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Get to the rec center to get fit in 2022: Talk of the Towns – cleveland.com

Posted By on January 11, 2022

BROADVIEW HEIGHTS, Ohio -- Did you put on a few pounds over the holiday season like so many of us? Heres the best deal in town for working off those pounds: A membership at the Broadview Heights Recreation and Community Center is affordable, convenient and fun.

For just $210 a year, an adult (19 to 59) can:

Have free use of the fitness center and indoor track during open hours

Have free use of the natatorium and gyms during open swim/gym time

Receive discounts on select programs and activities

Receive discounts on room rentals and birthday parties

Membership fees for other groups include the same amenities: College student (18 to 23) -- $105, Senior (60 and older) -- $95, Family -- $355, Youth (up to age 18) -- $105, Veteran -- $95, two adults or one adult and children -- $335.

Go to http://www.broadview-heights.org for full information.

The center also offers a variety of classes for all ages and interests:

Group Exercise Classes. Classes are offered in packs of five classes or three-month unlimited. Passes for members start at $35 for five-pack and $120 for unlimited. Resident and non-resident passes for those who arent center members are offered at a higher rate.

To purchase your pass, go to http://www.bhrec.org/register and log in. Once you have done so, navigate to Pass Purchase or Pass Renewal. Select the type of group exercise pass you would like to buy and add it to your cart. Continue through to the payment screen.

They also have a new, streamlined check-in process (hint: no waiting at the desk). As always, you may reserve your spot online or just drop in. If you have a pass, you can head straight to your class to sign in. Anyone purchasing a single class Drop In must stop at the desk to pay, then can take your receipt to the instructor.

SilverSneakers Classes. Did you know that you dont have to be a member of SilverSneakers to take a class? A group exercise pass is required to take these classes without a SilverSneakers membership.

SilverSneakers classes are offered five days per week. Classes include Classic (beginner introductory class), Cardio Circuit (intermediate cardio), Yoga, Ener Chi and the new aquatics class, Silver Splash. Check out http://www.bhrec.org to learn more. All SilverSneakers classes are listed in green on the printable Group Exercise schedule.

Youth Golf Lessons. Youth Golf Lessons for kids ages 7-16 will be held at the Broadview Heights Indoor Golf Simulator. No rainouts, and a great learning environment. Participants will receive instruction on the basics of the golf swing and the rules and etiquette of the game.

Children need to bring their own clubs and water bottle. Each participant will also receive a gift certificate for four free hours on the golf simulator included in the lesson price. Sessions run once per week for five weeks. Class maximum is 6 participants. 4 to 5 p.m. Thursdays, Jan. 13 through Feb. 10; 9 to 10 a.m. Saturdays, Jan. 5 through Feb. 12. Fees: member $80, resident $85, non-resident $90.

Newly elected North Royalton Ward 5 Councilwoman Dawn Carbone-McDonald (second from left) was recently officially sworn into office. The oath of office was administered by Broadview Heights Mayor Sam Alai, right. Also pictured is Dawns husband, Michael McDonald, and her mother, Louise. (Photo Courtesy of Dawn Carbone-McDonald)

New councilwoman: Newly elected North Royalton Ward 5 Councilwoman Dawn Carbone-McDonald was officially sworn into office Jan. 1 for her first term on City Council in a private family ceremony. The oath of office was administered by Dawns cousin and Broadview Heights Mayor Sam Alai. Dawns husband, Michael McDonald, and her mother, Louise, were also in attendance.

Fond farewell: Brecksville City Council said goodbye and thank you to three members for their over 50 years of combined service to the community: Lou Carouse, who served an unprecedented 32 years; Kim Veras, who served eight years; and Council President Mike Harwood, who served 12 years.

Harwood served as council vice president for six years and council president for four years, serving 10 of his 12 years in a leadership role.

In January, City Council will entertain Resolutions of Commendation for the three outgoing council members, noting their many contributions to the city. Thanks go to all of them for their dedication to Brecksville and their tireless efforts in representing the best interests of our community.

Presidents list: Capital University is pleased to announce that Em Kmiecik of North Royalton was named to the Presidents List for the fall 2021 semester.

Capital has three lists denoting academic distinction among full-time, degree-seeking students: Presidents List, Provosts List and Deans List. The Presidents List indicates the highest level of academic distinction. To be named to the Presidents List, students must have achieved a grade point average of at least 3.85.

Free celebration: The Maltz Museum of Jewish Heritage will be free and open to the public Monday, Jan. 17, featuring the special event, Hear Our Voices: Annual MLK Day Celebration.

Rooted in the Jewish value of respect for all humanity, the museum is proud to honor the legacy of the Rev. Dr. Martin Luther King Jr. with an all-day celebration, including free museum admission, virtual family activities and an online program featuring special guest Dr. Khalid el-Hakim, founder of the Black History 101 Mobile Museum.

All activities are free. Advance registration is required. Visit http://www.maltzmuseum.org/MLK for more information and to register.

Let the Brecksville, Broadview Heights and North Royalton communities know what is going on with your organization, church, school, business or family. Email me at shirleymac48@att.net.

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Get to the rec center to get fit in 2022: Talk of the Towns - cleveland.com

Hundreds of Biden Nominees Are Unconfirmed Amid G.O.P. Blockade – The New York Times

Posted By on January 11, 2022

In July, President Biden announced that he intended to nominate Deborah E. Lipstadt, a renowned Holocaust scholar, to lead a new office at the State Department assigned to battle soaring antisemitism around the globe.

The decision drew praise from more than 20 liberal and conservative Jewish groups, all of whom were impressed with Dr. Lipstadts sterling credentials and her reputation for standing up to antisemitism wherever she saw it, whether it was neo-Nazi marches in Charlottesville, Va., or a liberal icon in Congress.

Yet nearly six months later, Dr. Lipstadts nomination remains in limbo, thwarted by Senate Republicans who have complained that she criticized some of them on Twitter.

Dr. Lipstadt is among the most prominent of hundreds of Biden nominees whose bids for Senate-confirmed jobs have languished because of partisan dysfunction or personal pique. In a rare though hardly shining example of comity, members of both parties agree the confirmation system is a contentious mess, owing in part to what Senator Mitch McConnell, Republican of Kentucky and the minority leader, has called turf problems.

The problem appears to be the worst it has ever been. A year after Mr. Bidens inauguration, only 41 percent of his nominees for Senate-confirmed posts have been approved, according to a new analysis by the Partnership for Public Service, a nonpartisan group that seeks to make the federal government more effective.

