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The Altair Hotel to Open as First Luxury Hotel and Resort in Bay Harbor – PRNewswire

Posted By on October 18, 2021

Located at 9540 West Bay Harbor Drive, the 96-room boutique property features designs created byInteriors by Steven G, offering guests a modern coastal beach house aesthetic within bright studio suites featuring floor to ceiling glass windows, spacious one-bedrooms, and two-bedroom corner suites. All rooms and suites feature contemporary furnishings in light, neutral tones, with luxurious fixtures and appointments. Additionally, larger suites are appointed with fully functioning kitchens making it the ideal location for multi-generational families to enjoy.

Amenities include a rooftop pool and whirlpool, panoramic water views and sweeping green landscape vistas complete with cabana style seating perfect for lounging during the day. The lobby serves as a communal backdrop with indoor and outdoor waterfront viewing conveniently located near the fitness center. Valet parking and 24-hour reception with concierge services will be available in addition to in-room dining, poolside attendance and housekeeping. Guests seeking to venture out and explore are invited to use the bicycles, scooters, kayaks and paddleboards on offer.Additionally, The Altair Hotel Bay Harbor caters to the Jewish community through its daily kosher breakfast and Shabbat elevator.

The Altair Hotel Bay Harbor will soon welcome a high-end kosher restaurant. In addition to the restaurant the hotel will roll out a property wide kosher cuisine program that will include in-room dining, poolside service, and more.

Developed by PPG Development LLC and managed by leading real estate investment and hospitality management company, Highgate, The Altair Hotel Bay Harbor is located at 9540 W. Bay Harbor Drive, Bay Harbor, FL 33154. For more information and for booking details, please visit thealtairhotel.com/.

About HighgateHighgateis a leading real estate investment and hospitality management company widely recognized as an innovator in the industry. Highgate is the dominant player in major U.S. gateway cities including New York, Boston, Miami, San Francisco and Honolulu, with a growing Caribbean and Latin America footprint. The hospitality forward company provides expert guidance through all stages of the property cycle, from planning and development through recapitalization or disposition. Highgate has a proven record of developing its diverse portfolio of bespoke lifestyle hotel brands, legacy brands, and independent hotels and resorts with contemporary programming and digital acumen. The company utilizes industry-leading revenue management tools that efficiently identify and predict evolving market dynamics to drive outperformance and maximize asset value. With an executive team consisting of some of the most experienced hotel management leaders, the company is a trusted partner for top ownership groups and major hotel brands. Highgate maintains corporate offices in New York, Dallas, London, Miami, Seattle and Waikiki. http://www.highgate.com.

About PPGSince 2001, Ari Pearl has successfully been involved in South Florida's most prominent real estate and development projects. These projects include large ground up developments and conversions in both the residential and hospitality sectors consisting of more than 3,000 residential units and 2,000 hotel rooms. In July 2017, Pearl formed PPG Development, LLC to focus on South Florida acquisitions and development of mid to large-scale residential and hospitality projects.

CONTACT:Carma Connected305.438.9200 / 786.597.2884[emailprotected]

SOURCE The Altair Hotel

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The Altair Hotel to Open as First Luxury Hotel and Resort in Bay Harbor - PRNewswire

A novel to weave Filipino roots into her sons’ future – Winnipeg Free Press

Posted By on October 18, 2021

In Primrose Madayag Knazans first novel, food is the gateway to a fuller understanding of self. Its a narrative arc thats played out many times in real life for the Winnipeg playwright.

Lessons in Fusion follows 16-year-old food blogger Sarah as she embarks on a virtual cooking competition that pushes her to explore her Filipino heritage. Its an eye-opening journey for the main character, who was raised emphatically Jewish.

JOHN WOODS / WINNIPEG FREE PRESS

Lessons in Fusion follows 16-year-old food blogger Sarah as she embarks on a virtual cooking competition that pushes her to explore her Filipino heritage.

Like Sarah, Madayag Knazan is Jewish and also re-connected with her Filipino roots later in life.

"I grew up at a time when my parents were basically told, You cant speak Filipino to your daughter anymore because shes not going to be smart, shes not going to succeed," says Madayag Knazan, whose family immigrated to Winnipeg from the Philippines in 1974. "I lost that tie to my culture and Ive been fighting to get that back since then."

