egyptian cleric Sheikh Omar Abdel-Rahman and nine followers were convicted in a plot to blow up several landmarks in New York and New Jersey.

Its punishable by up to 20 years behind bars.

Go here to see the original:
The Oath Keepers' Capitol riot trial, explained - The San Diego Union-Tribune

Ahead Of Midterms, Feinstein, Murphy, Colleagues Introduce Legislation to Keep Voters and Election Workers Safe from Guns at Polls – Senator Dianne…

Posted By on October 4, 2022

WashingtonAhead of the upcoming election and early voting period, Senator Dianne feinstein (D-Calif.) joined Senator Chris Murphy (D-Conn.) and a group of their colleagues to introduce the Vote Without Fear Act, legislation to prevent armed voter intimidation at the polls. The legislation would prohibit the possession of a firearm within 100 yards of any federal election site, with exceptions for on-duty law enforcement or security guards. Only six states Arizona, California, Florida, Georgia, Louisiana, Texas and the District of Columbia currently ban guns at the polls while instances of private citizens bringing guns to polling places as well as threats against election workers are both on the rise.

Senators Richard Blumenthal (D-Conn.), Bob Casey (D-Pa.), Kirsten Gillibrand (D-N.Y.), Ed Markey (D-Mass.), Jeanne Shaheen (D-N.H.) and Elizabeth Warren (D-Mass.) also co-sponsored the legislation.

Voters should be able to cast their ballots free of fear or intimidation from someone brandishing a gun. Our bill protects public safety and the integrity of our elections by keeping firearms away from our polling places, said Feinstein.

At the foundation of American democracy is the right to make your voice heard. Free and fair elections cannot happen occur in the face of armed intimidation at the polls, but thats become a disturbing reality for some Americans, as extremists driven by conspiracy theories about voter fraud are increasingly showing up to polling places with guns. This legislation will ensure voters and election workers continue to feel safe participating in the democratic process, said Murphy.

Armed voter intimidation poses a serious threat not only to public safety, but to our democracy. These incidents of violent extremism are on the rise and are only anticipated to worsen as we enter the election season. Every American should be able to safely cast their vote in the absence of fear. I am proud to support this commonsense legislation and thank my colleague, Senator Murphy, for leading the charge, said Blumenthal.

The ballot box is our democracys first line of defense and the last place an American should ever have to worry for their safety or feel intimidated, said Markey. I am proud to join my colleague Senator Murphy in introducing the Vote Without Fear Act as we continue our shared fight to end the gun violence epidemic.

Voters should be able to cast their ballots free from intimidation and poll workers should be able to feel safe while fulfilling their important roles, said Shaheen. This legislation is an important step toward making sure all citizens feel secure at their polling place on election day."

"Every American should be able to vote without the threat of violence that comes with the brandishing of a weapon. Guns have no business at polling places in a fair and just democracy. We thank Senator Murphy for his commitment to upholding public safety and allowing voters to exercise their constitutional rights without the fear of being shot, said Adzi Vokhiwa, Federal Affairs Director, Giffords.

Armed intimidation at election sites disenfranchises voters and suppresses votes. Newtown Action Alliance is proud to support a legislation that will promote safe and free elections for all American voters, said Po Murray, Chairwoman of Newtown Action Alliance.

The right to cast a ballot safely and free from intimidation is fundamental to our democracy, said Jonathan Greenblatt, CEO of ADL (the Anti-Defamation League). This bill is welcomed, as we continue to track potential threats of violence targeting the upcoming midterm election.We thank Senator Murphy for his leadership on this issue and urge the Senate to move swiftly to pass this crucial legislation.

"No one should ever feel threatened while exercising their right to vote, but the presence of a firearm at the polls creates fear and intimidation whether intended or not. This type of voter suppression is a grave threat to our democracy and as weve seen increases in armed intimidation across the country, taking preventative action is more important than ever. Brady thanks Senator Murphy for championing this common-sense policy that will protect the constitutional right to freely participate in our nations elections, said Brady President Kris Brown.

Armed intimidation at the polls is a Jim Crow-style voter suppression tactic, and we must not tolerate it. We thank Senator Murphy for introducing the Vote Without Fear Act, which will protect voters and our democracy from violent extremists, said John Feinblatt, president of Everytown for Gun Safety.

The name of this legislation speaks for itself. No American should have to fear gun violence when exercising their right to vote. Our civic prerogatives should not be tainted by the threat of bullets, and we applaud Senator Murphy for introducing this commonsense safety measure, said Lisa Gilbert, executive vice president, Public Citizen

Full text of the bill is available here.

###

More here:
Ahead Of Midterms, Feinstein, Murphy, Colleagues Introduce Legislation to Keep Voters and Election Workers Safe from Guns at Polls - Senator Dianne...