Mr. Biden, for his part, has issued nominations at a faster pace than President Donald J. Trump did, but slower than Presidents Barack Obama and George W. Bush, according to the analysis. Regardless, it has taken an average of 103 days for the Senate to confirm Mr. Bidens nominees about a month longer than in the Obama administration, about twice as long as in the Clinton administration and nearly three times as long as during the Reagan era.

Youre seeing a broken system breaking down even further, and in an election year its not going to get better, said Max Stier, the Partnerships chief executive. We need a political Geneva Convention, to distinguish between legitimate partisan differences and the destruction of our core government infrastructure.

Late last month, Senator Chuck Schumer, Democrat of New York and the majority leader, agreed to schedule a potentially contentious vote on imposing sanctions on the company behind a Russian-laid natural gas pipeline to Germany to satisfy Senator Ted Cruz, Republican of Texas, who had blocked scores of State Department nominees over the issue. Soon afterward nearly 40 nominations cleared the Senate, including Mr. Bidens picks to be the U.S. ambassadors to China and Japan. But scores of others remain stuck.

The truth is that some Republicans unprecedented obstructionism is straining the system to the breaking point, Senator Bob Menendez, Democrat of New Jersey and the chairman of the Foreign Relations Committee, said on the Senate floor last month, adding that the situation was forcing the president to operate without critical national security officials in place, leaving our nation weakened.

Charts supplied by a staff member for the committees top Republican, Senator Jim Risch of Idaho, suggested the committee was moving faster on nominations than in the previous Congress, when Mr. Risch was the committees chairman.

But more than 15 other Senate committees have jurisdiction over some nominations. And the foot dragging extends beyond blocking committee hearings on nominees.

Last month, Senator Tom Cotton, Republican of Arkansas, briefly refused to confirm five U.S. attorney nominees from Democratic-leaning states, demanding on the Senate floor that Senator Richard J. Durbin, Democrat of Illinois, first apologize for interrupting him more than eight months earlier during a hearing. The Senate voted to confirm all five nominees soon after Mr. Durbin apologized.

This month, the White House resubmitted more than 100 nominations after the Senate adjourned for the December recess without taking action on them. Some of those nominees have been waiting nearly a year to begin work, including Dilawar Syed, who was originally nominated in March as deputy administrator of the Small Business Administration. Republicans stated objections to confirming Mr. Syed, who would be the highest-ranking Muslim in the federal government, include his work for a Muslim advocacy group. But they also have cited their opposition to the Small Business Administrations decision to approve pandemic aid to abortion providers.

Mr. Biden also renominated Ed Gonzalez, the sheriff for Harris County, Texas, to lead Immigration and Customs Enforcement, after originally nominating him in April. Despite its critical role in controlling the flow of immigrants over the southern border, ICE has not had a permanent leader since 2017.

Into this maelstrom went Dr. Lipstadts nomination.

The White House announced in late July that Dr. Lipstadt would lead an expanded office at the State Department focused on tracking and countering the rise of antisemitism abroad. For the first time, the role would carry the rank of ambassador, requiring Senate confirmation.

Mr. Risch declined last month to say when Republicans would consent to a hearing on Dr. Lipstadts nomination. Mr. Risch and other Republicans have alluded to the holdup being tied to a tweet from Dr. Lipstadt about Senator Ron Johnson, Republican of Wisconsin, who also sits on the Foreign Relations Committee.

In March, Mr. Johnson dismissed the Jan. 6 Capitol riot, saying in a radio interview that he might have felt more threatened had the rioters been Black Lives Matter and antifa protesters instead of Trump supporters who love this country, that truly respect law enforcement.

Within days, Dr. Lipstadt tweeted a link to an article about Mr. Johnsons comments and added, This is white supremacy/nationalism. Pure and simple.

Republicans are said to be mulling asking Dr. Lipstadt to publicly apologize to Mr. Johnson before allowing her nomination to proceed.

Dr. Lipstadt, 74, is the Dorot professor of modern Jewish history and Holocaust studies at Emory University, and founding director of Emorys Institute for Jewish Studies. Presidents of both parties have recognized her scholarship and nominated her for leadership roles at the United States Holocaust Memorial Museum.

Dr. Lipstadt has written six books on antisemitism, the Holocaust and Holocaust denial. In 1993, the English writer David Irving sued her and her publisher, Penguin Books, for libel in Britain, after she described him in one of her books as one of the worlds most dangerous Holocaust deniers.

In 2000, Mr. Irving lost the case, in a verdict that was a sweeping condemnation of him and Holocaust denialism. Dr. Lipstadt documented the 10-week trial in her book History on Trial, which became the basis of a 2016 film, Denial.

Dr. Lipstadt has a long history of using Twitter and other public forums to criticize politicians on the right and left. In 2019, she sharply criticized Representative Ilhan Omar, Democrat of Minnesota, for characterizing pro-Israel Americans as a political influence in this country that says it is OK for people to push for allegiance to a foreign country. Such statements are part of the textbook accusations against Jews, Dr. Lipstadt told a reporter for Jewish Insider.

Later the same year, after Mr. Trump rejected white supremacy in a statement after shootings in El Paso, and Dayton, Ohio, Dr. Lipstadt told Jewish Insider that his words were insufficient. While it was good to hear him finally utter those words white supremacy lumping this issue with mental health and gun control obscures the fact that white supremacy is amongst the primary, if not the primary, motivating factor of these domestic terrorists, she said.

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Hundreds of Biden Nominees Are Unconfirmed Amid G.O.P. Blockade - The New York Times

The Holy Name of God | | news-journal.com – Longview News-Journal

Posted By on January 9, 2022

What is your fathers name? For most people, that question is easy to answer. Now, what is your heavenly Fathers name? Most Jews and Christians would find it difficult to answer that question. When God sent Moses to deliver the children of Abraham that were slaves in Egypt, they did not yet know or serve God.

Moses asks God, Behold, I am going to the sons of Israel, and I will say to them, The God of your fathers has sent me to you. Now they may say to me, What is His name? What shall I say to them? God said to Moses Thus you shall say to the sons of Israel, Yehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is My memorial-name to all generations. (Exodus 3:13-15)

In Hebrew Gods name is (YHWH). It is called the tetragrammaton the four letters. It appears 6519 times in the Bible. The Jewish Publication Society Tanakh (Old Testament) uses HaShem (the Name) wherever appears in the Hebrew text. So why do you not find Yehovah in most translations of the scriptures? Tradition! There are various reasons for the tradition, all seeking to honor the name. Some say it is replaced with Lord to avoid mispronouncing it and thereby taking it in vain. Others consider the name too holy to speak outside of the Temple which was destroyed in 70 A.D.