As a child, she turned away from the traditional foods her parents cooked at home, opting instead for the sandwiches, French fries and fish sticks her classmates ate. Over the last decade, however, food blogging first, sharing her own forays into Filipino cooking; then, exploring local restaurants has provided a re-entry point.

"I had always been proud of being Filipino," she says. "But once I had kids I wanted to make sure that it was a big part of their lives."

Madayag Knazan shares her culinary journeys on Instagram (@pegonaplate), where she reviews local eateries and food products, while highlighting the citys Filipino food scene.

"Were continually called the next best thing," she says, "but I think people are starting to look at Filipino food as more than just pancit, lumpia and adobo."

Locally, Madayag Knazan says the arrival of chains like Jollibee and Maxs Restaurant and the ubiquity of ingredients like ube, a purple yam from the Philippines, has taken the cuisine mainstream. At the same time, pop-up dinner events, like Winnipegs Baon Manila Nights, have given Filipino chefs a larger platform.

As a food blogger, Madayag Knazan sees fusion with other cuisines as a major ongoing trend.

"That always has been Filipino food," she says. "It comes from a place of economy, using what you have and making it as flavourful and as palatable as possible.

"I see that as a mirror of Filipino culture. People think of the Philippines as a simple culture, but its very complex in terms of its history and colonization and the whole idea of this mishmash of flavours being put together."

Lessons in Fusion is all about embracing multiple, complex identities while challenging the expectations of others. Madayag Knazan worked with Great Plains Publications to write a young-adult novel that focused on food and captured her sons experiences growing up with blended heritage theyre half Ashkenazi Jew and half Filipino. Each chapter starts with an original recipe.

"As she learns about her culture and she learns about her food, she tries to mash that together and create fusion dishes," Madayag Knazan says of the main character.

Writing a novel has been on her to-do list for a long time. Writing a YA novel at 46 years old and after decades of playwriting isnt exactly how she envisioned it happening.

Madayag Knazan has written plays for the Winnipeg Fringe Theatre Festival, Royal Manitoba Theatre Centre, Winnipeg Jewish Theatre, and Sarasvati Productions. With theatre, shes used to immediate feedback from audiences and labouring over each piece of dialogue. Writing a novel gave her freedom of expression and a chance to see the world from her teenagers perspective.

"I wanted to write something that he wanted to read. And he expressed that he wanted to see more of himself in stories," she says. "I want to see more books and more stories that my son will be able to relate to I shouldnt be the only one writing this."

Lessons in Fusion is available for purchase at greatplains.mb.ca or McNally Robinson.

eva.wasney@freepress.mb.ca

Twitter: @evawasney

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A novel to weave Filipino roots into her sons' future - Winnipeg Free Press

Israel can give more than aliyah to the Diaspora – opinion – The Jerusalem Post

Posted By on October 17, 2021

Last week, the first state visit of President Isaac Herzog took place in Kyiv during which he met with President of Ukraine Volodymyr Zelensky and took part in commemoration ceremonies dedicated to the 80th anniversary of the tragedy in Babyn Yar. As part of the visit, the Euro-Asian Jewish Congress, together with the JNF-KKL, also organized a meeting of Herzog with the leaders of the Ukrainian Jewish community. What may at first glance appear to be a formal visit has the potential to become the first step toward Israels rethinking of its role in the Jewish world in general and in relations with the Diaspora in particular.

Way before the founding of the State of Israel, Zionist ideologists dreamed of the central role of the new Jewish state in the Jewish world. Even back then, it was quite obvious that not every Jew in the world and certainly not right away would decide to share the fate with the future state and, therefore, the question of building relations between the Jewish state and the Jewish world outside of Israel would certainly arise.

One of the models of these relations was to build a politically and economically strong state, advanced in the field of science and culture that would serve as an inspiration for the entire Jewish world. The Jewish state was predestined to become not only the light unto the nations, but for the Jewish nation as well.

At its inception 70 years ago the young state had to fight for its existence and solve lots of internal problems; the dreams of ideologists were postponed. Today, Israel is closer to the described model more than ever, and in our opinion, it is time to have a broader look at relations with the Diaspora.

According to the study conducted by the EAJC, Israel has been the most critical component of Jewish identity in the former USSR countries. Social networking, communications, connections and immigration plans are mainly focused on Israel.