My side of the story: Thankful we are better than this – Wyoming Tribune

Posted By on October 4, 2022

Country

United States of AmericaUS Virgin IslandsUnited States Minor Outlying IslandsCanadaMexico, United Mexican StatesBahamas, Commonwealth of theCuba, Republic ofDominican RepublicHaiti, Republic ofJamaicaAfghanistanAlbania, People's Socialist Republic ofAlgeria, People's Democratic Republic ofAmerican SamoaAndorra, Principality ofAngola, Republic ofAnguillaAntarctica (the territory South of 60 deg S)Antigua and BarbudaArgentina, Argentine RepublicArmeniaArubaAustralia, Commonwealth ofAustria, Republic ofAzerbaijan, Republic ofBahrain, Kingdom ofBangladesh, People's Republic ofBarbadosBelarusBelgium, Kingdom ofBelizeBenin, People's Republic ofBermudaBhutan, Kingdom ofBolivia, Republic ofBosnia and HerzegovinaBotswana, Republic ofBouvet Island (Bouvetoya)Brazil, Federative Republic ofBritish Indian Ocean Territory (Chagos Archipelago)British Virgin IslandsBrunei DarussalamBulgaria, People's Republic ofBurkina FasoBurundi, Republic ofCambodia, Kingdom ofCameroon, United Republic ofCape Verde, Republic ofCayman IslandsCentral African RepublicChad, Republic ofChile, Republic ofChina, People's Republic ofChristmas IslandCocos (Keeling) IslandsColombia, Republic ofComoros, Union of theCongo, Democratic Republic ofCongo, People's Republic ofCook IslandsCosta Rica, Republic ofCote D'Ivoire, Ivory Coast, Republic of theCyprus, Republic ofCzech RepublicDenmark, Kingdom ofDjibouti, Republic ofDominica, Commonwealth ofEcuador, Republic ofEgypt, Arab Republic ofEl Salvador, Republic ofEquatorial Guinea, Republic ofEritreaEstoniaEthiopiaFaeroe IslandsFalkland Islands (Malvinas)Fiji, Republic of the Fiji IslandsFinland, Republic ofFrance, French RepublicFrench GuianaFrench PolynesiaFrench Southern TerritoriesGabon, Gabonese RepublicGambia, Republic of theGeorgiaGermanyGhana, Republic ofGibraltarGreece, Hellenic RepublicGreenlandGrenadaGuadaloupeGuamGuatemala, Republic ofGuinea, RevolutionaryPeople's Rep'c ofGuinea-Bissau, Republic ofGuyana, Republic ofHeard and McDonald IslandsHoly See (Vatican City State)Honduras, Republic ofHong Kong, Special Administrative Region of ChinaHrvatska (Croatia)Hungary, Hungarian People's RepublicIceland, Republic ofIndia, Republic ofIndonesia, Republic ofIran, Islamic Republic ofIraq, Republic ofIrelandIsrael, State ofItaly, Italian RepublicJapanJordan, Hashemite Kingdom ofKazakhstan, Republic ofKenya, Republic ofKiribati, Republic ofKorea, Democratic People's Republic ofKorea, Republic ofKuwait, State ofKyrgyz RepublicLao People's Democratic RepublicLatviaLebanon, Lebanese RepublicLesotho, Kingdom ofLiberia, Republic ofLibyan Arab JamahiriyaLiechtenstein, Principality ofLithuaniaLuxembourg, Grand Duchy ofMacao, Special Administrative Region of ChinaMacedonia, the former Yugoslav Republic ofMadagascar, Republic ofMalawi, Republic ofMalaysiaMaldives, Republic ofMali, Republic ofMalta, Republic ofMarshall IslandsMartiniqueMauritania, Islamic Republic ofMauritiusMayotteMicronesia, Federated States ofMoldova, Republic ofMonaco, Principality ofMongolia, Mongolian People's RepublicMontserratMorocco, Kingdom ofMozambique, People's Republic ofMyanmarNamibiaNauru, Republic ofNepal, Kingdom ofNetherlands AntillesNetherlands, Kingdom of theNew CaledoniaNew ZealandNicaragua, Republic ofNiger, Republic of theNigeria, Federal Republic ofNiue, Republic ofNorfolk IslandNorthern Mariana IslandsNorway, Kingdom ofOman, Sultanate ofPakistan, Islamic Republic ofPalauPalestinian Territory, OccupiedPanama, Republic ofPapua New GuineaParaguay, Republic ofPeru, Republic ofPhilippines, Republic of thePitcairn IslandPoland, Polish People's RepublicPortugal, Portuguese RepublicPuerto RicoQatar, State ofReunionRomania, Socialist Republic ofRussian FederationRwanda, Rwandese RepublicSamoa, Independent State ofSan Marino, Republic ofSao Tome and Principe, Democratic Republic ofSaudi Arabia, Kingdom ofSenegal, Republic ofSerbia and MontenegroSeychelles, Republic ofSierra Leone, Republic ofSingapore, Republic ofSlovakia (Slovak Republic)SloveniaSolomon IslandsSomalia, Somali RepublicSouth Africa, Republic ofSouth Georgia and the South Sandwich IslandsSpain, Spanish StateSri Lanka, Democratic Socialist Republic ofSt. HelenaSt. Kitts and NevisSt. LuciaSt. Pierre and MiquelonSt. Vincent and the GrenadinesSudan, Democratic Republic of theSuriname, Republic ofSvalbard & Jan Mayen IslandsSwaziland, Kingdom ofSweden, Kingdom ofSwitzerland, Swiss ConfederationSyrian Arab RepublicTaiwan, Province of ChinaTajikistanTanzania, United Republic ofThailand, Kingdom ofTimor-Leste, Democratic Republic ofTogo, Togolese RepublicTokelau (Tokelau Islands)Tonga, Kingdom ofTrinidad and Tobago, Republic ofTunisia, Republic ofTurkey, Republic ofTurkmenistanTurks and Caicos IslandsTuvaluUganda, Republic ofUkraineUnited Arab EmiratesUnited Kingdom of Great Britain & N. IrelandUruguay, Eastern Republic ofUzbekistanVanuatuVenezuela, Bolivarian Republic ofViet Nam, Socialist Republic ofWallis and Futuna IslandsWestern SaharaYemenZambia, Republic ofZimbabwe

Read the original:
My side of the story: Thankful we are better than this - Wyoming Tribune

Does UC Berkeley really have Jew-free zones? We explain. – JTA News – Jewish Telegraphic Agency

Posted By on October 4, 2022

(JTA) It seemed like a headline out of the 19th century: a warning of Jew-free zones at the University of California-Berkeley.

Thats the phrase being employed by some prominent pro-Israel groups this week to describe a dispute at UC Berkeleys law school, where nine student groups recently voted to adopt by-laws that state they will not invite any visiting speakers to campus who hold views in support of Zionism, the apartheid state of Israel, and the occupation of Palestine.

But is the Jew-free label accurate? Not according to Jewish leadership at the university. Heres a rundown of the controversy, and where people have come down on it.

How did the UC Berkeley situation start?

In August, nine student groups at the UC Berkeley law school (out of more than 100) signed a statement authored by the group Berkeley Law Students for Justice in Palestine.

Under the justification of protecting the safety and welfare of Palestinian students, the statement pledges not to invite speakers that have expressed and continued to hold views in support of Zionism, the apartheid state of Israel, and the occupation of Palestine, as reported by J. The Jewish News of Northern California.

The student groups who backed the pledge include Women of Berkeley Law, Berkeley Law Muslim Student Association, Asian Pacific Amedrican Law Students Association and the Queer Caucus, according to the organizing group. The statement also expressed support for the goals of the Boycott, Divestment, Sanctions movement targeting Israel.

