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Why these Jewish charities are now accepting Bitcoin J. – The Jewish News of Northern California

Posted By on October 22, 2021

Forget the check book or credit card. Next time you make a donation to your favorite Jewish charity, consider doing it with Bitcoin.

As cryptocurrencies and blockchain become more and more integrated into mainstream commerce, Jewish nonprofits are now accepting donations made with digital currency.

Cryptocurrencies are not new to philanthropy; large and small nonprofits have accepted Bitcoin and other digital currencies for several years, including Save the Children, the Tor Project and the Water Project. Fidelity Charitable, a public charity sponsoring donor-advised funds (DAFs), said in its annual report that it accepted $28 million in cryptocurrencies in 2020.

Jewish charities are following suit.

The San Francisco-based Jewish Community Federation and Endowment Fund joined with Endowment in December 2020 to launch a donor-advised fund atop the Ethereum Blockchain. The Federation already converts other assets, like securities, to put in peoples donor-advised funds. This was a new opportunity to take it a step further but with cryptocurrency and blockchain.

Chief philanthropy officer Joy Sisisky said, We are looking to engage more people in building that culture of philanthropy, building better communities. This is just one way that we can meet donors where they are.

The new donor-advised fund has been well-received, she says. More traditional philanthropists appreciate this new direction that the Federation is taking, even if they arent personally donating cryptocurrencies, because its about building that sense of philanthropy and engaging new donors. Accepting cryptocurrency was part a slice of the pie that was missing, from the foundations ability to accept different types of donations, said Sisisky.

We are looking to engage more people in building that culture of philanthropy This is just one way that we can meet donors where they are.

Some Jewish charities are making the shift at the request of donors.

Rabbi Zalman Gurevitz of the Rohr Chabad Jewish Center at West Virginia University said that when a former student approached him about making a cryptocurrency gift, the rabbi asked for 24 hours to figure how to do it and pretty quickly managed to set up an account to accept the gift.

The goal [of Chabad] is to make it as easy as possible for people to do a mitzvah, so we adopt that attitude also towards fundraising, Gurevitz explained. Just as easy as it is for people to get information about Judaism and celebrate the holidays, we want to make it as easy as possible to donate.

Nic Furst, an alumnus of West Virginia University and the donor who approached Gurevitz about the gift, was impressed with how quickly it all came together. Moreover, he was eager to see the value of his donation rise. One Bitcoin was valued at $29,400 at the beginning of the year but has now jumped up to over $62,700 as of this month.

Since taking the initial Bitcoin donation, Gurevitz noted that one or two more donors have approached him about making cryptocurrency donations.

Furst mentioned that hes talking with Gurevitz about possibly running a campaign for people who might be interested in giving in cryptocurrencies. Its a novel way to reach out to new donors, Furst pointed out, as people who own cryptocurrencies are passionate about it.

Other Jewish organizations have also been accepting cryptocurrencies. Chabad as a whole began accepting cryptocurrencies in 2013 as well as analyzing whether cryptocurrencies are considered actual money in Judaism. The Jewish National Fund-USA has also been accepting Bitcoins as well.

Its all about finding new ways to engage existing and future Jewish donors. As Gurevitz put it, Were working within the framework of Jewish law, we need to be innovative and create a next generation of Jewish leaders. For these Jewish organizations, accepting Bitcoin was a way to do just that.

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Why these Jewish charities are now accepting Bitcoin J. - The Jewish News of Northern California

A Place At The Table – Chabad Lubavitch World Headquarters – Lubavitch.com

Posted By on October 22, 2021

Its more than a free home-cooked meal or a passing cultural experience. For many college students, Shabbat with their Chabad rabbi and rebbetzin is a source of connection and a gateway to other events and classes offered on campus. For some, its a steady date that anchors their weekend and enhances their entire week.

In their own words, four students share why they choose to claim their place at the table.

Forget All Your Troubles

I grew up in a pretty Jewish environment, attending a Reform synagogue and elementary school in San Francisco. I was definitely not looking to go to Chabad when I came to college. But a week into my freshman year it was Sukkot, I think I ended up at a Friday night dinner.

The next Friday morning, I was cooking for Shabbat with Miki. Ive been back every week since. I had never been away from home before and Miki and Rabbi Chaim became like a second set of parents to me. Their home really quickly became mine too. Before Covid, we had hundreds for dinner every week. As an anthropology major hoping to travel the world and study global food culture, food is a big thing for me. We always make the staples, the challah, the special garlic and parsley pasta, the broccoli salad, and try out new dishes all the time. Food really makes the night special, but, of course, its so much more. Friday night dinner is laughter, amazing people, a very Jewish environment. Its Shabbat and its also our only chance to feel real community here at school.

I now help both Hillel and Chabad on campus. We are a tight Jewish community and Chabad allows us to experience as much Judaism as we want. I first thought that Chabad was too Jewy for me. I let the stereotypes get the better of me. Now, I tell people, dip your toe in the water, give it a shot. No matter what kind of week you had, Friday night at Chabad is our own little world. Come and forget all your troubles.

Emma Tick-Raker

Junior, California Polytechnic State University

Chabad representatives: Rabbi Chaim Leib & Miki Hillel

Not Another College Party

I remember the light glowing out of the house as I approached on a Friday night. Chabad at Stanford is located a bit off-campus, a beautiful house tucked away in a residential neighborhood. You walk through the cool California air and then youre there. Its obvious when youve arrived theres a buzz emanating, a high, positive energy coming out.