Solidarity with Israel is felt by 69% of the Jewish population of the post-Soviet space. Among the most attractive features of Israel, about half of those polled in Russia, Ukraine, Belarus, Kazakhstan and Moldova noted its Jewish character (46%) and the fact that this economically developed state provides good opportunities for getting settled in life (56%). Only 4% believe that there is nothing attractive in Israel or found it difficult to answer the question. Interestingly, 20% named Israel as their country, or Israel and the country of residence at the same time. More than 70% believe that Jews should be patriotic of both their country of residence and Israel.

GIVEN THAT interest in Israel, the Jewish state should intensify its participation in the life of the Diaspora, paying special attention not only to diplomatic work, but also to active involvement of the Diaspora Jews in the discussion on issues of concern to Israeli society. The opinion and voice of Jewish communities should be heard. As a result, the understanding of the complex social and political processes taking place in Israeli society among the Diaspora could be more profound as well. Ultimately, Diaspora Jews today can always become full members of Israeli society tomorrow by exercising their right to repatriate under the Law of Return.

In October 2020, former minister of Diaspora Affairs Omer Yankelevich initiated a bill on contacts with Jewish communities on issues affecting Diaspora affairs, binding on Israeli government ministries. We supported the initiative and proposed to intensify contacts between the Israeli authorities and the leaders of the Diaspora.

This approach is also shared by the Minister of Diaspora Affairs Nachman Shai, who in June 2021 took part in a meeting of the Executive Committee of the World Jewish Congress. He declared then his readiness to cooperate with Jewish organizations representing Diaspora Jews and also noted that, from his point of view, it is a two-way process: just as Israel should take care of the Jews of the Diaspora, listen to their opinion, so the Jews of the Diaspora should seek contact and be interested in what is happening in Israel.

At our recent meeting with Herzog, who previously served as the head of the Jewish Agency for Israel and is well acquainted with Jewish life in the Diaspora, he supported the position of the EAJC on the realization of Israels function as a state of the entire Jewish people and a center for the Jewish world, expressing readiness for active cooperation with the Euro-Asian Jewish Congress.

All these processes give us a strong hope that Israel can finally reconsider its view of relations with the Diaspora: look at the Jewish communities not only in the context of attracting aliyah but also in terms of building a long-term deep connection, involving Jews around the world in the discussions about where the Jewish state is headed and how it affects the Jewish world.

The writer is president of the Euro-Asian Jewish Congress.

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Israel can give more than aliyah to the Diaspora - opinion - The Jerusalem Post

Pangea Trust to host forum on diaspora remittances in Kenya – The Star, Kenya

Posted By on October 17, 2021

A local venture capital firm Pangea Trust is set a forum to deepen discussions on how best to unlock and explore diaspora remittances.

The event to be held in October 2021, aims to bring together over 200 key partners from the African diaspora, investors, and financial institutions from Kenya, Ethiopia, and Somalia to provide criticism, suggestions, and counsel based on the report.

The virtual event comes at the back of a recently released diaspora remittances mapping study that shows a high appetite for investment opportunities in Africa by locals living abroad.

It revealed that the current investment decisions seem to be largely driven by the availability of information and more importantly, the level of knowledge on how to choose the most optimal investment options.

''Most of the current diaspora investments are nearly evenly split in investing in their businesses, family members businesses and investments in the money market with very few direct investments into other local businesses.,'' the report shows.

According to the report, the biggest obstacle to enabling investments for the diaspora is accessing appropriately packaged and credible information on available investment opportunities.

At least 23 per cent of the diaspora residents found this as a major hurdle during the investment process.

At the same time, the report states key drivers for growth in Islamic investments.

They include oil revenues for the Islamic states, increasing propensity for ethically driven products, the rise for enabling institutions, and growth for the Muslim population.

We have organized this workshop with the support of SIDA seeking to make a stage for revolutionizing startup and SME funding,'' Pangea Trust MD Anne Lawi said.

The forum will also provide an opportunity for the key stakeholders to compare notes while sharing input on the pertinence of the Kenyan diaspora mapping.

Consequently, players from different sectors will highlight where the inflows from foreign countries are situated, the number of remittances sent by the Kenyan Diaspora, and how these remittances are utilized within the country.

They will also provide criticism on the relevance of the report to Pangea Trust's vision of expanding reinvestments of the diaspora settlements from five percent to 30 percent by 2030.