There are two reasons why it is important to know and use Gods name. The first is helps us build our relationship with Him. My name is Dr. Samuel Abbate. People that only know me on a professional basis address me by that name. My wife, friends and family address me as Samuel. When we address our Father by title instead of by name, we create a distance that He never intended. We should address our loving Father by His name.

The second reason is it helps us correctly understand the Scriptures. All four Gospels (Matthew 3:3, Mark 1:3, Luke 3:4-6, John1:23) quote Isaiah 40:3. The voice of one crying in the wilderness: Prepare the way of the Lord (Yehovah); Make straight in the desert a highway for our God. The Gospels teach that John the Baptist is that one and he is announcing the coming of the Messiah. More than that, He is announcing that Messiah is not just a man but God the Father in human form. We miss that truth when we read Lord and think that it is just a title of respect for the Messiah.

In John 10:30 Jesus said, I and the Father are one. One meaning unity. This echoes Deuteronomy 6:4 Hear, O Israel! Yehovah is our God, Yehovah is one! One in Hebrew is ehad, which also indicates unity.

Let us call our loving Father by His name with all reverence and respect. He is our Abba! Father! (Galatians 4:6).

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The Holy Name of God | | news-journal.com - Longview News-Journal

Remains of ancient synagogue unearthed in Turkish resort town – Ynetnews

Posted By on January 9, 2022

The remains of an ancient synagogue dating back as far as the 7th century have been discovered in a resort town on Turkeys Mediterranean coast.

The synagogue was found recently in the town of Side, not far from the tourist hotspot of Antalya, in southern Turkey.

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Bird's-eye view of the remains of an ancient synagogue unearthed in Side, Turkey

(Photo: Demirren Haber Ajans, Anadolu University)

Among the remains was a plaque with a menorah motif and an inscription in Hebrew and Greek stating that it was donated by a father in honor of a son who passed away at a young age. The plaque ends with the Hebrew word Shalom.

The town was home to Jews for centuries, but until this discovery, there was little evidence of Jewish life there beyond a few records from the late Byzantine period.

Since 2014, Turkish authorities and the towns own citizens have worked together to try to preserve some of its history.

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The floor of the synagogue in Side, Turkey, features a plaque with Greek and Hebrew inscriptions

(Photo: Demirren Haber Ajans, Anadolu University)

That year was a turning point for Side in terms of research and conservation, said Feritah Alanyali, an archeologist from Anadolu University who is leading the excavations, according to the Turkish Jewish news outlet Avlaremoz. Many works have been done that could not be done until now.

Though today Side is a popular destination for Russian and European tourists, in ancient times it was an important Mediterranean port city, adopting Greek culture after its conquest by Alexander the Great in 333 B.C.E. It maintained a Greek identity until it was abandoned in the 12th century after the conquest of Anatolia by the Seljuk Turks.

The city was ultimately repopulated at the end of the 19th century by Turkish Muslim immigrants from Crete and saw a building boom during the 20th century, thanks to the rise of tourism in the Antalya region.

It was that uncontrolled building that covered up much of the ruins of ancient Side, including the synagogue, which was found beneath an old house.

Alanyali hopes that when more structures in Side are removed over the next 4 to 5 years that its ancient ruins, including the synagogue, will be intertwined with the towns infrastructure like they are in other ancient cities such as Rome.

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Remains of ancient synagogue unearthed in Turkish resort town - Ynetnews

Growth spurt for Sinai funeral home as it marks 120 years J. – The Jewish News of Northern California

Posted By on January 9, 2022

The year was 1937 when 28-year-old David Rubenstein, an attorney early in his career, became an unofficial leader for the San Franciscobased Jewish funeral home known today as Sinai Memorial Chapel.

He served as legal counsel for the local chevra kadisha (the volunteer group in charge of Jewish burials), awaiting his entry to the board, which could only happen with the death of a serving board member. Rubenstein finally joined the board 26 years later, in 1963. Sadly, his length of service would be short, as he died just five years afterward.

Throughout his long association with Sinai, Rubenstein would bring home stories about people who had passed away [whose loved ones] were helped through Sinai, recalled his son, Michael Rubenstein. The younger Rubenstein, now 77, was Sinais board president from 2016 to 2018, a position he largely aspired to in order to honor the memory of my father.

The mitzvah of honoring ones parents, included in the Ten Commandments, is a very big part of the mission at Sinai, which has been providing dignified, Jewish burials since its founding in December 1901. The only Jewish nonprofit funeral society in the West, and one of just a handful in the United States, Sinai is one of the oldest of all funeral homes in the country under continuous ownership.

On Jan. 11 120 years after its formation Sinai Memorial Chapel will be celebrating its history and long service to the Bay Area Jewish community with a Zoom event open to the public.

The event, part of Sinais hourlong annual board meeting, will feature historical photos and aerial drone video footage for a birds-eye view of the cemeteries under Sinais umbrella. Rabbi Shlomo Zarchi of Congregation Chevra Thilim in San Francisco will give an opening prayer and Cantor Arik Luck of Congregation Emanu-El will sing, with remarks from honorary board member Grace Rosenberg; Rabbi Sarah Graff of Congregation Kol Emeth in Palo Alto; Bruce Feldstein, founding director of Jewish Chaplaincy Services; Paul Cohen of S.F. Congregation Shaar Zahav and others. (See schedule at tinyurl.com/Sinai120-program.)

According to the Torah, Moses lived to the age of 120, which is one reason Jews offer the blessing ad meah veesrim, may you live to be 120.

In fact, the institution which operates funeral homes in San Francisco, Palo Alto and Lafayette, and cemeteries in Colma, Briones (near Walnut Creek) and Oakland is experiencing something of a growth spurt.

Sinai acquired a fourth cemetery, Home of Peace in Oakland, on Jan. 2 and took over the management and operation of Home of Eternity, also in Oakland, in 2019. Home of Peace is a small, Orthodox cemetery with a history dating back 133 years, while Home of Eternity is even older, as it was the East Bays first Jewish cemetery when it opened 156 years ago inside Oaklands historic Mountain View Cemetery.

Moreover, Sinai cut the ribbon on a new Palo Alto office about two months agoreplacing the Redwood City outpost that closed during the early days of Covid-19.