Rabbi Dov always shares a relevant Torah thought. He encourages us to not put aside our passions for study or work but to integrate Judaism into our daily lives.

The contrast between the serene, beautiful dinners and other Friday night alternatives on campus couldnt be starker. I think the other students and I quickly realized we didnt need to be anywhere else. This wasnt just another college party. As I got older, I knew I wanted this to be a real, permanent part of my life.

Shabbat also gave us the chance to give back. Whether it was helping the rebbetzin, setting up an extra table, or going to a new student to help him feel comfortable, it turned us into givers. Thats important for young adults.

There is a considerable amount of anti-Israel hostility at Stanford. Rabbi Dov always supported us, helped us strategize. Friday nights were a chance to decompress against the craziness on campus. With him, we didnt have to be P.C. He understood us.

Shabbat dinner at Chabad resonates so deeply in the life of a college student. Being invited to a familys home, when youre essentially all alone at college, is huge. But for me, it was more than that. I saw the wisdom he shared (and lived) each week about daily living and relationships. And because I got to know him at his comfortable, inviting Shabbat table, I realized he was the address for my big questions. I still go to him today with those questions. Friday night at Chabad was the first touchpoint of my journey.

Joseph Shayani

Graduated Stanford University in 2016; Postgraduate candidate at Massachusetts Institute of Technology

Chabad representatives: Rabbi Dov & Rachel Greenberg

No Barrier to Entry

My first thought when the members of my fraternity invited me to come to Chabad for Friday night dinner was, Free food, lets do it! I was a new freshman and eager to try out the different opportunities on campus. There was literally no barrier to entry; just show up and youre treated like youve always been there, like you really belong. Sometimes you meet other Jewish members of your class with whom you wouldnt have struck up a connection before getting to know them at Chabad. Theres always something relatable, whether it is involvement in your Jewish community growing up, talking about your bar mitzvah, or the classes youre taking.

And then Covid came. And like everyone, we were stuck in our homes or dorm rooms seeing no one. Once the University allowed, Rabbi Mendy instituted a texting service whereby we could easily sign up for Shabbat dinners on our cell phones. They ran in four shifts, all Friday night, beginning at 5:30pm. Twenty people were allowed to join for each hour-long slot and the rabbi and his family repeated the food and Shabbat experience at each one. It was something to look forward to, it was community, it was a chance to see people again. It was a relief.

Now that I have been going for a couple years, I convince new friends and younger students to join too. And I make them come early, so we have even more time with the rabbi and his family.

Ryan Weinbach

Junior, University of Wisconsin at Madison

Chabad representatives: Rabbi Mendel & Henya Matusof

In the Big Tent

My parents and grandparents immigrated from the former Soviet Union in 1992. It was very hard to practice religion there and, while they raised me with a strong Jewish identity, there was no actual practice in our family.

I knew that there was Chabad at Princeton before I came and I knew that I wanted some kind of Jewish involvement during my college years. One of the first Friday nights on campus, I went to Chabad for Shabbat dinner. There were probably sixty students there. We were all in a big tent outside. It was packed, it was homey, it was very family-oriented. I made some of my best friends there that night.

I realized over those first few weeks that people didnt just sit with their cliques and stick together. We were always meeting new people and having great conversations. Of course that changed with Covid. When the University allowed, we offered limited seating on Friday nights. Registration opened each week on Tuesday at 5:30. There were less than thirty seconds to sign up before the two seatings were full. It was unfortunate that not everyone made it in. We worked so hard to make sure as many people could attend as possible. It was the best we could do at the time.

The fact that Shabbat is central to Judaism got me to explore other areas of Judaism. I quickly began attending the classes and events that Chabad offered and I have been on the Board since I was a freshman. That first year, I went every other Friday night. When I was a sophomore, I attended three out of four Shabbats a month. I spent Shabbat with Chabad every Friday night in my junior and senior years. This past year especially, I began to feel that Shabbat started and ended my week and its really so impactful in all areas of my life. I have brought some of those experiences home and we now observe some Shabbat traditions.

My parents get so much joy seeing me so involved. When she was in first grade, my mother was told by a classmate, Youre smart and nice, but I cant be your friend because my parents told me youre Jewish. Another of her acquaintances was bullied in school for holding his grandpas hand on the way to synagogue. Ive brought my parents to Shabbat dinners at Chabad at Princeton over the years, and they love that I can freely explore my Jewish identity at school.

Dan Gitelman

Graduated, Princeton University, 2021

Chabad representatives: Rabbi Eitan & Gitty Webb

This article appeared in the Fall 2021 issue of the Lubavitch International magazine. To download the full magazine and to gain access to previous issues pleaseclick here.

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A Place At The Table - Chabad Lubavitch World Headquarters - Lubavitch.com

When is Hanukkah? Date when the Jewish festival starts and what happens – Birmingham Live

Posted By on October 22, 2021

Hanukkah is a festival marked in Judaism which marks the time when people who practised the faith rose up against their Greek-Syrian persecutors, which happened thousands of years ago.

The story behind the eight-day event begins with the son of Antiochus III, the Syrian king, known as Antiochus IV Epiphanes, who didnt want the Jews following their religion.

To make them stop practising their faith, he sent his soldiers to Jerusalem, where they killed thousands of people.