The event comes at a time when the Central Bank Of Kenya Governor Patrick Njoroge, during the Post Monetary Policy Committee meeting, projected that inflows into Kenya in 2021 could rise to $3.4 billion in 2021 as compared to $3.09 billion recorded in 2020.

The United States of America has remained the top contributor of inflows into Kenya.

Cash inflows from abroad have remained Kenyas largest source of foreign exchange since 2015 and also provide a livelihood to low-income households in the country.

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Pangea Trust to host forum on diaspora remittances in Kenya - The Star, Kenya

Government rules out talks with banned diaspora – Colombo Gazette

Posted By on October 17, 2021

By Easwaran Rutnam

The Government has ruled out talks with banned Tamil diaspora groups but will instead look at engaging with others.

President Gotabaya Rajapaksa had told UN Secretary General Antonio Guterres during his recent visit to the UN that internal issues of Sri Lanka should be resolved through an internal mechanism of the country and that the Tamil Diaspora would be invited for discussions in this regard.

However, in an interview with Daily Mirror, Foreign Minister, Professor G.L Peiris, insisted that there will not be any direct talks with banned diaspora groups like the Global Tamil Forum.

The Global Tamil Forum (GTF), British Tamil Forum (BTF), Canadian Tamil Congress (CTC), Australian Tamil Congress (ATC), National Council of Canadian Tamil, Tamil Youth Organisation and the World Tamil Coordinating Committee are among those proscribed by the Ministry of Defence.

We cant speak to organisations that have been banned by the Sri Lankan government. That is not possible because that would be a violation of our law. But there are other shades of opinion. So, its useful to engage with them, he said.

The Minister said the government is having discussions with several groups and individuals as part of the reconciliation process.

It is always good to get feedback and we are now having extensive discussions with people right across the spectrum. And I think that is enriching the processes of reconciliation that we have embarked upon, he said.

Professor G.L Peiris said that President Gotabaya Rajapaksa will meet the Tamil National Alliance on his return from COP26, which he will attend at the invitation of the British Prime Minister.

So be it the NGO community or the foreign diaspora or the parliamentary opposition in Sri Lanka. We want to engage with all of them and that is very much the way forward, the Foreign Minister said.

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Government rules out talks with banned diaspora - Colombo Gazette

What Covid-19 has revealed about the New Zealand diaspora – The Spinoff

Posted By on October 17, 2021

For the first time in a very long time, more New Zealanders are coming home than are leaving. Paul Spoonley looks at what else we can learn about our diaspora through our pandemic response.

Christmas is coming which would normally mean a surge in arrivals from overseas. But not this year. The chokepoint that is MIQ will see to that. If nothing else, Covid and our response, especially in limiting travel in and out of the country, has confirmed how dispersed and mobile we are as a country.

New Zealands migration and travel history shows that we have always been very internationally mobile, even when transport systems were slow and infrequent. Air travel in the 1960s, combined with the baby boomer interest in participating in an OE, saw the growth of the New Zealand diaspora.

This was expanded in the 1970s, when the Trans-Tasman Travel Arrangement ensured equal and easy access to Australia for New Zealanders. Despite the unwinding of these rights from the John Howard government in the early 2000s to the present day, we have moved in large numbers to Australia. In 2012, 53,800 people left in that one year to live there permanently. (In terms of migration figures, permanently means living somewhere more than 12 months.)

There are probably around 1 million New Zealand citizens and their children currently living in another country, with 600,000 of those resident in Australia. This diaspora is second in size to that of Ireland among the countries of the OECD. There are not many New Zealand families who do not have some of their members living in another country.

But we are not good at valuing this diaspora. New Zealand does not have a diaspora management plan, nor does there appear to be much interest at either a government or community level in developing one. And we do not seem to care much about those who live elsewhere.

This has become very apparent when we moved to restrict arrivals to New Zealand during the pandemic. The long-distance nature of our families and communities has meant a lot of distress and anger. Family gatherings at Christmas will be missing most of their overseas members, and the festivities will be forced to move to Zoom.

There is another side to this story. A lot of New Zealand residents were born in another country and so there is another rather large group who will also struggle to get together at Christmas.

Our overseas-born population at 27% (1.35 million people) is one of the highest anywhere among high income countries. The birthplaces of these New Zealanders still reflects our colonial history, with the largest group having been born in the UK. Out of every 100 New Zealanders, five were born in the UK, three were born in China, another three in India, two born in South Africa and the same number in Australia.

