Jewish American Heritage Month

Posted By admin on September 19, 2022

Rummaging recently through my apartments chaotic collection of old periodicals, I unearthed a Pete Hamill column from a 1981 issue of the San Francisco Chronicle. I used to read the paper when I lived in the city. Hamill, who died in 2020, was a seminal New York journalist, author and editor whose career spanned more than half a century.

The column begins by relating a story from Hamills youth about a neighborhood stickball game in which all the participants were, like himself, Christian Irish Catholic mostly, with a lonely Protestant thrown in for ecumenical diversity (but not open-mindedness).

A kid watching from the sidelines turns out to be Jewish. Hes invited to play, and Hamill notes his prowess at the bat and style in the field. Soon enough, though, theres a confrontation; Robbins, the Jewish kid, knocks down an older and bigger kid whod shoved him. Some Irish elders come out of a bar, and being apprised of the circumstances, offer: What the hell are you playing with a Jew for? Just stay away from him. Sure enough, thats the last any of Hamills friends play with Robbins.

Hamill said he was reminded of Robbins at the time he wrote the column. All of that was 35 years ago [1945], but I thought about Robbins the other day when I saw the report from the Anti-Defamation League of Bnai Brith about the startling increase in anti-Semitic acts during the past year. I thought about [Robbins] when I traveled around the country last autumn [1980], and picked up anti-Semitic talk almost everywhere. Jews are being blamed for high oil prices (because of U.S. support for Israel), for the loss of the war in Vietnam (supposedly for leading the opposition to the war), for the general decline of the economy.

He went on to point out that antisemitic vandalism and attacks have been given a wider, more ominous importance by those fundamentalist Christian preachers who say such stuff as, God doesnt hear the prayers of Jews, while politicizing religion through the campaign to elect Ronald Reagan. I thought about Robbins when I heard a lot of this anti-Jewish nonsense last fall, and then I remembered that Richard Nixon had muttered on March 23, 1973, in a taped conversation with John Dean: Those Jewboys are everywhere, said the president of the United States. You cant stop them.

The new president [Reagan] should openly, strongly denounce anti-Semitism, Hamill wrote, making clear that certain fundamentalist Christians are crackpots. He should also instruct his attorney general to use the full force of the law against all those whose anti-Semitic virus bursts into overt criminal action.

Numerous academic papers, news and government reports and, most recently, a CNN special titled Rising Hate: Antisemitism in America have documented the correlation between the spike in hate crimes specifically antisemitic hate crimes and the 2016 presidential campaign. According to Reuters: Overall, the number of acts targeting Jews and Jewish institutions rose 34 percent in 2016 and jumped 86 percent in the first quarter of 2017, the ADL said; the FBIs 2017 Annual Hate Crime Statistic Report showed a 37 percent jump in anti-Semitic incidents to 983 from 684 a year earlier. And the incidents continue, going far beyond Hamills ominous remark that today [1981] a lot of the old Nixon crowd is back in Washington. These new guys, the Trump crowd, make the Nixon crowd look like Zionists.

In 2020 (the last year for which we have complete Department of Justice figures), there were more than three times the number of anti-Jewish incidents than incidents against the next three religious categories combined. I suppose we might manage if it were as simple as what then-ADL director Nathan Perlmutter told Hamill in 1981: The sheer statistics of anti-Jewish incidents suggest that theres a high quotient of anti-Semitism and anti-Jewish hostility which still exists just beneath the surface of American life.

Unfortunately, its no longer below the surface; rather its blasting through more virulent and deadly with each passing year. The stickball incident seems quaint juxtaposed against the Tree of Life synagogue massacre.

I wonder what column Hamill would write today with the taint of Richard Nixon back in the news providing historical perspective on our latest former president and his legal jeopardy, and with a Jewish attorney general signing a search warrant request on that former presidents residence and a Jewish magistrate signing off on it. I think hed be nauseated. Sick to his stomach. Would he grasp the significance of his prescience? Undoubtedly. He was a very smart guy.

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A journalist's prescient take on rise of antisemitism in U.S. J. - The Jewish News of Northern California

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Posted By admin on September 19, 2022

Its full-swing for film festival season, following Septembers twin pillars of prestige and influence, the Telluride Film Festival and Toronto International Film Fest the latter continuing through Sunday, Sept. 18.

Here in Colorado, were geared toward adventure and nature films, as well as features and shorts that explore Latino and Indigenous and Asian-American Pacific Islander cultures. We like our snowboarding shots, but also our hard-edged docs and glitzy features. So what does fall 2022 hold?

Heres a quick roundup of this years events, all of which would love your butt in one of their seats. The buffet of offerings allows for customization, so dont be afraid to dive into the schedules. There is, as they say, a little something for everyone.

One of a handful of dance-focused film fests anywhere, Boulders San Souci makes the art form accessible with screenings, meet-and-greets and other activities. Its more of a series than a discrete festival, with free virtual screenings tied to Hispanic Heritage Month running through Sept. 25, and lots more virtual and in-person events (again, some of them free) taking place in Boulder and online through November. sanssoucifestival.org

With 87 films, six of them world premieres, this years Breck Film Festival is going big. The Sept. 1 schedule announcement revealed local titles with considerable momentum, such as Julian Rubinsteins The Holly doc (based on the so-named book), but also the 1980s homage Drinkwater (opening night, Sept. 15, along the Riverwalk) and closing-night darling River. With free kids programming (Sept. 17, including animated and shorts screenings) and girls-in-STEM workshops, its also got a wider, more all-ages view than most film events. Sept. 15-18, with virtual screenings running through Sept. 25. breckfilm.org