Throughout the course of the pandemic, Sinai has found its mourner care program more utilized than ever, according to Sam Salkin, the funeral homes executive director since 2010. For example, in 2020, as many as 700 mourners said yes to bereavement counseling with someone on Sinais team of licensed social workers a significant increase of previous years, Salkin noted.

Theyre home, and theyre isolated, Salkin said of the bereaved. And they probably didnt exactly get to have the funeral or the mourning process, or sitting of shiva, the way they might have imagined it in their heads, and they need support.

As of now, indoor chapel services are on hold due to the spread of the omicron variant, and mourners must be fully vaccinated and wear masks in order to attend funerals held graveside.

Joan Laguatan, a board member and chair of Sinais annual meeting committee, in preparation for the 120th-anniversary celebration, has spent months poring over Sinais archival documents, many of which are housed at the Magnes Collection archive at UC Berkeleys Bancroft Library. Through her research, she learned that Sinai Memorial Chapel emerged in 1901 as Hebrew Funeral Parlors, was later renamed Hebrew Burial Association and, in 1937, took on the name Sinai Memorial Chapel.

At first, Sinai was a benevolent society that had only one goal: to bury Jews who could not afford a funeral. But then an idea emerged that would ensure Sinais longevity.

We dont have to bury just poor Jews. We can bury Jews who have money and who can pay us, and we can take the profits from the pay for service burials, and use those profits to pay for the people who cant afford it, Rubenstein said. The primary purpose of Sinai is to make sure that we can always give a decent, dignified funeral to those who couldnt afford it, but also to do the same thing for the people who can afford it.

In general, the funeral industry follows a for-profit business model, and most Jewish funeral homes subscribe to a specific stream, be it Orthodox, Conservative or Reform. Sinai prides itself on being all-inclusive as well as nonprofit.

We serve the entire spectrum of the community, Salkin said. We serve people who are atheists, and we serve people who are Chabadniks. We serve Karaites, where in some communities [they] would not be considered Jewish, and we embrace them as one of us. Weve served the LGBTQ community long before anybody put those five letters together We serve transgender Jews.

Sinai also facilitates cremation services for Jews who request it.

In other places, that would be considered a shanda [disgrace] or outside the norms, Salkin said.

Salkin describes Sinai as cemetery agnostic, meaning a person can choose to have a Sinai-organized Jewish funeral and be buried wherever they wish. We do not steer them toward our cemeteries, he said.

Of all the changes Sinai has undergone over the years, one noticeable shift occurred in 1986, when women were named to the board for the first time. Before that, only men could serve.

Today, the 17 voting board members are nine women and eight men.

Laguatan, in her research, found minutes from early board meetings, with one including a motion to allow board members wives into a dinner in 1935. They rejected it, Laguatan said. Now, obviously, its so balanced And I think theyve come a long way.

If you look at our board members, Salkin added, we have geographic diversity. We have religious-stream diversity, we have gender diversity, we have sexual orientation diversity. And we have age diversity. And diversity was not part of the picture two generations ago, or a generation and a half ago.

How would David Rubenstein view Sinais evolution if he were alive today?

Its hard to say how he would respond to keeping up with the times, since hes been gone for more than 50 years, son Michael said. But I think he would have been pleased at the growth of Sinai and the breadth of the membership on the board.

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Growth spurt for Sinai funeral home as it marks 120 years J. - The Jewish News of Northern California

The One Resolution You’ll Keep – Tablet Magazine

Posted By on January 9, 2022

Everything I ever needed to know about New Years resolutions I learned in eighth grade.

It was 2003, during the week that Jews around the world start reading the book of Shemot, or Exodus, and my teacher, Rabbi Pressman, made a deal with us, his adolescent students: If you read through the parsha, twice from the chumash and once with the Targum, for five weeks in a row, Ill give you $10or 40 points to be distributed on your upcoming exams.

It must have been one of those dreary December school days that began before sunrise, so I balked at this unwanted interruption. But when the rabbi reiterated his offer the next week, I decided to take him up on it, finishing that year with a perfect test average, aided mightily by those valuable bonus points for consistently reviewing the weekly portion.

As many around the world launch 2022 with vast to-do lists, vowing to improve everything from their diet to their finance, I cant stop thinking about Rabbi Pressman, and the lesson he taught me, one that has sustained me well past the eighth grade. He didnt suggest steps to leading a spiritual life or ways to become more religious. He never spoke in such amorphous terms; instead, he tapped into the rabbinic commandment of shnayim mikra vechad targum, an obligation to review the weekly Torah portion twice in Hebrew and once in translation. It may not sound like a very inspiring pursuit, but, as Rabbi Pressman understood perfectly, it was a great introduction into a bit of wisdom that Judaism teaches us all: If you want to change your life, its perspiration, not inspiration, youll need. Change doesnt come from wishin and hopin; it comes from doing.

Even, or especially, doing something that isnt exactly always a thrilling pleasure. Like shnayim mikra: While Jews traditionally read the Torah on a 50ish-week cycle in the main sanctuary of our synagogues, the Shulchan Aruch, the source for normative Jewish law, declares that everyone is obligated to review the weekly portion individually. You can discharge part of this obligation by reading along with the Torah reader; however, you still need to proceed through the weekly reading one more time in Hebrew and then another time in translation, for which many rely on the Aramaic Targum Onkelos.

What do you get if you take on the practice of shnayim mikra? As I learned back in junior high, you get a master class in habit-forming behavior, the only sort thats going to set you on the path to real growth. The process works on three levels: 1) its centered on the practice of an entire community; 2) there is an obligation to do it; and 3) the words never change.

That last point is particularly poignant. Each year, I review the same creation story, the same Exodus, the same Leviticus, but I see the words and happenings from my current point of view. Reflecting on the patriarchs and matriarchs finding one another changed when I met the person I was meant to marry. Understanding sibling and parental strife changed as my family expanded, we experienced loss, and we tried to decipher moving guidelines for contemporary health practices. I dont only read the portion one time, though; each year I read the story twice and the interpretation once. Each time through the text, I can reflect on what I believe has happened, and then Im forced to take a different view, the view of the Targum, a translation that I dont always understand but respect and study nonetheless. The logic is simple and unassailable: First, do something. Second, do the same thing again. Third, reflect on how the same thing changes as you do. And, finally, do something that forces you to step out of your own head for a short spell, to get a thoroughly different point of view.