Opposition was swift and came from the highest office at the law school. Erwin Chemerinsky, the schools Jewish dean, wrote to the student body to condemn the pledge, calling it troubling and noting that taken literally, this would mean that I could not be invited to speak because I support the existence of Israel, though I condemn many of its policies.

Chemerinsky further pointed out that UC Berkeleys chancellor, Carol Christ, has denounced the BDS movement in the past, and that the school has an Antisemitism Education Initiative specifically designed to parse anti-Zionist rhetoric.

The law schools Jewish Students Association board also authored an Aug. 27 statement opposing the petition, writing that it alienates many Jewish students from certain groups on campus, and noting that their group was one of the few affinity groups not contacted during this process.

Even as all of this was happening, Chemerinsky insisted publicly that UC Berkeleys law school was still a welcoming environment for Jewish students and speakers, calling the petition a minor incident and any outside attempts to spotlight it as indicative of campus-wide antisemitism nonsense.

Does the story end there?

No. Last week, about a month after the law student petition circulated, Kenneth Marcus, formerly the head of the federal governments Commission on Human Rights, published an op-ed in the Los Angeles Jewish Journal claiming that Berkeley now has Jewish-free zones.

It is now a century since Jewish-free zones first spread to the San Francisco Bay Area, wrote Marcus, who is also a Berkeley Law alum and founder and chairman of the pro-Israel legal group Louis Brandeis Center for Human Rights Under Law. He compared the Berkeley Law petition to 19th-century signage in American cities with phrases like No Jews, Dogs, or Consumptives, and added that the incident was a sign of university spaces go[ing] as the Nazis infamous call, judenfrei. Jewish-free.

Other pro-Israel groups quickly followed suit in condemning Berkeley. Hadassah CEO Rhoda Smolow said the students actions are not only antisemitic; they are anti-education. StandWithUs repeated Marcus Jew-free zones comment in the subject line of a press release, threatening legal action against the school in the form of filing a Title VI civil rights violation complaint with the U.S. Department of Education.

The Jewish Journal op-ed also occasioned several open letters opposing the Berkeley student groups who signed the by-laws, from the American Association of Jewish Lawyers & Jurists (which accused the law school of having tolerated, condoned, and by such inaction, encouraged an antisemitic environment); more than 100 Jewish student groups nationwide, including more than a dozen Hillel and Chabad chapters as well as several Jewish fraternities; and a number of pro-Israel groups including AIPAC and the World Jewish Congress, alongside the American Jewish Committee and the Jewish National Fund.

Among others rising up in anger following the publication of Marcus op-ed: Barbra Streisand, who tweeted Oct. 1, When does anti-Zionism bleed into broad anti-Semitism? Streisand then linked to Marcus article.

So is Berkeley Law actually banning Zionist speakers?

No. The law schools policies around guest speakers remain unchanged, and the vast majority of law student groups have not backed the pledge to oppose such speakers. Many of the law schools faculty have condemned the student drive, with more than two dozen professors signing an open letter in support of Jewish law students that calls the proposed bylaw discriminatory and antithetical to free speech and our community values.

The letter, spearheaded by Mark Yudof and Steven Davidoff Solomon, the Jewish law student groups faculty advisor, further says that many Jews experience this statement as antisemitism because it denies the existence of the state of Israel, the historical home of the Jewish people.

Jews at UC Berkeley are mad, too but mainly at Marcus, and others who claim the school is now a breeding ground for antisemitism.

The idea .. that the Berkeley law school has Jewish-free zones is preposterous, two Jewish faculty members, Ron Hassner and Ethan Katz, wrote in an op-ed in J.

Hassner is the Helen Diller Family Chair in Israel Studies and co-director of the law schools Helen Diller Institute for Jewish Law and Israel Studies, while Katz is chair of an advisory committee on Jewish student life and co-director of the Berkeley Antisemitism Education Initiative.

They wrote that fears about an antisemitic environment at Berkeley dont hold up to scrutiny, pointing to the law schools recent hosting of Zionist speakers including Yossi Shain, a member of the Israeli Knesset. The pair added that the actions of nine law student groups dont change Berkeleys deep institutional commitment to Jewish studies and Israel studies.

Panic-mongering around anti-Zionism on U.S. campuses serves no purpose, other than to offer free advertisement for extremist ideas, and to erode needlessly Jews sense of basic safety and security in places where Jewish life is actually thriving, Hassner and Katz wrote, while also condemning the law student anti-Zionist campaign as nakedly discriminatory, bigoted and an outrage.

Chemerinsky also spoke up, again, both in a response to the Jewish Journal and in his own op-ed in The Daily Beast. There is no Jewish-Free Zone at Berkeley Law or on the UC-Berkeley campus, he wrote.

Why Berkeley?

For one, theres the Bay Area citys reputation as an incubator for progressive activism, which has made it a regular target of right-wing campus free speech protests. But theres something else, too.

The Berkeley law schools Institute for Jewish Law and Israel Studies is a recent recipient of a $10 million donation from the Helen Diller Institute, money which was used to expand its Israel Studies programming including guest speakers. When the donation was announced last year, pro-Palestinian law student groups, including the group that later organized the petition protesting Zionist guest speakers, called on the school to reject the money.

They pointed to a long list of past objectionable donations by the Diller family, including to Canary Mission, an anonymous group that has published the personal information of Israel critics; the American Freedom Defense Initiative, a group led by Jewish anti-Islam blogger Pamela Geller; and to efforts to oppose a rent control ballot initiative.

At the time, the school rejected students calls to return the money, possibly laying the groundwork for the intra-campus dispute today over Zionist guest speakers, some of whom (including Shain) were funded by the Diller endowment.

The Dillers foundation had previously donated $10 million to UC Berkeley across two separate donations: half to fund the campus Center for Jewish Studies, and half to endow the Helen Diller Family Chair in Israel Studies.

Since the work of faculty like Hassner and Katz is made possible in part by the Diller familys generosity, donor concerns are another factor at play. Donors to university Israel studies programs are increasingly looking for assurance that their money is going toward research and political speech they agree with often with the encouragement of groups like StandWithUs, who push donors to build pro-Israel safeguards into their large-dollar donations. Reassuring the public that all is well with Israel-related matters at Berkeley also reassures the donors.

Earlier this year at the University of Washington, a donor withdrew a $5 million gift from the schools Israel Studies program because she didnt approve of its endowed chair signing a letter critical of Israel. Katz signed a letter sent at the time to UWs president supporting the affected professor.