We have just experienced the highest net inflow of migrants in the 2017-2020 period, with the year to June 2020 providing easily the highest net gain ever in our history. We have become much more diverse in terms of our birthplace, our ethnicity and our faith and much more transnational in terms of personal and community links with one homeland or another.

On top of that are the 220,000 who were here on temporary work visas and another 88,000 on study visas when we went into lockdown. As Bernard Hickey noted, the fact that we had not dealt equitably with these temporary residents was in danger of making us the Dubai of the Pacific. It is an interesting recent shift to allow those remaining (all 165,000 of them) to apply for residency.

Again, the MIQ situation means that most are cut-off from their homeland and their families for the interim.

NO MIQ SPOTS AVAILABLE IN SEPTEMBER, OCTOBER OR NOVEMBER

A lot of cross-border travel involves either our connections with the New Zealand diaspora or the homelands of the overseas born. But both are easily exceeded by New Zealanders travelling for holiday reasons, or those coming here as tourists.

In 2019, there were a total of 7 million arrivals and an equal number of departures. For every person who travelled to visit family and friends (1 million), double that amount went for a holiday. Business travel involved 340,000 trips.

The most common destination for all sorts of travel was Australia (1.5 million trips), followed by China (500,000), the USA (360,000) and the UK (230,000). The growing significance of Asia, and especially China, in these travel statistics is interesting and marks a new stage in New Zealands global connectivity.

Then there are the tourists, almost 4 million of them in 2019. That is a lot of people coming to see Rotorua or Queenstown. These short-term trips to see relatives or for a holiday have now evaporated. Apart from impacting on the tourist or international education dollar, it also has impacted on local labour supply.

The Recognised Seasonal Employment scheme is important for the horticulture sector in terms of picking and packing. And it looks as though we will see a return to the earlier (2019-20) cap of 14,400 this year, beginning with the recent sans-MIQ arrival of RSE workers from Vanuatu with the only requisite being that they have had one vaccine shot.

But previously, this number was exceeded by the Working Holiday Visa Holidays, the backpackers. They will not be arriving soon, so there will still be a shortfall in seasonal labour this year.

Apart from the opportunity for those who are on short-term visas and who are already here to apply for residency later this year, there will be a cautious opening of opportunities for other potential migrants to apply to come to New Zealand. Some of these opportunities will emerge after the Productivity Commission has offered its evidence in April 2022.

However, non-essential travel will probably emerge for New Zealanders, suitably vaccinated and with all the appropriate tests, early in 2022. But when this will extend to others, such as tourists or those in homelands wanting to come to New Zealand to see family and friends, remains another matter.

Despite the media and op-ed rhetoric, the borders are not completely closed. There are between 40,000 and 50,000 arrivals and a similar number of departures occurring each year under the pandemic. Not everyone is locked out or locked in. But what is interesting is how much more significantly New Zealanders feature in these figures.

About three-quarters of those arriving are New Zealand residents or citizens. Which means, for the first time in a very long time, New Zealanders provide the net migrant gain. There has been a net gain of 14,300 New Zealanders and a net loss of 9,900 non-New Zealanders from July 2020-July 2021. For the last decade, the number of New Zealanders departing to live in another country exceeded those arriving back in the country.

The 2021 figures mark a significant change. But it is not because more New Zealanders are returning. In fact, the numbers arriving have dropped by more than a third. It is due to the fact that those leaving have dropped by an even greater amount. The OE has been suspended, for the moment.

Our country has gone from the highest ever inward flow of both permanent and temporary migrants, to some of the lowest migrant numbers in long, long time. And international travel for leisure, or to visit family, has all but gone.

The result is that we now have families who will not see one another in person for at least two years, possibly more. This has become an ongoing media theme and the source of much discontent. The diaspora has not been feeling the love, which has not been helped by some harsh social media judgement.

Through this pandemic, our restricted border travel has revealed just how transnational and mobile we have become.

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What Covid-19 has revealed about the New Zealand diaspora - The Spinoff

Pioneering German Translation of the Talmud from 1935 Now Accessible Online – Jewish Exponent

Posted By on October 17, 2021

(Sefaria/Wikimedia Commons via JTA.org)

By Philissa Cramer and Joe Baur

When Lazarus Goldschmidt completed his translation of the Talmud into German, the world he had hoped to serve when he started 40 years earlier was in the process of being destroyed.