This logic has compelled me to continue with the practice of shnayim mikra long after Rabbi Pressman delivered on his promise of extra points. Ive found ways to do shnayim mikra in just about any imaginable place, from Cancun to Latvia. Whether with my tattered chumash, a brand new Artscroll, or a glowing iPhone screen featuring Sefaria, each day is punctuated by checking in with shnayim mikra. I know what the Torah portion of the week will be, so I am connected to my community, and I stay grounded in the annual retelling of the parsha because it will hit me differently this year whether its the mikra or the Targum, the traditional reading or the translation. Beyond sticking with my communitys reading, I feel a Duolingo-level pressure to maintain my streak. Put simply, I havent broken my resolution in nearly 20 years; if the same was true of everyone else, cupcake shops would go out of business and there would be a gym around every corner.

And I have Rabbi Pressman to thank for that. Recently, I picked up the phone and, after nearly two decades, called my wise old teacher. I told him that I was still at it, still studying, and thanked him for instructing me not only in Torah but also in how to live a life of purpose, consistency, grit, and dedication. And if you, too, are looking for a new years resolution you could actually keep, there are few better Jewish paths to take than saying yes to shnayim mikra. Sure, Daf Yomi, the reading of one page of Talmud a day, is way more popular, with hundreds of thousands of learners all getting together, in person and online, to study. And plenty of other Jewish texts offer you the pleasure of a small dose of learning over days, weeks, and months, from the ancient Mishna to the writings of the Chofetz Chaim and his warnings against gossip. You can study any or all of them. But let me make a special case for shnayim mikra, because its not only January but also the time when we read the book of Shemot, whose name, spelled in Hebrew, also makes up the acronym shnayim mikra vechad targum. So forget about living healthy or being more responsible with money or any other generality youre inclined to promise now but fail at soon. Make a much more mundane commitmentjust a few pages of text every weekand youll learn not only the truth of Torah but also the supreme satisfaction of finally learning how to keep your new years resolutions.

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The One Resolution You'll Keep - Tablet Magazine

Zan* and the Art of Motorcycle Insurance | Steven Greenberg | The Blogs – The Times of Israel

Posted By on January 9, 2022

I rode this sexy machine (sexy in the old-man, never-heard-of-fuel-injection sense of the term) almost every day for 15 years. Rain or shine, night or day, over some of the most congested roads in the countryit was my primary mode of transportation.

It was risky behavior, no question. And because the likelihood of getting squashed was far greater than that of the Volvo owners I frequently left in my dust, I paid a hefty premium on my mandatory insurance (bituah hova in Hebrew Israels government-mandated personal vehicle injury insurance). How hefty? Nearly FIVE TIMES more than even the smallest automobile.

Its a simple actuarial reality: greater risk equals greater premium. We all tacitly accept it, and we all pay it. Motorcyclists pay higher insurance ratesso do smokers, mountain climbers, and skydivers. These higher rates dont prevent people from engaging in risky behavior, but they do force them to bear their fair share of the potential cost to society. Nobody complains.

What does this have to do with COVID?

Emmanuel Macrons recent tirade against the unvaccinated, which echoes similar sentiments from our own Prime Minister, is governmental impotence incarnate. Frustrated by the ineffectiveness of their vaccine policies, they seem to be trying a more of the same, but with vitriol approach.

In parenting terms, the current approach to raising vaccination rates is equivalent to trying to get your teenager to clean her room by relentlessly calling her a slob. It doesnt work (believe me, Ive tried). But you know what does work? Making her pay for cleaning services.

No Such Thing as a Free Lunch (or Healthcare)

Why are governments really so up in arms about vaccination? Its not principle. Its because its insanely expensive to build and maintain the healthcare infrastructure needed to care for the pandemic of the unvaccinated currently afflicting us. Its not impossible to add the capacity of care for the large portion of the populace that will potentially need it because theyve chosen to forgo vaccination its just really costly.

So why are we still giving the unvaccinated a free ride?

In Israel, we pay a hefty national health insurance tax a bit over 3% on the first NIS 6K or so of income and 5% on income above this, up to a cap. This, on top our already heavy overall tax burden, compared to other OECD countries. Add to that the private health insurance many of us carry, and its a sizable chunk of change every month, by any standards.

Rather than publicly vilifying those who have chosen the clearly risky behavior of not vaccinating themselves and their children, lets just accept it. Of course, like any other risky behavior, their behavior carries a price tag. So, starting tomorrow, double the health tax for those eligible for vaccination, but who choose not to vaccinate themselves. Or triple it. Encourage private insurance companies to follow suit, including those who provide travel insurance. Use the revenue generated to fund whatever temporary medical facilities are required to accommodate the additional COVID patients, and to fund the long-term care theyll potentially require.

As Ive written before, meanness is not effective policy. In government as in parenting, coercion needs to be smart and, crucially, dispassionate. Lets stop wasting time and deepening societal divisions by hating and humiliating the unvaccinated, and simply make them pay their fair share.

Steven Greenberg is an award-winning novelist (see https://amzn.to/3oJLA8g) , a professional writer (see http://sdg.co.il), and a full-time cook, cleaner, chauffeur and single dad for three amazing children (see his dishpan hands). Born in Texas, Steven grew up in Indiana and emigrated to Israel just months before the first Gulf War in 1990. He's a former combat medic in the Israel Defense Forces, who never learned to properly salute despite his rank of Sergeant. And he's a career marketer, who's run a home-grown marketing boutique since 2002.

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Zan* and the Art of Motorcycle Insurance | Steven Greenberg | The Blogs - The Times of Israel

Governor Abbott Appoints Five to the Texas Holocaust, Genocide and Anti-Semitism Advisory Commission – Office of the Texas Governor

Posted By on January 9, 2022

January 6, 2022 | Austin, Texas | Appointment

Governor Greg Abbott has appointed Jeffery Beck and Kenneth Kenny Goldberg to the Texas Holocaust, Genocide, and Antisemitism Advisory Commission for terms set to expire on February 1, 2023. Additionally, the Governor appointed Lucy Taus Katz Providence Umugwaneza for a term set to expire on February 1, 2025 and appointed Rabbi Ilan Emanuel for a term set to expire on February 1, 2027. The advisory commission shall conduct a study on anti-Semitism in the state, provide assistance to schools, and meet with appropriate representatives of public and private organizations to provide information in addition to various education duties around the state.