What could happen now?

As of now the initial student letter hasnt prompted much action on campus, apart from a strong rebuke from UC Berkeley administration. But the reactions to it could be a signal of something more.

The forceful public tactics being employed by pro-Israel groups well versed in campus controversies are a sign that their approach to UC Berkeley may follow a by-now familiar playbook, much to the chagrin of Jewish faculty on campus who would prefer to keep things quiet.

StandWithUs, which is threatening to file a Title VI complaint, brings to mind several similar investigations that the U.S. Education Departments Office of Civil Rights has opened up against schools in recent years for allegedly fostering antisemitic environments on campus. Most recently, the Brandeis Center and campus antisemitism watchdog group Jewish On Campus succeeded in opening an investigation at the University of Vermont by filing a complaint about ad-hoc student groups that said they wouldnt admit Zionist students, among other things (the schools administration has vigorously denied the allegations).

Marcus declined to tell JTA whether the Brandeis Center would also be looking to file a complaint against UC Berkeley. But the organization argues that any campus anti-Zionist speech or activity is tantamount to discriminating against Jewish students, and that universities have an obligation to oppose such speech by any legal means. The Brandeis Center wants the federal government to define anti-Zionist activity in the same way, and uses Title VI as a means of pressuring universities to take action against students who may be engaging in such activity.

Will they do so in this instance? Marcus told JTA in a statement that the center is prepared to take whatever action is required, but did not elaborate on what that action could be.

Read more from the original source:

Does UC Berkeley really have Jew-free zones? We explain. - JTA News - Jewish Telegraphic Agency

In Leopoldstadt, Tom Stoppard shows that theres a difference between a Jew of culture and a cultural Jew – Forward

Posted By on October 4, 2022

Brandon Uranowitz, Caissie Levey, Faye Castelow and David Krumholtz in Leopoldstadt. Photo by Joan Marcus

By PJ GrisarOctober 03, 2022

The first, and strongest, scene in Tom Stoppards Leopoldstadt is abuzz with activity and ideas.

The play opens in 1899 in a wealthy, bourgeois apartment off the Ringstrasse in Vienna. Theres a Christmas tree bearing candles, soon to be claimed as interfaith courtesy of a Star of David topper. The adults are looking at books: Herzls Judenstaat, Freuds Interpretation of Dreams, a racy, unpublished play by Arthur Schnitzler. The Catholic wife of the master of the house mentions that shell be sitting for a portrait for Gustav Klimt. Theres also a family photo album, a key prop that gets lost in the shuffle.

At some point, the many children some baptized and with a Christian parent scuttle off to see a nativity scene. In the lull, two brothers-in-law, the upwardly mobile and newly Christianized Hermann (David Krumholtz) and Ludwig (Brandon Uranowitz), a Jewish mathematician denied professorship by quotas, discuss the Jewish question.

Hermann, having come of age during the emancipation of Austrias Jews, believes assimilation will win out in the new century.

We worship culture! Hermann insists, listing the luminaries of the empire from Haydn to Brahms, and dismissing the bygone pogroms and expulsions that will, in the course of two hours and four generations, return to afflict the family.

Ludwig is less sanguine. A Jew can be a great composer. He can be the toast of the town. But he cant not be a Jew, he says. In the end if it doesnt catch up on him, it will catch up on his children.

This ineradicable Jewishness seems to have finally caught up with Stoppard, who, almost from short pants to middle-age, lived a life largely unaffected by his Jewish background.

Of course there is a paradox: This most Anglophilic of writers only wound up in England by dint of his Jewishness. He arrived there from India (by way of Singapore), having fled the Nazi invasion with his family when he was around 18 months old. Stoppard now may call himself an English playwright of Jewish heritage, but might I hazard another description?

Stoppard is a Jew of Culture not one raised with Yiddishkeit, but a Jew obsessed with culture and history often to the detriment of feeling. Cerebral, Stoppardian detachment strikes again, but it is more disappointing given this plays material and, in the end, its desire to confront familial alienation head on.

Leopoldstadt is in many ways grandly ambitious, following the prosperous Merz family of garment manufacturers and the humbler Jacobovicz clan, who have relations back in Galicia, from the end of the 19th century to Kristallnacht, with a small coda in the 1950s for Stoppard to self-flagellate over his earlier indifference to the past. But too often it insists on letting us know what exactly is happening on the world stage, caring less for what else is affecting the large cast of characters.

After a contrived subplot featuring a dragoon and an affair, were whisked away to the 1920s. We know its the 1920s because someone is doing the Charleston. But we also know because theres a wounded veteran of the Great War, Hermanns son, Jacob (Seth Numrich, doing too much), who were meeting for the first time. He declaims about the politics of the day alongside relatives who range from a socialist to a Marxist disposition. Offstage the family awaits a mohel. Its too broad and farcical, and that may be because Stoppard, having no firsthand experience with a bris at least as an adult apparently deferred to Fran Lebowitz for insight.

Instead of developing relationships, or even providing us with some steady reminder of who everyone is now that theyve been aged up or just made their first entrance, Stoppard is intent on giving us a history lesson. (He is a sometimes spotty student, if I can nitpick. Would Hermann really first be discovering Judenstaat nearly four years after it was published and two years after the First Zionist Congress? How is a character just returning from the Evian Conference in July 1938, just in time for Kristallnacht that November?)

Director Patrick Marber, who also helmed the West End production, marshals a large cast to great, efficient effect. The penultimate scene, when the Nazis arrive, is chilling, but not for its particulars. Though weve been with the family for well over an hour, and seen the changes in some, we scarcely know who half of them are. We may recall their views on Zionism or Jewish identity, but so much is steamrolled to make a point about the grand reversal of fortune and the shifting political winds that there is no room left for much else. In a way, this is the point, illustrated by a matriarchs remark that its like a second death, to lose your name in a family album, but dramatically this is little consolation.

When I learned that this play was two hours long, I wondered if this would be a speed-through of things Stoppard would rather not discuss. One cant avoid the fact that, in his masterpiece Arcadia, he spent well over two hours meditating on past and present via Georgian-era landscaping and, in Coast of Utopia, devoted over nine hours to pre-revolutionary Russian socialists. One would expect his own Jewish autobiography to warrant a bit more stage time. Though profiles have promoted the play as a final confrontation with a past Stoppard was ashamed not to have interrogated, is it in fact another dodge?