It was 1935, two years after Adolf Hitler rose to power in Germany, and Goldschmidt himself had already fled to London. Over the next decade, virtually every Jew in Germany either escaped or was murdered. Goldschmidts feat he was the first to complete a full translation of the Talmud into any European language was recognized, but his work had little practical impact.

Now, nearly 90 years later, German-speaking Jews are getting another chance to engage with Goldschmidts work.Sefaria, the website that makes Jewish texts available and interactive online, has added Goldschmidts translation to its library.

The original publication of this document was a milestone event in German Jewish life, said Igor Itkin, a German rabbinical student who led the team that adapted Goldschmidts translation for online use, in a statement released by Sefaria. Making it available online not only preserves that legacy, but also introduces it to future generations.

Itkin said that he has already heard from Germans who have begun using the translation in their study of Daf Yomi, the daily page of Talmud thatJews around the world learn in unison. The response has been very positive, he said.

Scholars of Judaism in Germanyhave sought to make Jewish texts available in German for decades, but the Talmud translation project gained steam after Itkin and his colleagues, German and Austrian scholars, took on the project after he realized that Goldschmidts work would enter the public domain at the beginning of this year.

It took them five months for the team to make its way through the 9,434 pages of Goldschmidts translation, reviewing and correcting errors in the scanned version and formatting it so users can navigate among the German, English and Hebrew/Aramaic translations that Sefaria makes available. (Sefarias CEO, Daniel Septimus, is a board member of 70 Faces Media, the Jewish Telegraphic Agencys parent company.)

The translation will be the subject of an online event Oct. 24 featuring scholars who will speak to its significance. But it already took center stage once, premiering earlier this month in Berlin as part of this years Festival of Resilience,a series of events celebrating how German Jewish communities have persisted in the face of hate.

It was very important to us to do an event in German, because this is a tool for a German-speaking audience, said Rabbi Jeremy Borovitz, director of Jewish learning for Hillel Deutschland, who helped coordinate between Itkins team and Sefaria. Theres a lot of excitement from German rabbis because finally, its opened up a way that they can really bring Talmud learning to their audiences.

The translations accessibility comes amidsurging interest in Jewish studies at German universitiesas well as in less formal settings. Sefarias tools allow users to draw from its library to create source sheets, or Jewish study texts, meaning that individual classes and communities will be able to tailor the new materials for their needs.

The digital German Talmud represents a way of making important Jewish texts available and accessible for a new generation of German-speaking Jews who are eager to learn and explore what it means to be Jewish today, said Katharina Hadassah Wendl, an Austrian student at the London School of Jewish Studies who assisted with the project.

She added, For me personally, this project has opened my eyes anew to the depths of Torah and the vast sea of Talmudic discussions and wisdom.

Joshua Foer, an author and co-founder of Sefaria, said in a statement that the translations online release represents the triumph of Jewish tradition over the forces of hate that lapped against Goldschmidt as he worked.

Goldschmidt released the translation at a time of rising antisemitism to dispel dangerous myths and make the text accessible to all German speakers around the world, Foer said. He added, That this translation is being made more accessible today with the help of German and Austrian rabbinic students and scholars representing the future of German Judaism is a fitting celebration of Goldschmidts legacy.

Goldschmidt died in 1950, shortly afterthe Royal Library in Copenhagen acquired his collected works and papers. His other contributions included the first German translation of the Quran and a parody commentary on creation that he published under the moniker Arzelai bar Bargelai.

Sefaria is in the process of adding French and English translations ofthe Jerusalem Talmud, an alternate form of the foundational Jewish text, that also recently entered the public domain. And with their work on Goldschmidts Talmud complete, Itkin and his team will get to work on translating other texts, such as theMishnah, with commentary from prewar German rabbis including David Zvi Hoffmann and Eduard Baneth.

One day, they hope that text and others will appear on Sefaria in German as well, ready to engage German students and synagogue-goers in their native language.

Theres a source of pride that the first language other than English on Sefaria is German, said Borovitz. It speaks to some of the resilience of this text and also this community and that its growing, and that people are optimistic about the future.