READ MORE How to do a lateral flow test - and how to report your results

Antiochus had tried to make those following Judaism stop to mark a statue in their religious temple and to pray to their Greek God but when a group practising - initially led by the priest Mattathias who later died so his son, known as Judah Maccabee, took over - didnt want to, it set off a three-year war against the monarchy, and although the group following Judah Maccabee were triumphant, their religious temple had been desecrated.

Following this, Judah urged his followers to rebuild parts of the temple which had been changed and to light a menorah. Initially, the followers thought the candles on the menorah would only burn for one day, but it actually continued to burn for a further seven days, making it eight days in total. It was this that turned the event into a festival, which is called Hanukkah, or otherwise known as Chanukah.

So, when is the event celebrated this year? And what traditions and activities take place? Heres what we know.

Hanukkah 2021 will begin during the evening period of Sunday, November 28, and will come to a conclusion on Monday, December 6.

During that time, children can expect to receive presents and gifts, while some families will partake in a game called dreidel, which are four-sided spinning tops, containing letters of the alphabet from the Hebrew language. That was started when Antiochus banned Jews from practising their faith as a way for them to study the first part of their holy book, the Torah, and so they could learn their language. In modern times, however, its seen as a way for families to come together.

Jews will also light a menorah. Each of the nine branches on the oil lamp are lit each night of the festival. The ninth, however, is merely used as a flame for the other branches. Two blessings - or three on the first night - are made as the candle is lit. Jews will often put the lamp on a window-ledge where it can be seen publicly by others.

Food consumed during the event typically consists of a variety of items. Latkes are sometimes eaten and are made up from potatoes. They typically also contain egg, flour and onion. Other eaten items include doughnuts, the flatbread called matzah and the bread called challah.

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When is Hanukkah? Date when the Jewish festival starts and what happens - Birmingham Live

In the News: Students’ Minyan Looks at Increase in Participation Detroit Jewish News – The Jewish News

Posted By on October 22, 2021

Growing up, Reena Zuckerman, class of 23, loved to read from the Torah, the first five books of the Hebrew Bible. She did it the first time at her bat mitzvah and continues still today.

At Brandeis, Zuckerman joined Shira Chadasha (new song in Hebrew). The student-led community at Hillel is Orthodox, but unlike standard Orthodox congregations, it permits women to read from the Torah scroll during services and lead parts of religious services.

Im definitely part of a generation of women who are able to do more during davening [praying] than in other generations, Zuckerman said.

Students started Shira Chadasha in partnership with Brandeis Hillel in 2004. They were inspired by two similar congregations founded only a few years before, one in Jerusalem, the other in New York City.

They are all part of a loose network of what are referred to as partnership minyans, Orthodox worship communities that welcome a more expansive role for women than in standard Orthodox Judaism, which follows the proscriptions against female participation in services laid out in Jewish law.

Today, there are more than 80 partnership minyans around the world, including the one Zuckerman attended in Cambridge, Mass., growing up, Minyan Tehillah.

In addition to hosting Shira Chadasha, Brandeis Hillel also hosts services for Reform, Conservative and Reconstructionist Judaism, all of which are egalitarian. There is also a standard Orthodox service at Hillel, where Jewish law is followed more strictly, and womens roles are more limited.

Shira Chadasha offers Friday night and Shabbat afternoon or evening services once a month.

In addition to reading from the Torah and reciting the mourners prayer (kaddish), women can lead certain parts of the Friday night and Saturday services.

Portions of a service that under Jewish law require a minyan, a quorum of 10 adult men, are still only performed by men at Shira Chadasha.

Men and women are separated using a mechitzah, or divider, down the middle of the room. Theres no separation of the sexes during social gatherings outside services.

There are also Shira Chadasha-sponsored social gatherings and educational events.

Last year, due to COVID-19 restrictions, the group hosted a Zoom ice-breaker for students of all Jewish denominations to meet and a virtual Chanukah party featuring an online game of dreidel that raised money for charity.

Zuckerman, who serves on the board of Shira Chadasha as its vice president, is particularly moved by the communitys Kabbalat Shabbat, a service on Friday night that joyfully welcomes in the start of the Sabbath with the singing of psalms.

Among the psalms is Lechah Dodi, a hymn that greets the Sabbath queen, a Kabbalistic tradition that dates back to a 16th-century poet.

In fact, the Kabbalat Shabbats are so spirited, they attract non-Orthodox students.

Edward Friedman 22 was raised Conservative but joined Shira Chadasha, he said, because of the openness and passion that came from the members. You could tell people really cared.

Friedman said that at first, he was taken aback by the division of sexes during services. But in time, he said he came to appreciate the mechitzah, a multicolor cloth of purple, blue and white, as enhancing the spirituality of the service.

The mechitzah is really pretty, he said. It does not feel like its meant to isolate.

As a sophomore, Friedman volunteered for the board and helped with marketing to attract more students.

Some students, like Matt Shapiro 24, move back and forth between standard Orthodox services at Hillel and Shira Chadashas.

I agree with a lot of Shira Chadashas beliefs about having more participation for women, Shapiro said.

But he also grew up practicing standard Orthodox Judaism and likes that style of service as well.

The abundance of options at Hillel lets people find the right fit, Shapiro said. But in the end, he added, we are part of the same community.

Penny Schwartz is a journalist writing on Jewish subjects and the arts. First published by Brandeis University

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In the News: Students' Minyan Looks at Increase in Participation Detroit Jewish News - The Jewish News

Are We Losing Our Imagination? – Jewish Journal

Posted By on October 22, 2021

The state of the national discourse has become so ugly, hostile and tribal it may be eroding one of the great human traitsthe power to imagine.