Leaf-peepers can turn their colorful drive into an overnight or weekend destination with a visit to this fest, with screenings that take on social issues both domestic and international in addition to buzzy narrative features such as Murina and I Love My Dad. Visiting filmmakers and panels round out events that this year include a program for kids and teens. In-person and virtual, Sept. 21-25. cbfilmfest.org

Not to be outdone by its Academy Award-qualifying Aspen Shortsfest, the 43rd Aspen Filmfest is returning with a strong, in-person lineup at the Wheeler Opera House, Isis Theatre, Crystal Theater (in Carbondale) and other venues. Keep an eye out for Toronto International Film Fest and Cannes winners such as Bad Axe and Broker, but also star-driven titles like Empire of Light and The Banshees of Inisherin. In-person and virtual, Sept. 27-Oct. 2. aspenfilm.org/festival/filmfest-2022

Details have not yet been announced for this resurgent fest, which complements the Telluride Horror Show (Oct. 14-16). But if past showings are any indication, the 13th festival will feature considerable buckets of blood and guts alongside visiting filmmakers and other themed programming. Oct. 6-12. mhhff.com

This competitive, submission-based event also turns up a few surprises amid its two-dozen or so screenings. Educational panels and workshops round out the titles particularly on closing day Oct. 9 at the Avalon Theatre in downtown Grand Junction help connect viewers with local filmmakers. Oct. 7-9. filmfreeway.com/grandjunctionfilmfestival

As the largest regional film fest, and one that draws celebs and world premieres in addition to local docs and music videos, Denver Film Festival is celebrating its 45th anniversary with a typically robust slate (to be announced Oct. 3) at the Sie FilmCenter, Ellie Caulkins Opera House and other venues. Its our favorite film week of the year, packed with in-person insight and fun, but we dont know yet what 2022 holds. Passes are available now, with single tickets on sale in the coming weeks. Virtual and in-person, Nov. 2-13. denverfilm.org

The 15th season of the Neustadt Jewish Arts, Authors, Movies and Music Series (JAAMM) kicked off Sept. 15. But programmers have more in store for the coming months as it outgrows its footprint as a one-season festival, they said in a press statement. Film offerings are slight this year, with just a trio of events announced so far, but theyre unsurprisingly poignant and hyper-relevant. In-person at the Elaine Wolf Theatre Nov. 9-10, and virtually Nov. 9-17. Also check out the Denver Jewish Film Festival in March 2023, and see more about JAAMM at bit.ly/3S04h5a.

This brilliantly curated event at various Colorado College venues in Colorado Springs has evolved into an international celebration of women filmmakers and titles. Its parent nonprofit has programmed more than 20 events this year ranging from free office screenings, outdoor films, award-winning shorts, and exclusive events with filmmakers a fitting tribute for a tenacious festival that has lifted its torch now for 35 years, and established itself as the oldest womens film fest in the Western hemisphere, according to organizers. Nov. 11-13. rmwfilm.org/festival

This late-season event has the perk of featuring already-established 2022 festival favorites (even if the programming takes place months prior), and attracting a broader audience as a result. Titles have not yet been announced, but theres a screenplay competition open now for features, shorts and TV pilots. The schedule for the 19th event, which will feature dozens of films in the high country ski town, will be announced in the coming weeks. Dec. 1-4. vailfilmfestival.com

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Colorado has more than just Telluride Film Fest. Heres when you can see films in Denver, Vail, Breckenridge and beyond. - The Denver Post

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Posted By admin on September 18, 2022

Some Fables of the Talmud

Some people believe that along with whatever kernels of wisdom the Talmud (and other Jewish scriptures) may contain is a whole mess of silly old folklore and superstition. On the surface, this assumption is not without merit, for the Talmudic Sages apparently believed things like:

"For a fever that strikes daily, one must take a white zuz (coin), go with it to a salt evaporator, and weigh against it its weight in salt. He then must tie the salt by the neck opening of his shirt with a strand of hair. This will cure him of fever." Or,

"He must sit at the crossroads, and when he sees a large ant carrying something, he must take the ant and place it into a copper tube. He must then close the tube with lead and seal it with 60 different types of seals. He must shake the tube and then say to the ant, 'your burden upon me and my burden upon you!'"

It seems like a lot of trouble, but what do you expect from such ancient and whimsical people? To those with a background in Talmudic and mystical exegesis, it may be possible to discern the traces of code-words in these "toil and trouble" formulas. Could it be that they are teaching more than they seem to be?

According to several of the great mystics, they are doing just that. As Rabbi Eliyahu Kramer of Vilna wrote:

"It was decreed that the holy secrets of Moses's teachings would be desecrated by being clothed and hidden in forms such as these strange sounding expositions of the rabbis, rather than being clearly evident. This, in turn, would make it possible for the scoffers of each generation to belittle them."

Why that should be is a longer story. Suffice it to say for now that "on the surface, the 'Aggadot,' the exposition of the rabbis, appear as wasted expressions, God forbid, yet all the secrets of the universe are concealed within them."

How about other discredited beliefs of these sages, such as the belief that the stars are fixed in great spheres that rotate around the Earth, that wine is good for pregnant women, or that vermin spontaneously generate? Doesn't that all call into question everything that they believed?

Actually, no, and for three reasons.

#The first is that these sages never claimed to possess the totality of human knowledge - rather, they only claimed to have the fundamental tenets of Jewish spirituality

The first is that these sages never claimed to possess the totality of human knowledge - rather, they only claimed to have the fundamental tenets of Jewish spirituality. As such, to have accepted the science of the day (much as we do) or commonly held folk remedies isn't a theological problem. Had more updated beliefs existed, they would have recorded those.