In a sense its not, as it is not much of an autobiography at all. Everything, down to the decision to set the drama in Austria rather than Czechoslovakia, appears guided more by Stoppards veneration of cultural figures and historical factors. That and a concern for the dramatic. Its not simply that he may prefer Freud or Klimt or Schnitzler (who hes adapted) as a touchstone over Kafka, but that it is richer to debate the status of Jews in the land that produced Hitler.

If assimilation, as well as the refugee crisis and the emergence of fascism, are meant to align with contemporary concerns, they are too granular in their renderings to carry much resonance for me. And, though this is likely the point of the intermissionless runtime, the developments are too rushed.

In the plays final movement, things slow down and do go somewhat deep with Stoppards psyche. The cast is whittled down to three, the set stripped bare. Were meant to feel the absence, but also the plays reason for existing. Leo Chamberlain (formerly Leopold Rosenbaum, played by Arty Froushan), a self-satisfied young Brit with a bit of a literary career, turns up in Vienna to meet his surviving relatives. An undisguised self-insert, Leo has a case of foot-in-mouth disease, at one point telling his cousin who survived Auschwitz, Im sorry you had a rotten war.

Leo, who escaped to Britain and led a charmed, lucky life, at last recalls a history hed forgotten in a room where he once lived. And in a moment that may be drawn most fully from Stoppards own experience, the other relative draws him a family tree, and tells him the fate of each branch.

Stoppard should be kinder to himself. Unlike Leo, he was too young to have forged a memory of his homeland and the people murdered miles from its borders. Should you know little of the playwrights own history, Leos short time on the stage may feel out of place. It does, however, return to a central theme about assimilation and its limits.

In the opening scene, Ludwig lays it out for Hermann. We worship culture, he concedes. But, Hermann, assimilation doesnt mean to stop being a Jew.

For much of his life and career, Stoppard seemed to test this axiom. Leopoldstadt announces Stoppards arrival as a writer on Jewish themes, but a worshipper of culture above all.

More here:

In Leopoldstadt, Tom Stoppard shows that theres a difference between a Jew of culture and a cultural Jew - Forward

Why I cant stand hearing a Jew is a Jew – Forward

Posted By on October 4, 2022

Photo by iStock

Tyler SamuelsSeptember 30, 2022

Im not racist. A Jew is a Jew.

How is that discriminatory, to ask a Black Jew how theyre Jewish? Asking questions is a good thing.

Youre a Jewish educator, theres nothing wrong with being asked how youre Jewish.

These are just some of the adverse reactions I have received from within the Jewish community when discussing race, racism and diversity. You get used to it as a Black Jew, so when I posted a video on Instagram on Aug. 16 about the racism I have encountered in the Toronto Jewish community, I was prepared but still floored by the surge of commentary invalidating my experiences. Many of the reactions to my video accused me of being unfair and too quick to judge their good intentions.

This experience is not just a Black Jewish experience. For many Jews that face this ostracization by other Jews, it is the norm. You might claim a Jew is a Jew, intending to solidify my belonging to the Jewish community but that phrase does more harm than good. When I hear that term, it is an invalidation.

After experiencing racism from a fellow Jew, telling me a Jew is a Jew doesnt make me feel better afterward or reassure me that Im accepted as a Jew. Instead, it conveys the other person would rather avoid the conversation of discomfort. It makes a Jew whos been ostracized seem small and insignificant, selfishly focused on their own pain at the expense of Ahavat Yisrael.

Responding a Jew is a Jew to a marginalized Jew attempting to articulate their experience is simply a way to silence Jews from speaking their truths to improve communities they very much love, but have become terrified of. Many years ago, when I first mentioned how toxic and off-putting it was to hear constant racist comments from within my Jewish community, including statements such as How can you be a Jew and African? I was told I wasnt a committed Jew by a rabbi.

Because if you were, he said, your Judaism would be enough to overcome the hate; only trust in Hashem. At that moment I felt small, hopeless and unwanted.

Im sure on paper, the message of a Jew is a Jew is lovely it emphasizes that no matter our level of observance or differences in family history, we are all a part of the Jewish tribe. However, it offers no solutions, accountability or indication of actively listening a key component of teshuvah. When we look at teshuvah as we approach Yom Kippur, those who ostracize their fellow Jews must do what Maimonides explains is the proper way: feel regret, make a confession, leave the sin and commit not to do it again. Instead of saying a Jew is a Jew to Jews who speak out about ill-treatment, we must rebuke the transgressors who have hurt them for their problematic behaviors.

One woman messaged me after seeing my video and said she experienced discrimination by her Jewish community because she is deaf. Another deaf person told me that at a funeral, their minyan wasnt considered valid because all ten participants were deaf men. A gay Jewish man wrote to say he was pushed out by his Conservadox community for simply saying he was gay. A Black Jewish mother shared that she was stopped by a security guard and questioned as she tried to pick up her children from Hebrew school, while the other parents were not.

There is no shame in admitting that the Jewish community has a problem with othering Jews that dont fit the norm. Nor is it antisemitic or gives ammunition for antisemites who will use it against us; if you havent noticed, a Jew simply living triggers an antisemite to hate us. In my many years working as a co-founder of Jews of Colour Canada and talking about diversity and ostracization due to differences, I have heard these excuses and others that attempt to bury the issue.

Many years ago, when I participated in a talk that Jews of Colour Canada did about racism at Limmud Toronto, a woman approached me and asked why I kept talking about racism. You people have got enough progress as it is, she said. Were tired of hearing it. To my knowledge, it was the first time a presentation about racism within the Toronto Jewish community had occurred.

Years later, I still think about who the you people she was referring to are. Most importantly, who is the we? Rather than trying to understand, this woman leveled accusations. Unfortunately, there are young Jews who are fed up and abandoning their Jewishness due to this type of reaction, fed up with an insidious culture of ostracization that they will no longer tolerate. They remain in pain, only to hear a Jew is a Jew, as if that helps them.

For many people, racism or discrimination has to be overt and ugly, like the KKK burning a cross on your lawn or a bus driver refusing to allow a guide dog for a blind person on a bus. Unfortunately, racial and discriminatory microaggressions exist. And they can be as simple as a store owner following a customer of color around the store.