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Pioneering German Translation of the Talmud from 1935 Now Accessible Online - Jewish Exponent

How Leonard Cohen mined sacred texts for lyrics to his songs – The Guardian

Posted By on October 17, 2021

She tied you to a kitchen chair, she broke your throne and she cut your hair, and from your lips she drew the Hallelujah... No one hearing these lyrics from the song Hallelujah could doubt that Leonard Cohen knew how to write and sing about love, sex and desire. But fans of his music could be forgiven for not realising exactly what he was trying to convey about religion and the intricate references he was making to biblical stories, Talmudic legends and the Mishnah, a third-century Jewish text.

Now, an analysis of Cohens work sets out to reveal how extensively the revered songwriter used both Christian and Jewish stories and imagery to express ideas in his songs.

The book, Leonard Cohen: The Mystical Roots of Genius, explores the many different spiritual sources and the religious folklore the musician was drawing upon when he wrote masterpieces like Hallelujah, Suzanne and So Long, Marianne.

I think he sees himself a little bit as a prophet, says Harry Freedman, author of the forthcoming book, which will be published later this month, just before the fifth anniversary of Cohens death on 7 November. Hes trying to elevate peoples thinking. Most rock music is about the world we live in. And I think hes saying: there is stuff beyond that, think more deeply.

Cohen, who was brought up in the Jewish faith, was deeply learned about both Judaism and Christianity.

His lyrics are full of references to the Bible, the Talmud and Kabbalah [a Jewish mystical tradition with its roots in the late Middle Ages] but they are easily missed he wove them so skilfully into his songs before reinterpreting them in completely new erotic, spiritual or mystical ways.

In Hallelujah, for example, Cohen refers to the biblical story of King David who, according to Talmudic legend, delights angels and sages when he privately plays his harp at night. He is tested by God when on his roof he sees Bathsheba bathing. After committing adultery with her, David has her husband killed. That leads to a series of disasters in Davids kingdom. There are rebellions against him, his son gets killed, his kingdom is broken terrible things happen, because of the terrible things he did.

Importantly, it is David who, according to ancient Jewish folklore, composed the Book of Psalms and invented the word Hallelujah, meaning praise God. David is somebody who, like everybody, is sometimes good and sometimes bad. Hes trapped in the middle. And although he writes Hallelujah, which is a holy word, hes also very, very broken.

There is a reference in the song to Samson, who loses his strength when his hair is cut by his lover Delilah, because like Samson Davids troubles begin when he cant control himself around a woman. I think Cohen is opening himself up in his songs. I think hes trying to say: love can be wonderful. And love can be terrible. It can go horribly wrong and ruin your life.

Cohen suffered from depression and, Freedman believes, would have identified strongly with David, a fellow musician. David messed up. Davids kingdom was destroyed. And yet he sang Hallelujah. Because when you dont know how to make sense of anything, when youve failed, when things go wrong, all you can do is sing Hallelujah. All you are left with is praise God. Its a very religious idea.

For Cohen, there is no conflict between popular culture and profound thinking, and no difference between Judaism and Christianity, says Freedman. He sees them as all part of the same thing. Sex and religion are also often closely intertwined in his songs: In the Kabbalah, sex and procreation are holy acts. They symbolise the union of human and divine. In one version of Hallelujah Cohen wrote, the narrator recalls: I moved in you, and the holy dove she was moving too, and every single breath we drew was Hallelujah.

Cohen, Freedman says, saw the imagery of religion as something he could use in lyrics to express himself and his unique, mystical way of looking at the world. His vocabulary is one of religious myths and legends. This is what he knows and where he gets his metaphors from. In Suzanne, for example, Cohen casually refers to an ancient Christian legend about Jesus rowing the apostle Andrew to a city, performing miracles and converting everyone from cannibalism to Christianity. And thats just in that one line in Suzanne: Jesus was a sailor when he walked upon the water.

So Long, Marianne is one of the earliest songs Cohen wrote which has a mystical, spiritual element, Freedman says, and marks the beginning of the musicians quest for spiritual meaning. He sings Come over to the window, my little darling. Id like to try to read your palm. Thats probably the first time he mentions windows, which later on in his work are going to be a really important trope for him. In Cohens work, a window is a liminal space, a place between two worlds or two states of being, he says. Hes using the window to read her palm. Hes expressing something about destiny, about wanting to see what the future holds.

When he tells Marianne that he forgot to pray for the angels, Freedman thinks hes confessing that he has neglected his religious duties and spiritual side for her. His love for Marianne has pushed everything else out. And maybe thats one of the reasons he says so long, Marianne. Its time we moved on. Youve made me forget too much. And now Ive got to get back to my spiritual core.