Secondly, their interest in natural phenomena (science) was largely driven by what bearing it had on Jewish law. Just as everyone knows that there's no such thing as a sunset (as the sun remains still) but doesn't care since it seems to be setting, so too, in a case like spontaneous generation of vermin, since it looked to the naked eye that they just sprang up from nowhere, that was enough to base Jewish law off of. The actuality of the matter has no applicable relevance in this case.

# The science of the day recorded in the Talmud was only intended as a vehicle to teach more profound wisdom.

Lastly, there is the teaching (along the lines of Rabbi Kramer) that the science of the day that was recorded in the Talmud was only intended as a vehicle to teach more profound wisdom.

Consider the words of Rabbi Moshe Chaim Luzzatto:

"The sages recorded much of the esoteric tradition they had received in matters relating to nature or astronomy. In other words, they utilized the knowledge of nature and astronomy that was accepted among gentile scholars of their time in order to transmit something else.

Thus, they never intended to teach physical 'facts' concerning these phenomena but rather to utilize these facts as vehicles for Kabbalistic secrets. Therefore, one should not think that they were wrong because a particular model they used is no longer accepted. Their intention was to clothe the hidden tradition in the accepted knowledge of their generation. That very tradition itself could have been clothed in a different garment according to what was accepted (as scientific fact) in other generations."

Like Schoenberg's music or the writing of Joyce, it can all come across as gibberish to the uninitiated. Those who have the humility to suspend judgment and have taken the time to investigate beyond a superficial first reading may discover an unforeseen world of surprising order and insight.

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Posted By admin on September 18, 2022

Our friendship was born out of a very public dispute.We were speaking more at each other than with each other, and decided studying Torah together would change that.

A very good friend of mine passed away this week. His name was Louis Sapolsky, but everyone knew him as Buddy, and he was indeed everyonesbuddy.

Buddywas unstintingly warm and friendly, a Jewish communal professional with a huge heart and endearing manner. We were close friends, and for more than ten years we werechavrutas, Torah study partners, asBuddy, Eric Nislow, and I would get together every other week for serious Torah study.

Those times were of the most cherished slots in our schedules. We would study at 8:30 on Thursday mornings, after I had completed my rabbinic morning routine of teaching two early morning Talmud classes. During our sessions we explored in depth the book ofGenesis, learning and carefully analyzing the text.

Louis Buddy Sapolsky (Photo by Steve Ruark)

I was the teacher, sharing with Buddy and Eric the Biblical story along with layers and generations of tradition, Midrash, and commentary. But we were partners as we explored together the profound ramifications of these ideas on our lives and values, on the world, and on the Jewish mission and future. Our learning was rich and interactive, both eye-opening and heart-stirring.

Intensive Torah study was a new experience forBuddy, and he regularly expressed amazement and appreciation for it. The bond that formed between us around the exchange of ideas was especially meaningful.

It had not always been that way.

Rabbi Moshe Hauer

Our friendship was born out of a very public dispute.Buddyhad served for years as the Executive Director of Baltimores JCCs, and Eric served as his president in 2009 when the JCC proposed to change a long-standing communal standard and open one of their facilities on Shabbat. This proposal was strongly opposed by the Orthodox community, and as a congregational rabbi active in our local federation, I was one of the leaders of the opposition.

We had many conversations and meetings, some private and others very public. Speeches and statements were made, and articles were written. Ultimately, the JCC and the Federation proceeded with their decision, the public commitment to Shabbat was weakened, the sense of community was hurt and our friendship began.

#Our problems begin when we choose to speak about each other rather than to converse with each other.

I cannot recall the exact details of how we started our bi-weekly learning sessions, but they emerged from a shared realization that it was unhealthy that we had not built a meaningful relationship earlier; that with all the meetings and exchanges, we had been speaking more at each other than with each other. We decided to study together to change that, and we did, becoming wonderful friends.

The Torah (Deuteronomy 24:9) teaches us to recall how Miriam had been stricken by leprosy and had to be isolated from the community after speaking negatively about Moses and a decision he had made. As described in the original narrative (Numbers 12:1), Miriam had spokenbMoshe, about Moses. It is so often the case that our problems begin when we choose to speak about each other rather than to converse with each other. Had Miriam shared her concern with Moses directly, had she chosen to discuss it, the issue may have created connection rather than isolation.

Our Sages taught that the very opposite of using the tongue to speak negatively about others is to use it to engage in Torah study together (Talmud, Avodah Zara 19b). In the words of Ethics of the Fathers (3:2):When two people sit together and words of Torah are spoken between them, then the Shechinah (Divine Presence) abides among them.

Buddywas a good friend and a wonderfulstudy partner. Our friendship taught me a great deal. Yehi Zichro Baruch, may his memory be for a blessing.

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Posted By admin on September 18, 2022

To my sweet daughter,

Yesterday we visited your fathers mother, Savtas, house. Abba noted that this would be probably your first and last chance to swim in her pool this season. So we changed you into your strawberryswimsuitthat you wore for your classes and Abba put on his swim trunks and waded into the shallow end with you.You seemed to like the water right away,even more than during your classes. I sat and watched Abba play with you in the water. You were squealing with delight when he tossed you up, and calm and meditative as he swished you around. You put your face in the water without prompting and kicked and splashed. And I watched, delighting in your delight, taking videos and pictures, but not joining in.