Jeffrey Beck of Dallas is Chairman of the Board of United Texas Bank, Quantum Holdings, and Beck Ventures. He is national board member for the Jewish Federation of Greater Dallas, and sits on various boards for the country of Israel as well as a University of Miami board. Beck previously served as the National Board chair for the American Senior Housing Association. Beck received a Bachelor of Business Administration from the University of Miami.

Kenneth Kenny Goldberg of Dallas is retired from Gold Metal Recyclers, which he founded in 1976 and eventually merged with European Metals Recycling Company in 2011. Goldberg is past president of the Jewish Community Center and has served many non-profit organizations. Goldberg received a Bachelor of Business Administration in Finance from The University of Texas at Austin.

Lucy Taus Katzof Austin is the Vice President of Customer Service and Sales for Katz Builders, Inc. She is a Hidden Child Holocaust Survivor and was hidden by a Catholic Family in Poland during the Holocaust in order to save her from Nazi capture. She has been active in creating awareness worldwide about the Holocaust and Genocide since she was 17 years old. She is a member of the Steering Committee of Decedents of Holocaust Survivors in Central Texas, Lifetime Director for the Texas Association of Homebuilders and the National Association of Homebuilders, and former president of both the National Association of Remodelers Industry and the National Kitchen and Bath Association, both in Austin. Katz attended Temple University. She and her husband Joel are members of Temple Beth Shalom, Austin.

Providence Umugwanezaof San Antonio is the Founder of the Kabeho Neza Initiative.She is a survivor of the 1994 Genocide against the Tutsi in Rwanda where she lost her parents, five siblings, and numerous extended family members. She volunteers with fellow Rwandan Genocide survivors to advocate for women and girls who were assaulted and infected with HIV/AIDS during the Genocide. She currently leads educational programs in the U.S. to educate and raise awareness.Umugwaneza received a bachelors degree in Administrative Science from the University of Kigali in Rwanda.

Ilan Emanuelof Corpus Christi is Rabbi of the Congregation Beth Israel. He is a former board member of the South West Association of Reform Rabbis and a former board member of the Lincoln Jewish Community School Board and the Lincoln Jewish Federation. He is a member of the Central Conference of American Rabbis and the Corpus Christi Clergy Alliance and has been recently appointed to the Corpus Christi School Health Advisory Committee. Rabbi Emanuel received a degree in law from the University of Manchester and the University of Westminster and his Rabbinic Ordination form the Hebrew Union College, Jewish Institute of Religion inCincinnati, Ohio.

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Governor Abbott Appoints Five to the Texas Holocaust, Genocide and Anti-Semitism Advisory Commission - Office of the Texas Governor

A substantial prehistoric European ancestry amongst …

Posted By on January 7, 2022

Four major founder lineages within haplogroup K and N1b

Haplogroup K arose within haplogroup U8~36ka, in Europe or the Near East, with the minor subclades K1b, K1c and K2 all most likely arising in Europe, between the last glacial period and the Neolithic (Fig. 1; Supplementary Note 1; Supplementary Data 13; Supplementary Figs S1S3; Supplementary Tables S1S3). K1a expanded from ~20ka onwards, both in the Near East and Europe, with its major subclade, K1a1b1 (Fig. 2), mainly restricted to Europe (with a few instances in North Africa), arriving from the Near East by ~11.5ka, the beginning of the Holocene (Supplementary Note 1).

The timescale (ka) is based on ML estimations for mitogenomes. Inset: Bayesian skyline plot of 34 Ashkenazi haplogroup K lineages, showing growth in effective population size (Nef) over time.

Time scale (ka) based on ML estimations for mitogenome sequences.

Almost half of mtDNAs in west/central European Ashkenazi Jews belong to haplogroup K, declining to ~15% in east European Jews1,11, with almost all falling into three subclades: K1a1b1a, K1a9 and K2a2a12,25 (Figs 1, 2, 3, 4; Supplementary Fig. S4). These three founder clusters show a strong expansion signal beginning ~2.3ka, with the overall effective population size for these lineages increasing 13-fold by 275 years ago (Fig.1).

Time scale (ka) based on ML estimations for mitogenome sequences.

Time scale (ka) based on ML estimations for mitogenome sequences.

K1a1b1a (slightly re-defined, due to the improved resolution of the new tree) (Fig. 2) accounts for 63% of Ashkenazi K lineages (or ~20% of total Ashkenazi lineages) and dates to ~4.4ka with maximum likelihood (ML); however, all of the samples within it, except for one, nest within a further subclade, K1a1b1a1, dating to ~2.3ka (Supplementary Data 2). K1a1b1a1 is also present in non-Ashkenazi samples, mostly from central/east Europe. As they are nested by Ashkenazi lineages, these are likely due to gene flow from Ashkenazi communities into the wider population. The pattern of gene flow out into the neighbouring communities is seen in the other two major K founders, and also in haplogroups H and J; it is especially clear when the nesting and nested populations are more distinct, for example in the case of haplogroup HV1b, which has a deep ancestry in the Near East (Fig. 5; Supplementary Table S4).

Time scale (ka) based on ML estimations for mitogenome sequences.

The K1a1b1 lineages within which the K1a1b1a sequences nest (including 19 lineages of known ancestry) are solely European, pointing to an ancient European ancestry. The closest nesting lineages are from Italy, Germany and the British Isles, with other subclades of K1a1b1 including lineages from west and Mediterranean Europe and one Hutterite (Hutterites trace their ancestry to sixteenth-century Tyrol)26. Typing/HVS-I results have also indicated several from Northwest Africa, matching European HVS-I types2, likely the result of gene flow from Mediterranean Europe. K1a1b1a is also present at low frequencies in Spanish-exile Sephardic Jews, but absent from non-European Jews, including a database of 289 North African Jews2,25. Notably, it is not seen in Libyan Jews25, who are known to have a distinct Near Eastern ancestry, with no known influx from Spanish-exile immigrants (although Djerban Jews, with a similar history, have not been tested to date for mtDNA, they closely resemble Libyan Jews in autosomal analyses27). Thus the Ashkenazi subclade of K1a1b1 most likely had a west European source.

K1a9 (Fig. 3; Supplementary Fig. S4), accounting for another 20% of Ashkenazi K lineages (or 6% of total Ashkenazi lineages) and also dating to ~2.3ka with ML (Supplementary Data 2) again includes both Ashkenazi and non-Ashkenazi lineages solely from east Europeans (again suggesting gene flow out into the wider communities). Like K1a1b1a, it is also found, at much lower frequencies, in Sephardim. Here the ancestral branching relationships are less clear (Supplementary Note 1 and Supplementary Fig. S4), but K1a9 is most plausibly nested within the putative clade K1a910152630, dating to ~9.8ka, which otherwise includes solely west European (and one Tunisian) lineages, again pointing to a west European source.