Its hard to think creatively when youre always fighting or virtue signaling. Self-righteousness, snark and smugnessthree of the more popular tones of the dayare ideally suited to snuff out the innocent tendency to dream and imagine.

We may be rational animals pursuing knowledge for its own sake and living by art and reasoning, as Aristotle wrote 2,000 years ago, comparing us to other species. But the great philosopher could never have imagined a time when digital instruments would allow anyone to attack, pester and demean anyone else in a nanosecond. Our Twitter age of rage is the very antithesis of pursuing knowledge for its own sake and living by art and reasoning.

And yet, we are also madly enchanted with our digital liveswith the ability to Facetime with family members 8,000 miles away, with access to vast knowledge within seconds, with a greater array of quality entertainment than at any time in history.

But even then, lets be honest, we are recipients and consumers more than we are creators. This is our dual reality: Whether were in attack mode or consumption mode, our digital addictions have dimmed the fires of our imagination. Its a high price to pay for the convenience of instant everything.

Whether were in attack mode or consumption mode, our digital addictions have dimmed the fires of our imagination. Its a high price to pay for the convenience of instant everything.

One hope for salvation is the simplicity of nature, preferably nature with terrible Wifi.

Nature is also a metaphor for any place of serenity and harmony that allows us to reconnect with our deeper selves. In my recent visit to the mystical city of Tsfat in northern Israel, I would see people pray at the break of dawn, with dramatic views of the Galilee in the background. That felt like harmony and serenity to me.

Things like meditation, mindfulness training, silent retreats, nature hikes and escaping to the great outdoors are all humanitys way of regaining what digitized life is sucking from us. They are spaces where human imagination can still triumph over the cerebral junk food of a nasty Twitter troll. Its telling that a primary use of our imagination today is at the service of regaining our imagination.

Judaism offers an ancient instrument that also reaffirms the best of our human traits, and is eons away from any Wifi connection.

Its called Shabbat.

Judaism offers an ancient instrument that also reaffirms the best of our human traits, and is eons away from any Wifi connection. Its called Shabbat.

For one day a week, we float in what Rabbi Abraham Joshua Heschel famously called a sanctuary of time. Sanctuary is the perfect term to describe a place where we can slow down, calm down and reconsider the things that matter most.

And one of those things must surely be, How do we best use our time here on earth?

When we ponder such questions in a sanctuary of time, the answers reside in the questions: Is our time best spent fighting or creating? What gives us more joy, consuming or imagining? Are we happier pursuing knowledge for its own sake or pursuing knowledge to take someone down? Is human connection more rewarding than mindless confrontation?

The ultimate uniqueness of being human is the never-ending search to imagine better possibilities. Just as our tech geniuses keep imagining more digital tools to keep us constantly hooked, we must stay ahead of these possibilities and imagine our own paths to more meaningful and creative lives.

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Are We Losing Our Imagination? - Jewish Journal

We must resist the de-consecration of life through assisted suicide – Jewish News

Posted By on October 22, 2021

As the House of Lords prepares to debate the new Bill to legalise assisted suicide there may be speculation about what the Jewish position might be on this contentious question, or indeed if a fixed position exists at all.

Assisted suicide and euthanasia, often referred to as assisted dying, are issues about which people feel strongly on both sides of this debate, informed sometimes by personal experience as well as by strongly-held moral convictions.

Sometimes it is difficult to predict where people might stand on the Assisted Dying Bill of Baroness Meacher as religious affiliation is not always a sure guide.

It is significant nonetheless that there is a settled Jewish position on this question and it was articulated with great insight by the late Lord Sacks when an almost identical Bill was introduced into Parliament some six years ago.

The former Chief Rabbi was crystal clear in his opinion that the Jewish tradition, going back many centuries, is strongly opposed to such acts.

Life is sacred, he wrote in the Times ahead of a parliamentary debate. It is Gods gift, not ours. It is the physicians responsibility to heal, not harm, even if the patient requests it. Despite Judaisms strong emphasis on human choice, free will and personal responsibility, we believe there are certain things we may not do, even out of great compassion.

The chief danger of legalising assisted suicide, he continued, is the de-consecration of life, adding that the history of societies that have sanctioned euthanasia in the past is not an encouraging one.

Indeed, we do not have to cast our minds back too far to understand that we, of all people, know how the high ideals of medicine can all too easily be subverted. We must always guard against the laws of unintended consequences and treat with extreme caution proposals which can be used to target the vulnerable. All of us, after all, are vulnerable at times in our lives and we have once more become conscious of our vulnerability as a minority at a time when anti-Semitism is again ascendant.

We must never lose sight of the fact that the divine injunction, You shall not kill, has a deeply benign purpose, that it has favoured the development of a civilisations which protect the most vulnerable; that it has inspired the foundations of hospitals and hospices and that it continues to inspire people to the most outstanding commitments of care and compassion for the sick and the suffering.

To introduce a law to ask those in our medical and nursing professions to kill instead of care would be to remove a long-standing legal shield from the sick, the aged and those nearing the end of their lives.

I cannot imagine Lord Sacks would have changed his mind about assisted suicide an iota, and this is no not only because of his religious convictions.

His opposition would have been philosophical too. He would have understood lucidly that the idea of assisted suicide has gained traction and popularity beyond its historical eugenicist support base largely because of the prevailing ideology of absolute autonomy, which he personally abhorred.