You see, my girl, Ive never liked water. I didnt like getting splashed as a kid, didnt even like taking baths. I had hair to my knees for my whole childhood, so I think that was part of it. I hated the feeling of pounds and pounds of wet hair, stuck slick and heavyto my skin. Hated the crunchiness of the chlorineas it dried. I didnt even like running through the sprinkler, or sliding down the Slip N Slide. I didnt splash in puddles, as far as I can remember. I was terrified of going out on my fathers sailboat; who knew what slimy gunk lay in the murkiness of the lakes and oceans? And on the first day of camp, when we were supposed to do the swim test in the lake, I would raise my hand and say, I cant swim, which was only partially true (I could float and tread water), so I could be in the lowest swim class where there were no expectations of competence or progress, and no one would make me put my face in.

Two things jarred me yesterday while watching you. I thought back to when Abba told me that its interpreted by some in the Talmud that teaching your children to swim is anecessity, along the lines of teaching you to read or learning a trade, which are also required by the Talmud. Id felt vindicated that we had signed you up for those swim classes a few months ago. Then again, you were 6 months old and didnt really learn how to swim; the point was to get you comfortable in the water. And each class, I kept track of how many times Id been the in-water parent, and how many times Abba had, just to make sure I wasnt slacking, even as I dreaded peeling you out of your suit after each class and rinsing you off in the public shower (another phobia of mine).

The second thing that jarred me was, after I sent a picture of you in the pool to your aunt, she asked if I was swimming too, and I replied, No, I hate swimming. She said that when she takes your cousins to the pool, she usually joins in, even though her initial instinct is to sit out. She said she doesnt like the process, the before and after with the wet bathing suit and the stickiness and the sunscreen, but she does like playing in the water with her kids. And she doesnt join every time, but she pushes herself to. She said shes often the only parent in the pool, which I thought was kind of sad. And I had to admit, you and Abba looked like you were having a lot of fun.

These two things reminded me of a third thing, as I watched you play with Abba, which is that your Babka (my mom) never played with me. It sounds so dramatic, but its true. She never joined in. She would use any excuse, real or imagined, to get out of playing when I was young. When I was older, I didnt bother to ask, so she didnt bother to explain. She didnt swim because of her contacts. She didnt take us trick-or-treating because there was always another parent who could take us out. She didnt play games with us because you [kids] can play with each other.

And I get it. Chlorine up your nose sucks. Your uncle throwing a marble chess piece when he didnt win stinks. Whining kids with tired feet, and repetitive board games where toddlers make up the rules as they go along are tedious. They say theres no such thing as fun for the whole family, but I disagree. I will not be the mom who watches from the side. I will not miss out on the good parts with you.

So I ran and changed into my swimsuit yesterday and hustled into the water to join in with your squeals and giggles and splashes. And I put down my phone and we just played. The water was warm, not at all how I expected. The sun was bouncing sparkles off the waters surface. And I barely noticed the wet swimsuit. I didnt think aboutmyC-section scar or my hair or how my shoulders looked.

Older generations lament how millennials (thats me, sweet girl; we dont know yet what your generation will be called) use parenting as a verb. They say were too hands-on, at constant attention, hovering over you, intervening, not letting you just play on your own. And I hear that. But kids cant play on the street until the lights come on anymore because those communal norms have changed, and you cant drink exclusively from the hose because our township doesnt add fluoride to the water. And you wont learn to swim on your own. It turns out that parenting as a verb is as old as the Talmud. We are obligated to teach you certain things, and play is often the best way to teach. And while I may not know how to swim, I can sign you up for lessons, I can splash with you in the pool, and I can teach you how to float. I think that counts.

I love you so much, sweet daughter, and I want to build these memories together. I want to be the best mom for you that I can be. I want to be the mom who joins in, the mom who does, the mom who floats.

Love,

Mama

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I Never Wanted to Get in the Pool. My Daughter (and the Talmud) Changed That. - Kveller.com

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Posted By admin on September 18, 2022

(September 12, 2022 / JNS) There seems to be widespread misunderstanding of what Jewish law says about abortion. Is it a sin? Is it permitted? Is it permitted only under certain circumstances?

Since the overturning of Roe v. Wade, many Jews, including Reform and Conservative rabbis, have stated that Judaism allows abortion. The Rabbinical Assembly, which represents the Conservative Jewish movement in America, released a statement saying, The Committee on Jewish Law and Standards of the Rabbinical Assembly has repeatedly affirmed the right of a pregnant person to choose an abortion in cases where continuation of a pregnancy might cause severe physical or psychological harm, or where the fetus is judged by competent medical opinion as severely defective.

Is this actually true? Does Jewish law allow a woman to terminate a pregnancy for these reasons? Lets look at the arguments and what Jewish law teaches.

First, there is a specific admonition in the Ten Commandments that applies to all humanity, Jew or gentile: Thou shalt not murder. The Torah further states, He who spills the blood of a human in a human, his blood shall be spilled (Genesis 9:6). The Talmud defines a human in a human as a preborn baby in its mothers womb. Thus, Jewish law, as articulated by the major Talmudic sage Rabbi Yishmael, states that abortion is a grave, capital offense, punishable by the death penalty (Sanhedrin 57b).

However, for millennia rabbis have disagreed with each other on interpretations of the Torah, Talmud and other religious writings. So, lets look at other admonitions in Judaism.

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The Tanakh states, God said to him: Before I formed you in the womb, I knew you, and before you were born, I consecrated you; I appointed you a prophet to the nations (Jeremiah 1:5). Here God seems to be stating that an unborn baby is a human being. In Judaism, as in most religions, to murder a human being is immoral and punishable by death.

Some Jews say that the baby has no soul until it is fully born. Yet the Talmud informs us, A lamp is lit for the unborn child above its head, and the child gazes from one end of the world to the other. There are no days in which a person is more blissful than during the days in the mothers womb (Niddah 30b).