K2a2 (Fig. 4) accounts for another 16% of Ashkenazi K lineages (or ~5% of total Ashkenazi lineages) and dates to ~8.4ka (Supplementary Data 2). Ashkenazi lineages are once more found in a shallow subclade, K2a2a1, dating to ~1.5ka, that otherwise again includes only east Europeans, suggesting gene flow from the Ashkenazim. Conversely, the nesting clades, K2a2 and K2a2a, although poorly sampled, include only French and German lineages. K2a2a is not found in non-European Jews25.

Haplogroup K is rarer in the North Caucasus than in Europe or the Near East (<4% (ref. 23)) and the three Ashkenazi founder clades have not been found there (Supplementary Note 2). We tested all eight K lineages out of 208 samples from the North Caucasus, and all belonged to the Near Eastern subclades K1a3, K1a4 and K1a12. Haplogroup K is more common in Chuvashia, but those sampled belong to K1a4, K1a5 and pre-K2a8.

The fourth major Ashkenazi founder mtDNA falls within haplogroup N1b (ref. 2). The distribution of N1b is much more focused on the Near East than that of haplogroup K (ref. 24), and the distinctive Ashkenazi N1b2 subclade has accordingly being assigned to a Levantine source2. N1b2 has until now been found exclusively in Ashkenazim, and although it dates to only ~2.3ka, it diverged from other N1b lineages ~20ka (ref. 24) (Supplementary Table S5). N1b2 can be recognized in the HVS-I database by the variant 16176A, but Behar et al.2 tested 14 Near Eastern samples (and some east Europeans) with this motif and identified it as a parallel mutation. Therefore, despite the long branch leading to N1b2, no Near Eastern samples are known to belong to it.

In our unpublished database of 6991 HVS-I sequences, however, we identified two Italian samples with the 16176A marker, which we completely sequenced. We confirmed that they belong to N1b2 but diverge before the Ashkenazi lineages ~5ka, nesting the Ashkenazi cluster (Fig. 6; Supplementary Table S5). This striking result suggests that the Italian lineages may be relicts of a dispersal from the Near East into Europe before 5ka, and that N1b2 was assimilated into the ancestral Ashkenazi population on the north Mediterranean ~2ka. Although we found only two samples suggesting an Italian ancestry for N1b2, the control-region database available for inspection is very large (28,418 HVS-I sequences from Europe, the Near East and the Caucasus, of which 278, or ~1%, were N1b). Moreover, the conclusion is supported by our previous founder analysis of N1b HVS-I sequences, which dated the dispersal into Europe to the late Pleistocene/early Holocene24.

Time scale (ka) based on ML estimations for mitogenome sequences.

There is now a large number of mitogenomes from Europe, the Caucasus and the Near East (~3,500, with >70 Ashkenazim), and a substantial Ashkenazi mtDNA control-region database of 836 samples1,2,11 (Supplementary Table S6). We therefore endeavoured to cross-reference the two in order to pinpoint most of the control-region data within the mitogenome phylogeny.

Besides the four haplogroup K and N1b founders, the major haplogroup in Ashkenazi Jews is haplogroup H, at 23% of Ashkenazi lineages, which is also the major haplogroup in Europeans (4050% in Europe, ~25% in the North Caucasus and ~19% in the Near East)28. There are 29 Ashkenazi H mitogenomes available (Supplementary Table S7), 26 (90%) of which nest comfortably within European subclades dating to the early Holocene (Supplementary Note 3, Figs 7 and 8; Supplementary Figs S5S10; Supplementary Table S8). Most, in fact, nest more specifically within west/central European subclades, with closely matching sequences in east Europe, as with the pattern for the K founder clades. The Ashkenazi mitogenomes from haplogroup H include 39% belonging to H1 or H3, which are most frequent in west Europe and rare outside Europe. The nesting relationships in some cases point (albeit tentatively) to a central European source, but in many cases comparison with the HVS-I database indicates matches in west Europe. The phylogeographic conclusions based on the nesting relationships are strongly supported for haplogroup H by evidence from the study of prehistoric remains, showing in almost all cases that the lineages concerned were present in Europe since at least the early Bronze Age, ~3.5ka (Supplementary Table S7)29. There is no suggestion of assimilation from the North Caucasus, where most H lineages differ from those of Europe23 (Supplementary Note 2).

Only the Ashkenazi lineages are shown in full detail; the distribution of other lineages is indicated using small squares by the number present in the full tree for each subclade. Prehistoric European (all Neolithic, except for the H1aw lineage, which dates to the Iron Age) lineages are shown using red circles29.

Time scale (ka) based on ML estimations for mitogenome sequences. A Late Neolithic Corded Ware lineage from central Europe29 is shown in red emerging directly from the root.

Haplogroup J comprises 7% of the Ashkenazi control-region database. Around 72% of these can be assigned to J1c, now thought to have arisen within Late Glacial Europe30, and 19% belong to J1b1a1, also restricted to Europe. Thus >90% of the Ashkenazi J lineages have a European origin, with ~7% (J1b and J2b) less clearly associated. Many have a probable west/central European source, despite (like H) being most frequent in eastern Ashkenazim. The four Ashkenazi J mitogenomes, in J1c5, J1c7a1a and J1c7d, once again show a striking pattern of Mediterranean, west and central European lineages enclosing Ashkenazi/east European ones (Fig. 9).

Only the Ashkenazi lineages are shown in full detail; the distribution of other lineages is indicated using small squares for each subclade with the number present in the full tree given in each case. For the full tree see Pala et al.30 Time scale (ka) based on ML estimations for mitogenome sequences.

Haplogroups U5, U4 and HV0 (6.3% between them overall) arose within Europe. Some of these lineages, which are again more frequent in the eastern than western Ashkenazi, may have been assimilated in central Europe. The haplogroup T lineages (5% overall) are more difficult to assign, but at least 60% (in T2a1b, T2b, T2e1 and T2e4) are likely of European and ~10% (T1b3 and T2a2) Near Eastern origin30. The haplogroup I lineages have evidently been present in Europe at least since the Neolithic, as indicated by both phylogeographic and ancient DNA analyses31. Haplogroup W3 may have originated in the Near East but spread to Europe as early as the Late Glacial31. The M1a1b lineage is characteristic of the north Mediterranean and was most likely assimilated there32, but the U6a and L2a1l lineages are more difficult to pin down.