Just because you dont see or encounter these microaggressions, or your friend that should experience them doesnt, is no indication that they dont exist. I have often seen many in our community use the useless tool of playing devils advocate to disparage the victim, rather than be empathetic and learn why they were hurt.

Jewish unity should not be toxic, nor toxically positive.

We cannot ignore the wide range of issues that affect our communities. The unity and strength of the Jewish people come from being able to actively listen and learn from these personal experiences, not reject them because you have never encountered them. We have the guidebook of teshuvah provided to us by our sages to navigate these challenging conversations.

I hope that in 5783, we have the courage to use it.

To contact the author, email [emailprotected].

Tyler Samuels is the creator of BluntBlackJew, an Instagram/Twitter account that discusses Jewish identity and Jewish history. He was the former Program Coordinator for theTel Aviv Institute and was the vice president of engagement & co-founder ofJews of Colour Canada.

The views and opinions expressed in this article are the authors own and do not necessarily reflect those of the Forward. Discover more perspective in Opinion.

Excerpt from:

Why I cant stand hearing a Jew is a Jew - Forward

Rabbi Avrohom Luban Announced As Associate Director Of Agudath Israel …

Posted By on October 4, 2022

Agudath Israel of America is excited to announce that Agudath Israel of Florida is hiring Rabbi Avrohom Luban to serve as its associate director. Floridas Orthodox Jewish community has been experiencing continued growth over the past few years and Agudath Israel looks forward to expanding its organizational offerings across the states multiple constituencies.

Rabbi Luban was raised in Florida, where his family is deeply rooted in the local community, and lives in Boca Raton with his wife and four children. Rabbi Luban received semicha (rabbinical ordination) from Yeshiva Chofetz Chaim of Queens, NY, and was a founding member of the Boca Raton Kollel.

Rabbi Luban will work alongside Rabbi Moshe Matz, director of Agudath Israel of Florida, to build off the success that Agudath Israel of Florida has had on behalf of the community.In his role as associate director, Rabbi Luban will engage with the local communities, schools, and government officials to ensure Agudath Israel is serving Floridas Orthodox Jewish communitys varied needs.

The work that Agudath Israel of Florida does is wide-ranging. It includes working with government officials on issues such as school choice, working with our schools and local community leaders, and running Bnos, Pirchei, and other community services, said Rabbi Moshe Matz. I look forward to seeing Rabbi Luban use his unique talents to expand the reach and impact of Agudath Israel of Florida in all of these areas.

As a native Floridian, watching the rapid growth of our community has been remarkable. I look forward to helping ensure that the needs of our communities are seen to and expanding the resources available to our families, said Rabbi Luban.

Rabbi Luban is extremely talented, capable, and passionate, said Rabbi Dovid May, Rosh Kollel of Boca Raton Kollel.I am confident that he will help bring the Orthodox community of Florida, and Agudath Israel of Florida, to new heights.

Having been with Agudath Israel of Florida since its founding in 1998 and witnessing the amazing work done by Rabbi Moshe Matz for the community over those many years, it brings me great pleasure to see the organization grow together with the Orthodox Jewish community in Florida, said Dr. Jonathan Rubin, founding president and board member of Agudath Israel of Florida.

Read more from the original source:

Rabbi Avrohom Luban Announced As Associate Director Of Agudath Israel ...

Meet the rabbi who made it possible to live a Jewish life in the UAE – JNS.org

Posted By on October 4, 2022

(October 4, 2022 / JNS) By Yoni Michanie

Levi Duchman, the chief rabbi of the Jewish community in the United Arab Emirates, celebrated his own wedding on Sept. 14. It happened to be the first Jewish one in Abu Dhabi.

With a guest list of 1,500, including the Egyptian, Moroccan and Chinese ambassadors to the UAE, the wedding simultaneously celebrated the second anniversary of the Abraham Accords signing.

Jews, Muslims and Christians joined together to celebrate the union of Rabbi Duchman and Lea Hadad, both emissaries of the Chabad movement, as well as the fruits of normalization, cooperation and peace.

As the first rabbi in the UAE, Duchman says he has spent the last eight years building up infrastructure to facilitate the viability of Jewish life in the Gulf nation.

Subscribe to The JNS Daily Syndicateby email and never missour top stories

The interview has been edited for brevity and clarity.

Q: How long have you been living in the UAE?

A: I have lived in the United Arab Emirates for approximately eight years. Before the normalization agreements, I was living in Casablanca, Morocco. During my time in Morocco, I had the opportunity to travel to the UAE and host a Passover seder for New York University in Abu Dhabi. Nearly six years before normalization, I moved to the UAE.

Q: From your perspective, how has Jewish life in the UAE changed as a result of the normalization agreements?

A: A lot has changed. If you look at the UAE, it is composed of seven different Emirates that agreed on unification [in 1971-72]. The UAE was always a welcoming place in terms of welcoming all religionsI mean, there are over 200 nationalities living here. Having said that, the Jewish community always received support from the government.

In terms of the relationship with Israel, the government did not have that until the signing of the Abraham Accords. Prior to that, living as a rabbi in the UAE, I always felt very welcomed by the government; they always ensured our community has everything we need. In terms of kosher slaughterhouses, institutions for Jewish education, places of worship, or anything else our community needed, we could always count on the full support of the government.

Now, with the Abraham Accords, a huge door was opened for Israelis and Jews around the world who had never heard of the UAE or its levels of religious tolerance. The growth of the Jewish community meant growth in infrastructure, for example, bigger educational facilities, more kosher restaurants, bringing more rabbis into the country, and building Jewish cemeteries.

Q: How would you describe education about Jews or the knowledge of standard Jewish history in the UAE?

A: Prior to the Abraham Accords, very little education existed about Israel and Jewish history. Now, this has very much changed. For example, Ive been to a few Holocaust remembrance events in the UAE and have seen in attendance members of the government such as the minister of culture. Jewish and Israel education has certainly risen in the UAE as a result of the Abraham Accords. We, for example, run a Jewish nursery school and Talmud Torah in our Mini Miracles Educational Center [in Dubai]. Our Sunday and after-school programs for children going to non-Jewish schools hold extremely high standards of Jewish and Israel education. We were successful in bringing different madrichim and madrichot (youth guides in Hebrew) from both Israel and France to help strengthen our educational programming. As of now, we have 112 children signed up for these programs. We have a beautiful center in Dubai and are currently constructing a second one in Abu Dhabi.