Of course, this seems to be an allegory, but it is also implies that a baby has a soul. Elsewhere, the Talmud asks the question, When is the soul (neshama) placed into the human being? It answers, From the time of conception (Sanhedrin 91b). The foremost elucidator of the Talmud, Rashi, explains this passage: Immediately the soul and life are cast into it (Rashi on Sanhedrin 91b).

Despite this, some Jews reference the teaching that only once the babys head has begun to leave the birth canal, or the majority of its body has emerged, is the baby a person (nefesh) (Sanhedrin 72b on Mishnah Ohalot 7:6). There is a problem with interpreting these passages to justify abortion, however, because they are not the full teaching, which concludes, We do not set aside one persons life for that of another. These sources are explaining why the mothers life takes precedence over the baby if a difficult labor is endangering her life. They do not claim that the babys life is worthless, but rather that the baby can be aborted only if it is necessary to save the mother.

But lets take this reading to its extreme and conclude that a baby is not a person until it physically appears during birth. That means that the baby is part of the mothers body during pregnancy (Arakhin 7a). In Jewish law, other than the ritual of circumcision, Jews are forbidden to wound their bodies, with exceptions only for healing and survival (Leviticus 19:28, Deuteronomy 14:1, Talmud Makkot 21a, Talmud Bava Kamma 85a, Mishneh Torah Hil. Chovel u-Mazik 5:1). The rabbis explain that we may not disfigure our bodies because they belong to God (Selichot). Thus, even if the baby were simply a clump of cells, as some who are pro-abortion claim, Judaism does not allow its removal.

Some Jews cite the Talmud stating that, before it is 40 days old, the fetus is mere water (Yevamot 69b). However, the full passage is about when a woman is allowed to eat teruma, food set aside for the priests; it is not about abortion at all. Major authorities in Jewish law teach that one should violate Shabbat to save even a pre-40-day-old fetus (Shmirat Shabbat KeHilkhata 36:2 and 32:3 n.14). This means that even the life of such a fetus is sacred. All of this should give one pause before asserting that Judaism, without reservation, supports abortion.

But what if the fetus is judged by competent medical opinion as severely defective, as the Rabbinical Assembly puts it? Is there any Jewish teaching that says its acceptable to kill an unborn child because it might be defective? The majority of halachic authorities agree that it is forbidden to extinguish life because of deformity, including Rabbi Yehuda ha-Chassid, Rabbi Eleazer Fleckelese, Rabbi Isser Yehudah Unterman and Rabbi Moshe Yonah Zweig.

Only a single halachic authority, Rabbi Eliezer Waldenberg in Israel, permitted abortion in the first three months of pregnancy in cases of extreme deformity, and even he disallowed it if fetal movement is detectable. Most contemporary halachic authorities reject his ruling, which itself is built both on a prior minority opinion and on a misreading of another source, which Rabbi Waldenberg later acknowledged.

What about cases in which a pregnancy can result in great psychological stress? Rabbi Waldenberg generalized from a single 19th-century source to equate great physical need with great psychological need. But with rare exceptions, Judaism does not define physical pain, psychological stress or a prospective change in lifestyle as endangering the life of the mother. There are no references in the Tanakh, the Talmud or any other historic Jewish teaching that would make such an equivalence.

Moreover, those who assert such an equivalence are also disrespecting our Jewish ancestors, who truly did have to make difficult and horrific life-or-death decisions during times of extreme physical and psychological persecution throughout the millennia, whether during the Holocaust, the Russian pogroms, the Spanish Inquisition, the Crusades, the massacres in Granada and Fez or the Jewish-Roman Wars and the destruction of the Temples.

It is important to remember that Judaism was the first society to teach the morality of cherishing the sacredness of human life in all of its forms. Unlike the surrounding societies of the ancient worldwhich practiced child sacrifice and the abandoning of unwanted children to die of exposurethe people of Israel stood for Gods emphatic teaching that all human life has inestimable value. The lesson of Abrahams test on Mount Moriah was specifically intended to illustrate the immorality of killing ones child. Perhaps surprising to those who would attempt to find any lenient opinion, Rabbi Waldenberg himself quoted the Zohar (Shemot 3b) saying that those who terminate a pregnancy drive the Divine Presence (shekhinah) out of the world and bring untold destruction to Earth for which no one seems to know the reason.

This brings us to the only clearly permissible circumstance in which Judaism allows abortionwhen the life of the mother is in jeopardy. In a comprehensive responsum regarding abortion, Rabbi Moshe Feinstein, widely considered the greatest posek of the 20th century, ruled unequivocally that abortion is murder and only permissible to save the life of the mother. Like all Torah laws that have exceptions in cases of possible death, Judaism does allow abortion under circumstances in which the life of the mother is truly in danger, meaning there is a good chance that she will die if she goes through with the pregnancy.

Since the halachic factors in such a decision are nuanced, Jewish law requires a rabbinic court to be involved. The decision to abort would not simply be up to the mother. She must seek the guidance of a competent and compassionate halachic authority (as Rabbi Waldenberg himself required).

Psychological evaluation can certainly be part of assessing the risk to the mothers life, such as a serious concern from a competent psychiatrist or psychologist that the mother will commit suicide if a pregnancy is carried to term. We cannot emphasize enough: When it is a matter of saving the mothers life, abortion is not only permitted, but required by Jewish law, consistent with Judaisms imperative to value and preserve human life.

Judaism encourages discussion and debate and the thoughtful application of Jewish law as technology and society changes, using the traditional halachic process. But when someone states that Jewish law allows abortion without any qualification, that is unequivocally a misrepresentation and distortion of Judaism.