His great final book, Morality: Restoring the Common Good in Divided Times, was essentially a tract against this ideology, a heartfelt appeal for the restoration of the primacy of the We into the social life of the nation over the all-consuming and self-centred I, which he believed was at the root of endemic family breakdown and markets operating without morals, among other evils.

Yet nothing embodies the ideology of absolute autonomy, of unbridled individualism, quite like assisted suicide and euthanasia. What the Meacher Bill demands is that we dispense with laws and medical ethical traditions which have protected the weak, the vulnerable, the elderly and the disabled for millennia to fulfil the personal desires of a small number of people who wish to take their own lives or assist in the deaths of others.

It is significant that Baroness Finlay of Llandaff, the professor of palliative medicine who is leading the fight against the Meacher Bill in the Lords, is convinced that the safeguards in the Bill will prove effectively meaningless.

Restricting assisted suicide to people who have a prognosis of six months life remaining is to try to legislate around a vague guess, she explains, suggesting it would be equally unrealistic to expect doctors to detect coercion, abuse or exploitation and assess impairments of mental capacity, as the Bill demands.

Earlier this week, Conservative politicians in both Houses received a powerful letter jointly signed by Devizes MP Danny Kruger, chair of the All-Party Parliamentary Group for Dying Well, and by Michael Howard, the former chair of Hospice UK who now sits in the second chamber as Lord Howard of Lympne.

It was reassuring not only in its clarity about the dangers inherent in the Meacher Bill and the need to protect vulnerable people from those who see them as a burden, or their deaths an expedient way to either save or make money, but also because it offered a vision of a better way of addressing the question of human suffering which Baroness Finlay knows well.

They advocated greater investment in palliative care so that all people might have the serene and pain-free natural deaths they deserve.

Rather than changing the law to allow the prescription of lethal drugs, we should be putting all our energies into improving access to the best possible care, they wrote.

We very much hope you will agree with us that the future need not be widespread euthanasia of the elderly and disabled. The future should be high quality, compassionate, dignified care for all.

This is surely the position more in keeping with the finest traditions of Judaism. It represents an expression of community, of mutual support, of help for the weakest, of inter-generational solidarity and a healthy concern for the common good. To my mind, there is surely only one side of this debate which, in good conscience, we can take.

Lord Polak CBE is a Conservative member of the House of Lords.He has sat on the EU Justice Sub-Committee since May 2016, and the European Union Committee until July 2019. Lord Polak was appointed as only the second Director of Conservative Friends of Israel in 1989, a position which he held until 2015 when he was made honorary president. In March 2015, he was awarded a CBE for political services.

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We must resist the de-consecration of life through assisted suicide - Jewish News

Essay: Why ‘Zoom Judaism’ will Fade, and Synagogues will Thrive Detroit Jewish News – The Jewish News

Posted By on October 22, 2021

What will Jewish life be post-pandemic?

Jews will run back to the synagogue. They will not drift back; they will run back.

Yes, adjustments will be made: The Jewish communal world will rethink the need for large facilities and will reduce infrastructure costs. Digital tools will be more important.

Synagogue and JCC memberships will be somewhat smaller. And Zoom worship will remain a fixture for those who need it (Virtual worship has made the synagogue more accessible, and that is a blessing).

During the pandemic, the Jewish community needed to be more resourceful and it was. We needed to make use of technology in a sophisticated way, and we did. As a result, our Judaism is more hybrid, inclusive and creative.

But what we have learned, more than anything else, is how much we miss tactile, face-to-face Judaism. Zoom Judaism is wonderfully convenient, but alas, it is also, ultimately, religiously unfulfilling and terribly isolating.

And precisely because some of what we have been doing during the pandemic will be permanent many, many Jews will spend more time working at home not 5 days a week but 2 or 3 days a week the in-person dimension of synagogue life will become that much more important.

The communal aspect of the synagogue is the beating heart of our Jewish experience. Absent community, Judaism survives barely, if at all; our ritual is barren, our worship withers, and we struggle to study Torah. Better death than solitude, the rabbis teach o chavruta, o mituta.

This is hardly a new insight, of course, but in the last half century, it is something that has become more and more apparent. Most American Jews no longer live in Jewish neighborhoods. They no longer have grandparents who live down the block and who are there for Jewish holidays and for babysitting.

In this new American reality, despite endless moaning about the inadequacies of congregations, the synagogue has become more important than ever. It is there that Jews find the community that they have been missing, help in raising their children, and the sense of holiness that community fosters.

And the pandemic, interestingly, has made us appreciate the synagogue in ways that we did not before. We see now more clearly than before that it is the synagogue that enables us to find religious support in a lonely world.

It is often the only place that always cares about you as an individual and where, if you are not there, someone misses you. It is the one place where no one suffers alone or grieves alone.

But community cannot truly flourish if it is virtual. It cannot, no matter how many times experts tell you it can.

We know this from the data: four in 10 U.S. adults had developed symptoms of depression or anxiety by the end of 2020, the year of doing things online. According to the UCLA Loneliness Scale (which is the gold standard of such things), 61% of Americans are measurably lonely. No matter how many Zoom sessions we may have, virtual experiences leave us isolated, and isolation is not our natural state.

The net can offer information, novelty, a variety of fleeting attachments and an outlet for passionate political opinions. But it cannot offer meaningful friendship, real community or vibrant and authentic Judaism.