Q: Have more Jews been moving to the UAE since the Abraham Accords were signed?

A: Tremendously. Much of it is coming from Israeli startup companies. Major Israeli companies such as Rapyd (a fintech company) are establishing offices in the UAE. This in turn has led to a surge of Jewish families moving to the country since the normalization agreement. You have companies like Hilton, where top Jewish executives have begun moving to the UAE knowing that the community now has the infrastructure in place to cater to their needs. Our community has grown from a few hundred to several thousand.

Q: What was it like to have your wedding in the UAE?

A: My wedding was in Abu Dhabi; it was the first Jewish wedding in Abu Dhabi. It was quite incredible because we had 1,500, if not more, attendees at our wedding, including ambassadors, UAE government officials, and both colleagues and friends from around the world who came to Abu Dhabi to celebrate a Chassidic wedding. It was absolutely incredible. We had a Chassidic singer, Israeli band and Neshama choir, all coming to Abu Dhabi to celebrate a kosher Jewish wedding.

It was at our wedding, where we saw Chassidim dancing and celebrating with Emiratis, that we truly saw the power of the Abraham Accords. We had the chief rabbis of Iran, Singapore, Nigeria and Turkey attend and dance at the wedding. We had the Chinese, Egyptian, Moroccan and Irish ambassadors to the UAE attend as well. I did not expect all of these guests to attend, and the wedding was beautifully covered by both Arab and Jewish news outlets. I have been the first resident rabbi here in the UAE. After eight years, I was able to see all the meaningful and wonderful relationships we have built in this country, and it was absolutely incredible.

Q: How would the Jewish experience be different in other parts of the Arab world?

A: I think the main difference is that the United Arab Emirates gave us the opportunity to build the Jewish infrastructure needed to further develop the community. Mikvahs, places of worship, kosher restaurants have simply made it easier for Jews to build a life here. Judaism can mean a variety of things to different people. It can mean having a place to eat a kosher meal, to do Kol Nidre or to buy challah in order to do a blessing. What we are here to do as a rabbi for the community is to make sure all Jews in the UAE are catered to. Members of the community are feeling more comfortable because they know they can preserve a Jewish way of life in the UAE. I dont want to name other countries specifically, but many do not have the infrastructure to attract a Jewish community and allow it to flourish. For example, next week there are some NBA gamesI believe the Milwaukee Bucks and Atlanta Hawks. Some members of their ownership are Jewish and they are joining us for Yom Kippur services because they know they can have that here.

Q: Should future normalization agreements depend on Arab states willingness to help rebuild and strengthen Jewish communities within their borders?

A: It is incredibly important to support the building of Jewish infrastructure in the Diaspora; this is exactly what we are doing here in the UAE. Normalization agreements should not be contingent on Arab states agreeing to rebuild and strengthen Jewish communities, but the agreements would be enhanced by such a commitment. For example, many of the Jewish CEOs and executives working for companies in all different types of sectors have willingly moved here because the UAE government has shown a commitment to protect the Jewish community and help it flourish.

Q: What advice would you give to countries in the region seeking to attract and strengthen their Jewish communities?

A: I think its about learning about the basic needs of the community, whether it is education or kosher foods. This can be done by working closely with Jewish leaders on the ground who understand the needs and wants of their own community members. We work continually with the UAE government and have achieved incredible advancements through this close collaboration.

Its about having people on the ground and providing them with the infrastructure needed to live a Jewish life. It is actually easier for me to find kosher food in the middle of Dubai than in central London. Etihad Airways, the national airline company of the UAE, has its own kosher kitchen.

The government is currently building the Abrahamic Family House, which consists of a mosque, church, synagogue and educational center to be built on Saadiyat Island, the cultural heart of Abu Dhabi in the United Arab Emirates. For our wedding, we didnt have to import kosher food, everything was done locally. The work cannot be done remotely; we need to be on the ground and infrastructure is key.

Read more from the original source:

Meet the rabbi who made it possible to live a Jewish life in the UAE - JNS.org

Messianic Rabbi: The Last Words of Moses, Yeshuaand You – Charisma Magazine

Posted By on October 4, 2022

As I get older, I find myself reading the Bible and seeing the text as if I was wearing a different pair of glasses. I am not talking about the fact that as I have gotten older, I have actually had to start wearing glasses. I am speaking more of the way I view the text through the lens of my lifes experiences.

For instance, after I got married, I read verses dealing with husbands and wives with greater understanding. As I had children, it changed the way I read verses dealing with children and parents.

For instance, in reading about Abrahams sacrifice of Isaac, as I read the narrative, I would insert myself and my son into the roles of Abraham and Isaac and try to imagine how I would have felt if I was Abraham.

Now that I am getting older, the reality of mortality has become much more real. Many more of my friends and family, some older, some my age, and some younger have now passed from this life to the next. So, as I read verses dealing with the end of life, my perspective as I pass my milestone years.

So, as I read the Bible, it seems like there are many more stories about the ends of peoples lives than I remember being in the Bible when I was younger.

Recently, as I was reading the end of the book of Deuteronomy and came to the conclusion of Moses life and read his parting words to Israel, it made me think about two things. The first thing was that I noticed just how similar Moses last words were to Yeshuas last words.

The second thought I had was: If I knew I was dying, what would I want my last words to be?

We read some of Moses last words in Deuteronomy 31:3-6:

Adonai your GodHe will cross over before you. He will destroy these nations from before you, and you will dispossess them. Joshua will cross over before you, just as Adonai has promised. Adonai will do to them just as He did to Sihon and Og, the kings of the Amorites, and to their land, when He destroyed them. Adonai will give them over to you, and you are to do to them according to all the mitzvot that I commanded you. 6 Chazak! Be courageous! Do not be afraid or tremble before them. For Adonai your GodHe is the One who goes with you. He will not fail you or abandon you.

We read some of Yeshuas last words in Matthew 28:10:

Go therefore and make disciples of all nations, immersing them in the name of the Father and the Son and the Ruach ha-Kodesh,teaching them to observe all I have commanded you. And remember! I am with you always, even to the end of the age.

While the circumstances of these two sets of passages may seem different, they also are surprisingly similar. Just think about it: Moses is sending the Israelites into the nations to take the promised land. Yeshua is sending His disciples into the nations to make disciples.