Bob Zeidman is the creator of the field of software forensics and the founder of several successful high-tech Silicon Valley firms.

Daniel Slate is the co-author of The Architecture of Privacy.

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Abortion and Jewish law - JNS.org - JNS.org

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Posted By admin on September 18, 2022

JIM CRAWFORD is determined it wont be so much Talmud as Tallaght mood when Ireland Under-21s host Israel in the Euro 2023 play-off first leg on Friday.

The Jobstown native wont be short of support as the Boys in Green welcome their Israeli counterparts to Tallaght Stadium on Friday night.

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49-year-old Crawford, who played in the Premier League with Newcastle United before enjoying a decorated League of Ireland career with Shelbourne, grew up within a mile or so of the venue.

His family will be among the - hopefully - 8,000 crowd in attendance in Dublin 24 as Ireland look to make history by qualifying for a first-ever Under-21 European Championships.

Crawford is in good company with senior mens boss Stephen Kenny, womens captain Katie McCabe and mens record scorer and caps-holder Robbie Keane from the area.

Fellow Jobstown man Stephen Bradley is manager at Shamrock Rovers - where Crawford was once caretaker boss - as the West Dublin suburb flexes its muscles on the world stage.

And Crawford revealed to SunSport his pride at getting the chance to realise his managerial dreams in front of his hometown support.

He said: It's a proud moment. When I first took over the team and took the boys to Tallaght Stadium it was proud.

Stephen Kenny is from Tallaght as well. You've got Stephen Bradley from Jobstown, Vinny Perth from Killinarden. There's a lot of managers around from Tallaght.

I don't know if it's the water there but it is proud. I'll have a fair bit of family that will be at the game too.

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Its an opportunity thats been a long time coming for Crawford. He was Ireland Under-18s manager for three years before becoming Kennys Under-21 assistant in 2018.

He stepped up to the main job in 2021 after Kenny took over from Mick McCarthy and guided the side through a difficult campaign with home and away wins over Sweden.

Crawford added: I love the whole build-up, getting training sessions right. I know for a fact that it'd take me longer preparing a training session plan than what it is to do it physically.

A lot of detail has gone into it. You're looking at players and you're just hoping you don't pick up any injuries.

I'm looking forward to the game. It's a privilege to be involved in the game and hopefully we get the right result on the Friday. Backed by a packed stadium - that's what we need.

One interesting subplot ahead of the Israeli clash is a first call-up for English-born attacking midfielder Finn Azaz, who is on loan at Plymouth Argyle from Aston Villa.

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The goalscoring midfielder qualifies for Ireland through his Cork-born grandparents - but it also eligible for Israel through his ancestry.

Crawford said: It was a funny one. When I was having the conversation with him he was laughing, saying, 'Of all games to come in, it's against Israel!'

He's a talented player, he's got great energy, he can see passes, score goals, and he's an exciting player.

I seen his game the other night against Oxford and he was outstanding. He's playing an attacking role with Plymouth - and they're a good team, Plymouth.

I seen them play against Derby and when he came on he made a huge difference and they actually went on and beat Derby 3-2.

With Cardiff City left-full Joel Bagan ruled out with a tight hamstring, theres a chance for Shamrock Rovers full-back Andy Lyons - continuing the Tallaght theme - to make his case.

The Naas man will depart for Championship side Blackpool in the winter after the Lancashire side concluded a deal in the region of 400,000 with the Hoops.

And Crawford has backed Lyons - who is right-footed but has excelled on the opposite side for Rovers this year - to make an impact as he steps up to the English second tier.

He said: It opens the door for him, but it's something that in the last window we were aware of.

Even approaching the last window, he was doing very well and since then he's picked up player of the month.

He's scored nine goals this season and he's had numerous assists. He's in a great place coming into the camp.

He's a talented player, he really is, and he's hard-working. He's come into our camps at times and he wasn't playing, but what he did do, and what I do admire, is he got on with it.

He kept his head down and worked hard in training. There was no sulking and that, to me, underlines his character.

When he goes back to Shamrock Rovers, he plays left wing-back. I was curious to see how he was going to play there, and in fairness to him he's been excellent in that position.

It'll be a step up, no doubt about it. I don't know too much about Blackpool, but it'll be a step up for Andy.

It's the volume of games. You're playing Saturday, Tuesday, Saturday, Tuesday. It's a real test of your physical nature, can you keep playing in those games?

Because the intensity of the Championship is different from the intensity in those Europa League Conference games.

But can Andy do it? Yeah, I think he can. He's fit, he's desperate to learn and he's a talent.

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Jim Crawford is loving Tallaght atmosphere as his side set to face Israel in crunch Euro 2023 play-off... - The Irish Sun

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Posted By admin on September 18, 2022

WHILE Christians will be well aware of the exploits of the zealous Elijah, not least in his confrontation with Queen Jezebel and his dramatic ascension into heaven, they probably know little of Judaisms reverence for him as a post-biblical benevolent Saviour. It is this development from the Bible which forms the main section of Matts study.

The author begins by exploring the biblical narrative, arguing that Elijah is portrayed as a sort of Moses redivivus. While in the introduction he raises questions about the storys reliability and the authors motives in its composition, these issues are not tackled in the book itself.

It is the elusiveness of Elijah which Matt seeks to explore, as he uncovers the various portrayals of the immortal prophet; for, whoever Elijah was in real life, he is still active.