The main lineages with a potentially Near Eastern source include HV1, R0a1a and U7a5 (~8.3% in all). HV1b2 mitogenomes, in particular, date to ~2ka and nest within a cluster of Near Eastern HV1b lineages dating to ~18ka (Fig. 5; Supplementary Table S4). Others such as U1a and U1b have an ultimately Near Eastern origin but, like N1b, have been subsequently distributed around the north Mediterranean. In general, it is more difficult to assign lineages to a Near Eastern source with confidence, as the much larger control-region database indicates that (as with N1b2) many lineages with deep Near Eastern ancestry became widely dispersed along the north Mediterranean during the Holocene, and may alternatively have been assimilated there.

If we allow for the possibility that K1a9 and N1b2 might have a Near Eastern source, then we can estimate the overall fraction of European maternal ancestry at ~65%. Given the strength of the case for even these founders having a European source, however, our best estimate is to assign ~81% of Ashkenazi lineages to a European source, ~8% to the Near East and ~1% further to the east in Asia, with ~10% remaining ambiguous (Fig. 10; Supplementary Table S9). Thus at least two-thirds and most likely more than four-fifths of Ashkenazi maternal lineages have a European ancestry.

The possible overall Near Eastern contribution and fraction of unassigned lineages are also indicated.

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A substantial prehistoric European ancestry amongst ...

Yiddishists Search for Community to Preserve Revered Language – Jewish Exponent

Posted By on January 7, 2022

In 2017, the Yiddish Culture Festival at Haverford College hosted anarchist punk band Koyt Far Dayn Fardakht. | Photo by Wanyi Yang

In the mid-20th century in SouthPhiladelphia, gaggles of Jewish children, many of whom were children of Holocaust survivors or refugees, flocked to Sunday schools around the city where theyd learn Yiddish, a language theyd hold onto for their entire lives.

It was a time of a renaissance of interest for that generation of children of immigrants, said Rakhmiel Peltz, a sociolinguistics professor at Drexel University. To them, the essence of their being Jewish was expressed in that language that they had grown up with in the home.

Peltz authored From Immigrant to Ethnic Culture: American Yiddish in South Philadelphia, an ethnography of children of immigrants conducted in the 1980s. He found, overwhelmingly, that these Yiddish-speakers were preserving their language to preserve their Ashkenazi Jewish roots.

What kept Judaism going was not the shared religion, Peltz said. It was, on one hand, the sharing of religion, but secondly, the adaptation to local life: through the family and through the neighborhood.

Today, nearly 40 years after Peltz conducted his ethnography, young Yiddish-speakers are still trying to hold onto the language and Ashkenazi culture at its foundation, either learning the language in adulthood or preserving it through klezmer music. While interest in the language has remained steady, Peltz said, a community for Yiddishists is severely lacking.

Sunday schools for learning Yiddish no longer exist, and the Philadelphia Sholom Aleichem House, a space for secular Jews to discuss Jewish culture including Yiddish disbanded after 50 years of operation in 2014.

For the next generation of Yiddish-learners, finding fellow speakers to practice with is challenging. Its a problem West Philadelphia resident Estelle Lysell has had for several months since she completed a Yiddish intensive course with the Workers Circle.

My friends were interested in Yiddish; I have friends who learned some Yiddish, but I dont have anyone who was actually speaking, she said. And when youre learning a language in a vacuum for your own sake, thats demoralizing.

Lysell began learning Yiddish in January 2021, when she bought a textbook for herself with which to study. But she wasnt a fan of many of the resources available.

Duolingo, which launched its Yiddish course in April 2021, helps in teaching phrases and bolstering prior knowledge of a language, but isnt a worthwhile tool for someone starting at square one, she said. Textbooks and online courses are expensive for 20-somethings.

For other languages, the revival projects are teaching children and elementary schools for free how to speak the language, Lysell said. With Yiddish, its just college students paying for it themselves.

But just as Lysell is looking for communities with which to learn the language, pre-existing Yiddish institutions are having trouble attracting a younger crowd.

More than 20 years ago, Haverford College professors Seth Brody, Dan Gillis and Mel Santer all of whom have died founded the Yiddish Culture Festival, a convening of Yiddish-speakers for programming, such as poetry readings, film screenings and klezmer performances. The festivals attendance has held steady at 20-30 attendees, many of whom are older community members.

There were very few students on Haverfords campus who, in fact, were enticed by this, said Jeffrey Tocosky-Feldman, a Haverford mathematics professor and organizer of the Yiddish Culture Festival.

Two decades after the groups founding, the demographics havent changed, he said. Recently, a few younger community members have attended programs, but no more students. Because the festival is organized by professors, organizers dont have as much time to invest in publicizing events or drawing in newcomers, something Tocosky-Feldman wants to do.

Pretty much every year, I go on the Haverford website, and I look up the Jewish student organizations and try and contact whoevers the head of them, he said. And many times, the person listed there has graduated.

Susan Hoffman Watts, a fourth-generation klezmer musician, has had similar problems attracting an audience to the Community Klezmer Initiative, particularly after COVID.

In December 2019, after years of trying to organize events with a critical mass audience, Watts finally had success with a Yiddish Cocktails event, packing 80 people into the Philadelphia Folksong Society building on Ridge Avenue.

Was [the Yiddish] terrible and awful and not great? I mean, it was; it was crazy, Watts said. But people heard Yiddish.

After COVID, however, the Community Klezmer Initiative has mostly laid dormant. Watts is hoping to resurrect programming there but is having trouble gaining momentum again. Its a particular shame, she said, because of the welcoming environment of klezmer spaces.

One of the things about the klezmer scene is that its very open-arms, accepting and loving and no matter what you are welcomed with open arms, loved and respected, Watts said. I think that people really respond to that openness.

As Yiddish institutions work to get the word out to interested parties, individuals are dreaming up their own spaces to practice the language in community with others.

Lysell is inspired by a community garden she volunteers at, where many of the other volunteers speak Spanish. By immersing herself in an environment where the language was spoken, shes begun to pick it up herself.

She believes the same could be done with Yiddish, inviting a group to garden or to make Shabbat dinner together, to limp through sentences of English and Yiddish, slowly growing our vocabulary.

Itd be really cool to see something like that active community organizing, Lysell said.

[emailprotected]; 215-832-0741

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