Both Moses and Yeshua tell those they are speaking to that when G-D gives over people from the nations, they should do according to the Mitzvot, or commandments. Moses tells the Israelites to be strong and courageous, while Yeshua simply tells His disciples to remember.

But, what is it that Yeshua tells them to remember? The same thing that provided courage to the Israelites: He is the One who goes with you. He will not fail you or abandon you.

To be honest, I hope I live many, many more years and that I am able to dance at the weddings of my great-grandchildren. Regardless of when my time comes, I pray that my last words would follow the same pattern as Moses and Yeshua. If I am blessed to have the opportunity to speak some closing words of encouragement to my family and friends, I sincerely hope that on that day my last words are:

Dear ones, go into the world and make disciples of all nations for Yeshua. When G-D gives you disciples, teach them to observe all that Yeshua commanded. I pray that you will always remember to be strong and courageous in your faith, trusting that G-D will always be with you even to the end of the age.

The more I think about the subject of my last words, the more I realize that the truth is that I probably wont know when my last words will be my last words. So, I wrote the words above today so that whenever I cross from this world to the next, everyone who knows me will know what words I wanted to be my last words.

Eric Tokajeris the author ofOvercoming Fearlessness, What If Everything You Were Taught About the Ten Commandments Was Wrong?,With Me in Paradise, Transient Singularity, OY! How Did I Get Here?: Thirty-One Things I Wish Someone Had Told Me Before Entering Ministry, #ManWisdom: With Eric Tokajer, Jesus Is to Christianity as Pasta Is to ItaliansandGalatians in Context.

See the original post:

Messianic Rabbi: The Last Words of Moses, Yeshuaand You - Charisma Magazine

Rabbi Rose leaving B’nai Amoona, will assume CEO of Cleveland JCC in 2023 – – St. Louis Jewish Light

Posted By on October 4, 2022

BY ELLEN FUTTERMAN , EDITOR-IN-CHIEFPublished September 29, 2022

Rabbi Carnie Shalom Rose is retiring from his rabbinic position at Congregation Bnai Amoona to become the CEO of the Mandel JCC in Cleveland. He will begin a planned sabbatical after Yom Kippur on Oct. 6 and assume his new job sometime in early 2023.

Rabbi Rose has been an integral part of this congregation for 18 years, said Jeff Singer, president of Bnai Amoona, adding that many congregants were shocked upon learning the news in an email letter he sent to them Friday.

There are so many things about him that will be missed his friendship and the interpersonal relationships he forged with congregants, his wisdom, messages and teachings from the bimah, his teaching in all the classes that he led, Singer said. Weve been spoiled because youre not going to find another bimah rabbi quite like Rabbi Rose.

But, added Singer, he and the congregations lay leaders feel confident that the remaining clergy Rabbi Jeffrey Abraham, Cantor Sharon Nathanson and Rabbi Neal Rose, who is Carnie Roses father and serves as senior rabbinic scholar will continue to successfully lead the 140-year-old Conservative congregation and exceed the needs of the congregation spiritually, educationally and communally.

Singer noted that the leadership and clergy were already poised for Rose to begin a 10-month sabbatical in October. Right now, because we were set up for (Rose) to go into a sabbatical, we plan to keep the status quo. We really are lucky to have the clergy team we do, who have strong, caring, meaningful relationships with our congregants.

That said, he added that Roses departure is especially concerning for a lot of our older congregants who have had a number of life challenges that they were able to discuss with (Rabbi Rose).

They are worried about losing a great leader and rabbi, said Singer. They wish him and his family well, of course. They watched their four kids grow up here and regard them as part of the fabric of our community.

Rose understands that and expressed his own sadness about leaving. But he said hes taking the job in Cleveland because he felt after 18 years at Bnai Amoona, the time had come to do something different.

Its a matter of something different and the opportunity to use parts of myself that I havent had a chance to utilize in a long time management, the CEO element, being responsible for a bigger staff and budget, a wide variety of programming that goes beyond what a synagogue normally does, said Rose, who is 55 years old. Im not going to pursue another pulpit. This is radically different.

Cleveland has a larger Jewish community than St. Louis, with roughly 85,000 Jews compared to 60,000. In his new position, Rose will oversee a budget roughly five times that of Bnai Amoonas and a staff of about 200.

He said while he considered looking for opportunities in Los Angeles and New York, he and his wife, Paulie, feel a real draw to the Midwest this is our place.

Connect with your community every morning.

If I were staying in synagogue, there is nowhere else in the world Id want to be than Bnai Amoona, said Rose, whose four children are grown (the youngest is a freshman at Case Western Reserve in Cleveland).

This is the Garden of Eden of congregational jobs. Im not leaving with any malice or anger, Rose said. The only sadness I really have is that I love the people here deeply and Im going to deeply miss the families and the relationships.

Rose said some congregants have asked if he will officiate at their wedding or funeral so this is not a final goodbye.

Ill be coming back and forth, Rose said. (In addition to his congregation, Roses parents, two of his wifes sisters and two of the couples children, students at Washington University, are in St. Louis.)

He said he feels he is leaving the congregation in good hands with the remaining clergy and lay leaders.

They were primed and ready for me to go away for 10 months, he said. It is a dramatic shift, but this group of people is more than capable. Its an experienced, loving, dedicated group.

Roses plans for his sabbatical are to travel and to write a book about Rabbi Abraham Joshua Heschel.

I hope to still write the book, he said, though Im not sure it will get done as quickly as I thought.

In 2010, Bnai Amoona awarded Rose a 21-year contract. Rose is only the fifth senior rabbi to serve Bnai Amoona, one of the nations largest Conservative congregations. Roughly 715 families belong.

Singer said while there is sadness and some disappointment over Roses decision, the overwhelming sentiments are gratitude and appreciation.

We want to thank him and his family for the service he has provided to us for 18 years. It is something that is going to be missed and is not easily replaced, and thats what we are going to be focused on, Singer said. As we start this new year, Bnai Amoona will continue to move forward. I think what the congregants want to say is thank you for all your years of service and for everything you have done for our congregation and our families.

The rest is here:

Rabbi Rose leaving B'nai Amoona, will assume CEO of Cleveland JCC in 2023 - - St. Louis Jewish Light


Page 200«..1020..199200201202..210220..»

matomo tracker