Turning to Elijah in the Talmud and Midrash, a very different picture of the prophet is presented, which concentrates on his compassion. Far from remaining in heaven, he constantly returns to earth to help those in need. Indeed, he becomes a supernatural mediator able to reveal even Gods intimate feelings. In contrast to Enoch, who never leaves heaven, Elijah, like Enoch, identified as an angel, is constantly in transit. Yet he remains more human than angelic, a super-rabbi who knows everything from celestial secrets to mundane reality and is able to assume a variety of identities and identifications. Matt concludes this section by discussing Elijah as herald of Messiah, and compares him with Moses, Jonah, and Phineas.

Next, Matt considers the ways in which Elijah inspired the mystics, and examines many aspects of the Zohar, the canonical text of the Kabbalah. The prominence of Elijah enhanced his authority. Sometimes, the prophet appeared to the kabbalists; at others, his words were put into their minds, so that they thought that they were their own. Because of the lack of any biblical reference to Elijahs parents, the view emerged, though it was not universally accepted, that he was always an angel, who came to earth in human form in Ahabs time.

Beyond Judaism, Elijahs influence extended to both Christianity and Islam. Matt examines both John the Baptists and Jesuss links with Elijah in the Gospels. The bond between Jesus and Elijah testifies to the inherent Jewishness of Jesus. Later, Elijah was reimagined as a hermit and founder of monastic life, his cave on Mount Carmel becoming the home of the contemplative community known as Carmelites.

Along with Jews and Christians, Muslims also came to Elijahs cave to venerate the prophet. For Muslims, it became the cave of al-Khidr (the Green One), a figure similar to and at times identical with Elijah.

Next, Matt discusses the place of Elijah in Jewish ritual life all threshold moments: the Passover, a boys circumcision and as part of Havdalah, the service separating the sabbath from the new week. Elijah is also recalled several times a day in the grace after meals.

Finally, meditating on Malachi 3.13, Matt notes that this sending of Elijah means that his quality is present in everyone. He can and does transform us. His story is not just about the past: it is still unfolding, endless.

Clearly, this is a specialised study; but for those who want to get inside the Jewish mindset of the ever evolving use of scripture, it is both enjoyable and invaluable.

Canon Anthony Phillips is a former headmaster of The Kings School, Canterbury.

Becoming Elijah: Prophet of transformationDaniel C. MattYale 16.99(978-0-300-24270-6)Church Times Bookshop 15.29

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Becoming Elijah: Prophet of transformation by Daniel C. Matt - Church Times

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Posted By admin on September 18, 2022

The Crucifixion of St. Peter, by Caravaggio

The church that is in Babylon, elected together with you, saluteth you: and so doth my son Mark.

(1 Peter 5:13, DRB)

Introduction:

In an older post, I had discussed the meaning of the reference to Babylon in 1 Peter 5:13, and included the three most common interpretations of the text. The first, that it is a cryptic reference to Rome, is the oldest, has the support of ancient writers, and is the one favored by the majority of scholars today. The second interpretation argues for the literal Babylon in Mesopotamia, while the third suggests that it refers to a military base in Egypt. A concise argument for the first by Stephen J. Davis in his book The Early Coptic Papacy: The Egyptian Church and its Leadership in Late Antiquity was offered, as well as the testimonies of Papias of Hierapolis (d. ca. A.D. 130), Eusebius of Caesarea (d. A.D. 339), and also Jerome (d. 420). It was noted too that Erasmus of Rotterdam (d. 1536) was the first writer on record to question the fact that the reference to Babylon in 1 Peter 5:13 signified the imperial capital [in keeping with Renaissance skepticism]. What follows then is a rehashing of the three interpretations, with further insight from two additional twentieth century (non-Catholic) scholars; Oscar Cullmann and Daniel OConnor.[1] These will follow in order from what seems to be the least to the to the most probable, so far as purely historical arguments go.

An Egyptian Military Base

The first author to put forward the idea that the Babylon mentioned in 1 Peter was a reference to a military base on the Nile appears to be the French scholar Thodore Reinach (d. 1928).[2] As OConnor notes, the Greek Geographer Strabo (d. A.D. 23) refers to this encampment, but OConnor suggests that it was relatively insignificant in the first century.[3] In any event, in Book XVII in The Geography of Strabo, we read:

In sailing up the river we meet with Babylon, a strong fortress, built by some Babylonians who had taken refuge there, and had obtained permission from the [Egyptian] kings to establish a settlement in that place. At present it is an encampment for one of the three legions which garrison Egypt.[4]

Ultimately, however, OConnor concludes that since there is no clear evidence tending in this direction [i.e. that Babylon in 1 Peter refers to this base], it is not to be taken seriously.[5] He agrees with Cullmann who wrote that one can scarcely acceptthe misguided idea that I Peter 5:13 refers to this rather obscure Babylon.[6] Finally, it was said previously that for his part, Leo Davis also dismissed this idea for lack of evidence.

Babylon in Mesopotamia

This second position is arguably more defensible than the previous, but that is not saying much. For example, it is given as a possible interpretation in Dallas Theological Seminarys The Bible Knowledge Commentary: New Testament, though the author favors the traditional view that it refers to Rome.[7] Additionally, it does find some support in the relatively late and highly suspect apocryphal Acts of Philip (4th c.).[8] Nevertheless, as OConnor notes, the evidence indicates that it is very doubtful whether Peter worked in this area, especially in light of the notation in the Talmud to the effect that Christians did not live in the vicinity until the third century.[9] Based on similar arguments, Cullmann concluded that while the idea cannot [be] completely exclude[d], it is not probable, and is not supported by later Christian tradition, which knows nothing of a missionary work of Peter in these regions.[10] Davis is of the same opinion.[11]