And we know this too from Martin Buber. In the mid-20th century, he presciently warned us to beware of television, computers and technological aids when we thought about how to educate the young and pass on Judaism to others.

Such things, he said, could convey information, but the essence of Jewish education and transmission is the direct bond between teacher and student and what one person learns from another.

What all this means is that when the pandemic is over, the synagogue, if it seizes the opportunity, will thrive as never before. It will be uniquely positioned to offer a Judaism that will be desperately needed and personally transformative, built on face-to-face encounters.

God insisted on meeting with Moses panim el panim, face to face. And if Jews of the synagogue wish to retrieve the Jewish soul from oblivion and unveil lifes fundamental holiness, they will do as God did practicing Judaism face to face, and not on the screen.

Eric Yoffie is the former president of the Union for Reform Judaism (1996 to 2012). This essay was first published by Brandeis University.

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Essay: Why 'Zoom Judaism' will Fade, and Synagogues will Thrive Detroit Jewish News - The Jewish News

Anti-Semitism: Martin Luther – "The Jews & Their Lies"

Posted By on October 22, 2021

I had made up my mind to write no more either about the Jews or against them. But since I learned that these miserable and accursed people do not cease to lure to themselves even us, that is, the Christians, I have published this little book, so that I might be found among those who opposed such poisonous activities of the Jews who warned the Christians to be on their guard against them. I would not have believed that a Christian could be duped by the Jews into taking their exile and wretchedness upon himself. However, the devil is the god of the world, and wherever Gods word is absent he has an easy task, not only with the weak but also with the strong. May God help us. Amen.

* * *

He did not call them Abrahams children, but a brood of vipers [Matt. 3:7]. Oh, that was too insulting for the noble blood and race of Israel, and they declared, He has a demon [Matt 11:18]. Our Lord also calls them a brood of vipers; furthermore, in John 8 [:39,44] he states: If you were Abrahams children ye would do what Abraham did.... You are of your father the devil. It was intolerable to them to hear that they were not Abrahams but the devils children, nor can they bear to hear this today.

* * *

Therefore, the blind Jews are truly stupid fools...

* * *

Now just behold these miserable, blind, and senseless people ... their blindness and arrogance are as solid as an iron mountain.

* * *

Learn from this, dear Christian, what you are doing if you permit the blind Jews to mislead you. Then the saying will truly apply, When a blind man leads a blind man, both will fall into the pit [cf. Luke 6:39]. You cannot learn anything from them except how to misunderstand the divine commandments...

* * *

Therefore be on your guard against the Jews, knowing that wherever they have their synagogues, nothing is found but a den of devils in which sheer self-glory, conceit, lies, blasphemy, and defaming of God and men are practiced most maliciously and veheming his eyes on them.

* * *

Moreover, they are nothing but thieves and robbers who daily eat no morsel and wear no thread of clothing which they have not stolen and pilfered from us by means of their accursed usury. Thus, they live from day to day, together with wife and child, by theft and robbery, as arch thieves and robbers, in the most impenitent security.

* * *

However, they have not acquired a perfect mastery of the art of lying; they lie so clumsily and ineptly that anyone who is just a little observant can easily detect it. But for us Christians they stand as a terrifying example of Gods wrath.

* * *

If I had to refute all the other articles of the Jewish faith, I should be obliged to write against them as much and for as long a time as they have used for inventing their lies that is, longer than two thousand years.

* * *

...Christ and his word can hardly be recognized because of the great vermin of human ordinances. However, let this suffice for the time being on their lies against doctrine or faith.

* * *

Did I not tell you earlier that a Jew is such a noble, precious jewel that God and all the angels dance when he farts?

* * *

Alas, it cannot be anything but the terrible wrath of God which permits anyone to sink into such abysmal, devilish, hellish, insane baseness, envy, and arrogance. If I were to avenge myself on the devil himself I should be unable to wish him such evil and misfortune as Gods wrath inflicts on the Jews, compelling them to lie and to blaspheme so monstrously, in violation of their own conscience. Anyway, they have their reward for constantly giving God the lie.

* * *

No, one should toss out these lazy rogues by the seat of their pants.

* * *

...but then eject them forever from this country. For, as we have heard, Gods anger with them is so intense that gentle mercy will only tend to make them worse and worse, while sharp mercy will reform them but little. Therefore, in any case, away with them!

* * *

Over and above that we let them get rich on our sweat and blood, while we remain poor and they such the marrow from our bones.

* * *

I brief, dear princes and lords, those of you who have Jews under your rule if my counsel does not please your, find better advice, so that you and we all can be rid of the unbearable, devilish burden of the Jews, lest we become guilty sharers before God in the lies, blasphemy, the defamation, and the curses which the mad Jews indulge in so freely and wantonly against the person of our Lord Jesus Christ, this dear mother, all Christians, all authority, and ourselves. Do not grant them protection, safe-conduct, or communion with us.... With this faithful counsel and warning I wish to cleanse and exonerate my conscience.

* * *

Let the government deal with them in this respect, as I have suggested. But whether the government acts or not, let everyone at least be guided by his own conscience and form for himself a definition or image of a Jew.

* * *

However, we must avoid confirming them in their wanton lying, slandering, cursing, and defaming. Nor dare we make ourselves partners in their devilish ranting and raving by shielding and protecting them, by giving them food, drink, and shelter, or by other neighborly

* * *

Therefore, we Christians, in turn, are obliged not to tolerate their wanton and conscious blasphemy.