Babylon as a Code Word for Rome

As previously stated, this is the traditional view which finds ample support in the Early Church Fathers, and was uncontested up until the time of Erasmus of Rotterdam (d. 1536).[12] It is also the view favored by the vast majority of scholars today.[13] Furthermore, this position accords with the utilization of Babylon as a code word for Rome in The Book of Revelation (14:8; 16:19; 17:5; 18:2), as well as in various Jewish pseudepigraphal works.[14] Cullmann remarks that the interpretation that the word Babylon in 1 Peter 5:13 refers to Rome is doubtless the most natural, if we approach the passage without prejudice and without first taking into account the controversy concerning Peters stay in Rome.[15] OConnor similarly concludes that since it is fairly obvious, however, that Babylon in [1 Peter] 5:13 is a cryptic term for Rome, it may be said with confidence that by the end of the first century the tradition existed that Peter had lived in Rome and that he had written an epistle while there.[16] This scholarly consensus is reflected in the Encyclopedia Britannicas entry St. Peter the Apostle, which states: If Peter did write 1 Peter, the mention of Babylon in 5:13 is fairly reliable evidence that Peter resided at some time in the capital city. If Peter was not the author of the first epistle that bears his name, the presence of this cryptic reference witnesses at least to a tradition of the late 1st or early 2nd century. Here, of course, the focus seems to be on authorship and Peters Roman sojourn, with the understanding that 1 Peter 5:13 refers to the Eternal City as a given. Therefore, a minority of objectors from the time of the Reformation until the present notwithstanding, the question appears to be more or less settled on strictly historical grounds.

[1] Cf. Oscar Cullmann, Peter: Disciple, Apostle, Martyr, trans. Floyd V. Filson (Waco: Baylor University Press, 2011), 72-78; Daniel OConnor, Peter in Rome: The Literary, Liturgical, and Archeological Evidence (New York: Columbia University Press, 1969), 3-7.

[2] Cf. OConnor, Peter in Rome, 15.

[3] OConnor, Peter in Rome, 16, n. 49. Cullmann adds that the Jewish Historian Josephus also refers to this Babylon on the Nile (Peter, 87).

[4] Cf. OConnor, Peter in Rome, 16, n. 49.

[5] OConnor, Peter in Rome, 48-49. My emphasis.

[6] Cullmann, Peter, 87.

[7] Roger M. Raymer. 2004. 1 Peter. Bible Knowledge Series, edited by John F. Walvoord and Roy B. Zuck. Colorado Springs: Cook Communications Ministries, 857.

[8] Here Philip is reported to have gone to the region of the Parthians and to have come upon Peter there. According to the oldest tradition, however, the apostle to the Parthians is Thomas. OConnor, Peter in Rome, 16.

[9] OConnor, Peter in Rome, 16. Cf. Cullmann, Peter, 86.

[10] Cf. Cullmann, Peter, 86.

[11] Stephen J. Davis, The Early Coptic Papacy: The Egyptian Church and its Leadership in Late Antiquity (New York: AUC Press, 2017), 5.

[12] Joseph MacRory, St. Mark, in The Catholic Encyclopedia. Vol. 9 (New York: Robert Appleton Company, 1910). Retrieved 17 Sept. 2022 <http://www.newadvent.org/cathen/09672c.htm>.

[13] Davis, Coptic Papacy, 4-5.

[14] Cullmann, Peter, 85. With regards to the Jewish pseudepigraphal literature, he lists: Sibylline Oracles (V, 159), Apocalypse of Baruch (11:1), Fourth Esdras (3:1; 28:31) Cullmann, Peter, 85.

[15] Cullmann, Peter, 85-86.

[16] OConnor, Peter in Rome, 18.

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Rome, Babylon, and 1 Peter 5:13 Revisited | Nicholas Gulda - Patheos

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Posted By admin on September 18, 2022

(September 9, 2022 / JNS) The Canadian city of Toronto has launched a new initiative aimed at educating citizens about modern-day anti-Semitism in the city.

The Toronto for All campaign will include posters on transit centers, on social-media outlets run by the city and a webpage with information about anti-Semitism, the Jewish community and more. It is being conducted with input from a Community Advisory Committee made up of members of the Jewish community, among them Jaime Kirzner-Roberts, the director of policy at the Friends of Simon Wiesenthal Center.

It comes at a critical time as the Jewish community remains the most targeted group for hate crimes in the city, she said. Anti-Semitism didnt start nor end with the Holocaust, and while it is the oldest hatred, its sadly as prevalent today as ever.

The 2021 audit of anti-Semitic incidents in the city by the Toronto Police Service showed that the Jewish community was the most-targeted group for hate crimes. Of the 257 hate crimes committed in 2021, 56 of them targeted the Jewish community with another 14 being multi-bias crimes in which the victim identified as both Jewish and another minority.

The Centre for Israel and Jewish Affairs was also involved in the campaigns creation and tweeted this week: We hope this campaign will illuminate the challenges faced by the Jewish community and that it will inspire all Torontonians to unite against anti-Semitism. Like most hate, so much of anti-Semitism is rooted in ignorance, and the best way to combat it is through education.

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This is the 12th such campaign the city has run; it will continue through October. Previous efforts have focused on ageism, anti-black racism and Islamophobia.

Our Toronto for All campaigns have helped us create dialogue about confronting these types of hatred and how we can work together to fight these narratives, said the citys mayor, John Tory. This campaign has been developed with the community to address an extremely troubling rise in anti-Semitism and acts of hatred against the Jewish community. I am proud to support this campaign, and my hope is that it will help us reduce anti-Semitism in Toronto so we can continue to create a safe city for everyone.

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Toronto launches awareness campaign to combat anti-Semitism

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