* * *

Accordingly, it must and dare not be considered a trifling matter but a most serious one to seek counsel against this and to save our souls from the Jews, that is, from the devil and from eternal death.

* * *

What shall we Christians do with this rejected and condemned people, the Jews? Since they live among us, we dare not tolerate their conduct now that we are aware of their lying and reviling and blaspheming. If we do, we become sharers in their lies, cursing and blasphemy. Thus, we cannot extinguish the unquenchable fire of divine wrath, of which the prophets speak, nor can we convert the Jews. With prayer and the fear of God we must practice a sharp mercy to see whether we might save at least a few from the glowing flames. We dare not avenge ourselves. Vengeance a thousand times worse than we could wish them already has them by the throat. I shall give you my sincere advice:

First to set fire to their synagogues or schools and to bury and cover with dirt whatever will not burn, so that no man will ever again see a stone or cinder of them. This is to be done in honor of our Lord and of Christendom, so that God might see that we are Christians, and do not condone or knowingly tolerate such public lying, cursing, and blaspheming of his Son and of his Christians. For whatever we tolerated in the past unknowingly and I myself was unaware of it will be pardoned by God. But if we, now that we are informed, were to protect and shield such a house for the Jews, existing right before our very nose, in which they lie about, blaspheme, curse, vilify, and defame Christ and us (as was heard above), it would be the same as if we were doing all this and even worse ourselves, as we very well know.

Second, I advise that their houses also be razed and destroyed. For they pursue in them the same aims as in their synagogues. Instead they might be lodged under a roof or in a barn, like the gypsies. This will bring home to them that they are not masters in our country, as they boast, but that they are living in exile and in captivity, as they incessantly wail and lament about us before God.

Third, I advise that all their prayer books and Talmudic writings, in which such idolatry, lies, cursing and blasphemy are taught, be taken from them. (remainder omitted)

Fourth, I advise that their rabbis be forbidden to teach henceforth on pain of loss of life and limb. For they have justly forfeited the right to such an office by holding the poor Jews captive with the saying of Moses (Deuteronomy 17 [:10 ff.]) in which he commands them to obey their teachers on penalty of death, although Moses clearly adds: what they teach you in accord with the law of the Lord. Those villains ignore that. They wantonly employ the poor peoples obedience contrary to the law of the Lord and infuse them with this poison, cursing, and blasphemy. In the same way the pope also held us captive with the declaration in Matthew 16 {:18], You are Peter, etc., inducing us to believe all the lies and deceptions that issued from his devilish mind. He did not teach in accord with the word of God, and therefore he forfeited the right to teach.

Fifth, I advise that safe-conduct on the highways be abolished completely for the Jews. For they have no business in the countryside, since they are not lords, officials, tradesmen, or the like. Let they stay at home. (...remainder omitted).

Sixth, I advise that usury be prohibited to them, and that all cash and treasure of silver and gold be taken from them and put aside for safekeeping. The reason for such a measure is that, as said above, they have no other means of earning a livelihood than usury, and by it they have stolen and robbed from us all they possess. Such money should now be used in no other way than the following: Whenever a Jew is sincerely converted, he should be handed one hundred, two hundred, or three hundred florins, as personal circumstances may suggest. With this he could set himself up in some occupation for the support of his poor wife and children, and the maintenance of the old or feeble. For such evil gains are cursed if they are not put to use with Gods blessing in a good and worthy cause.

Seventh, I commend putting a flail, an ax, a hoe, a spade, a distaff, or a spindle into the hands of young, strong Jews and Jewesses and letting them earn their bread in the sweat of their brow, as was imposed on the children of Adam (Gen 3[:19]}. For it is not fitting that they should let us accursed Goyim toil in the sweat of our faces while they, the holy people, idle away their time behind the stove, feasting and farting, and on top of all, boasting blasphemously of their lordship over the Christians by means of our sweat. No, one should toss out these lazy rogues by the seat of their pants.

* * *

But what will happen even if we do burn down the Jews synagogues and forbid them publicly to praise God, to pray, to teach, to utter Gods name? They will still keep doing it in secret. If we know that they are doing this in secret, it is the same as if they were doing it publicly. for our knowledge of their secret doings and our toleration of them implies that they are not secret after all and thus our conscience is encumbered with it before God.

* * *

Accordingly, it must and dare not be considered a trifling matter but a most serious one to seek counsel against this and to save our souls from the Jews, that is, from the devil and from eternal death. My advice, as I said earlier, is:

First, that their synagogues be burned down, and that all who are able toss in sulfur and pitch; it would be good if someone could also throw in some hellfire. That would demonstrate to God our serious resolve and be evidence to all the world that it was in ignorance that we tolerated such houses, in which the Jews have reviled God, our dear Creator and Father, and his Son most shamefully up till now but that we have now given them their due reward.

* * *

I wish and I ask that our rulers who have Jewish subjects exercise a sharp mercy toward these wretched people, as suggested above, to see whether this might not help (though it is doubtful). They must act like a good physician who, when gangrene has set in, proceeds without mercy to cut, saw, and burn flesh, veins, bone, and marrow. Such a procedure must also be followed in this instance. Burn down their synagogues, forbid all that I enumerated earlier, force them to work, and deal harshly with them, as Moses did in the wilderness, slaying three thousand lest the whole people perish. They surely do not know what they are doing; moreover, as people possessed, they do not wish to know it, hear it, or learn it. There it would be wrong to be merciful and confirm them in their conduct. If this does not help, we must drive them out like mad dogs, so that we do not become partakers of their abominable blasphemy and all their other vices and thus merit Gods wrath and be damned with them. I have done my duty. Now let everyone see to his. I am exonerated.

* * *

My essay, I hope, will furnish a Christian (who in any case has no desire to become a Jew) with enough material not only to defend himself against the blind, venomous Jews, but also to become the foe of the Jews malice, lying, and cursing, and to understand not only that their belief is false but that they are surely possessed by all devils. May Christ, our dear Lord, convert them mercifully and preserve us steadfastly and immovably in the knowledge of him, which is eternal life. Amen.

Source: Internet Medieval Sourcebook; From Luthers Works, Volume 47: The Christian in Society IV, (Philadelphia: Fortress Press, 1971),pp. 268-293.

Originally posted here:

Anti-Semitism: Martin Luther - "The Jews & Their Lies"

Democrat Rep Delivers Surprise Shellacking of Rashida …

Posted By on October 22, 2021

While Democrat infighting has been a common occurrence since the beginning of the Biden administration, there have still been areas that have seemed to be off-limits. One of those is going after members of the squad, specifically those who are rabidly anti-Semitic. So while youd get some denunciations of anti-Semitic things Ilhan Omar said, for example, those denunciations from her colleagues were always couched in weasel language that never truly got to the point.

Perhaps thats changing? As RedState reported earlier, the lunatics came out to play during the vote on funding for Israels Iron Dome, including Alexandria Ocasio-Cortez breaking down into tears. But Rashida Tlaibs speech was easily the most disgusting response. Here it is as a primer.

As I explained in my prior piece, Tlaibs position is basically that Hamas should have the ability to kill Israeli children because it would provide leverage for the Palestinians to extract concessions from the Jewish nation. To not allow Palestinians to murder Israelis perpetuates war crimes in her mind. Its an insane way to think, but its hardly novel when dealing with the anti-Semites who populate the US Congress.

Tlaib also called Israel an apartheid state, and that apparently set off Democrat Rep. Ted Deutch of Florida. He pushed aside his original speech and lambasted Tlaib, ending by pointedly accusing her of anti-Semitism. It was an escalation of language we havent seen before from those on left toward members of the squad.

Deutch is right, of course. By no definition is Israel an apartheid state. 20% of its population is Arab, and those Arabs enjoy full rights and privileges, up to and including serving in the Knesset (Isreals Parliament). In fact, the Arab coalition played a role in ousting Benjamin Netanyahu recently. That is not apartheid. Not even close.

Those in the Palestinian territories arent Israeli citizens not because of apartheid, but because those areas are run by literal terrorists overseeing a population that largely wants to murder all Jews. They also lost multiple wars in which they tried to destroy Israel. Even still, Israel has allowed them to inhabit land they had rightfully conquered in self-defense. Tlaib knows this. She knows there is no apartheid. But shes an anti-Semite so she doesnt care.

Good for Deutch for saying the quiet part (at least by Democrat standards) out loud for once. Im sure hell be roundly condemned for doing so grab your popcorn.

Read the original:

Democrat Rep Delivers Surprise Shellacking of Rashida ...

Europe is in a muddle over ritual slaughter – The Economist

Posted By on October 22, 2021

Oct 21st 2021

EUROPES BUREAUCRATS are not usually shy about prescribing how exactly to prepare and present food. Yet there is one ultra-sensitive matter they prefer not to touch: whether Jews and Muslims should be allowed to slaughter animals as their faith usually requires, with just a swipe of a super-sharp knife that causes blood to cascade from the veins. American bodies that promote religious freedom have called the legal mess disgraceful; animal-rights activists and secular-minded organisations agree, for exactly opposite reasons.

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A mess there is. Most EU members allow a religious exception to the general rule that animals should be stunned before slaughter. But Denmark, Sweden and Slovenia do not. Finland says that slaughter and stunning can be simultaneous. The Dutch decree that the animal must not be sentient for more than 40 seconds after its throat being cut. In fractious Belgium, the Dutch- and French-speaking regions ban non-stun slaughter. Administratively separate Brussels, where many ethnic Moroccans live, has no such ban. This has prompted lawsuits by Jewish and Muslim groups; the latest has just been rejected by Belgiums constitutional court. Two Muslim bodies may take the matter to the European Court of Human Rights.

Jewish groups were also disappointed when, on October 5th, the European Commission laid out a strategy against anti-Semitism. While proposing ways to foster Jewish life and promote Holocaust remembrance, it ducked how to guarantee time-honoured Jewish customs, says Pinchas Goldschmidt of the Conference of European Rabbis. By refusing to spell out a right to kosher slaughter, Europes institutions are sending an unfriendly message to Jews already fretting over their safety, says the rabbi. This has more to do with two-legged animals than four-legged animals, he says. Bans on religious slaughter have a dark history in Europe: they were imposed in Switzerland in the 1890s to stop Jews immigrating and in Germany in the 1930s to make them leave.

In Britain, where halal food is big business, the authorities are prevaricating. Religiously slaughtered meat should at least be clearly labelled so that the non-religious, as well as the devout, can follow their consciences, says Stephen Evans of the National Secular Society.

This article appeared in the Europe section of the print edition under the headline "Trouble and knife"

Continued here:

Europe is in a muddle over ritual slaughter - The Economist


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