Now Ive heard there was a secret chord

That David played, and it pleased the Lord

But you dont really care for music, do you?

It goes like this, the fourth, the fifth

The minor falls, the major lifts

The baffled king composing Hallelujah.

Hallelujah, Hallelujah

Hallelujah, Hallelujah

Your faith was strong but you needed proof

You saw her bathing on the roof

Her beauty and the moonlight overthrew her

She tied you to a kitchen chair

She broke your throne, and she cut your hair

And from your lips she drew the Hallelujah

Used with permission of the estate of Leonard Cohen

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How Leonard Cohen mined sacred texts for lyrics to his songs - The Guardian

6 Hanukkah Traditions to Celebrate the Festival of Lights – PureWow

Posted By on October 17, 2021

Although it does often fall around the same time of year,Hanukkahis not just the Jewish equivalent of Christmas. This yearly celebration (Hanukkah will take place on November 28 to December 6 in 2021) is actually a commemoration of a religiously significant eventnamely, a successful revolt led by the Maccabees (i.e., the heroes of Hanukkah) against their Syrian-Greek oppressors, and the subsequent rededication of the Second Temple in Jerusalem. The story goes thatin the aftermath of the revolt, the desecrated temple had only enough oil for one ritual nightly lighting of the menorah. However, by a miracle from God, that small amount of oil was able to last for eight full days, giving the Jewish worshippers enough time to procure more. Today, Hanukkah (also known as the Festival of Lights) is a happy occasion when families and friends gather together to celebrate the triumph of light over darkness by lighting candles for eight nights and enjoying some of the festive Hanukkah traditions described below.

The most important of all the Hanukkah traditions is the lighting of the menorah, a nine-branched candelabra that represents the lamp (and the miracle) from the Hanukkah story told in the Talmud, a book of Jewish religious teachings. For the eight nights of Hanukkah, families come together and light a new candle of the menorah, from left to right, while saying a blessing. After a candle is lit, families often place the menorah in a window where it will fill the room with light, whilst being visible to passersby. Fun fact: Although there are only eight nights of Hanukkah, there are nine branches on a menorah because the one at the center is intended to hold the shamash, a candle used to light the others. Also, if youre wondering where oil factors into all this, we can explain that, too. While oil was once used in the wells of the menorah, the ritual changed with the times and eventually candles took the place of oil.

A dreidel is a tiny spinning top, inscribed with Hebrew letters on its four sides, and its used to play the popular Hanukkah game by the same name. Dreidel, originally a German gambling game that was adapted by the Jewish people, begins with each player contributing a portion of their stash of gelt, coins or other small objects into a central pot. The pot can then be won depending on how the dreidel falls on any given turn; the four Hebrew letters indicate whether a player must take nothing, take everything, take half or put one in. This lively game is often played over the holiday by children and adults alike.

Oil may no longer be the source of light at Hanukkah, but it still has a place at the table over the holiday. Foods fried in oillike potato latkes and jelly donuts (sufganiyot)are a main feature of the festivities and a nod to the Hanukkah miracle being celebrated.

Gelt, the yiddish word for money, refers to the foil-wrapped chocolate coins that are commonly exchanged over Hanukkah. This tasty currency is typically given as gifts and then used to play dreidel for winnings that are extra sweet.

Historically, gelt was the only gift given at Hanukkaheither in the form of real coins, or the chocolate ones described above. That said, this tradition has evolvedparticularly among American Jewsin response to the lavish consumerism of the competing Christian holiday. (Yep, were talking about Christmas.) As such, some families have chosen to include nightly gift exchanges in their Hanukkah celebrations, while others compromise and give cash to stay more in keeping with the authentic holiday tradition.

Hanukkah is a joyous holiday in the Jewish tradition with a focus on togetherness, and music plays a significant part here. Aside from Maoz Tzur, a song typically sung after the nightly lighting of the candles, the celebration also includes a festive playlist of Hanukkah hits, including more traditional Hebrew folk songs such as S'vivon sov sov sov, as well as modern hits like Debbie Friedmans ode to latkes.

RELATED: 16 Old-School Recipes Your Jewish Grandma Used to Make

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6 Hanukkah Traditions to Celebrate the Festival of Lights - PureWow

Our Reward for Settling the Land | Sharona Margolin Halickman | The Blogs – The Times of Israel

Posted By on October 17, 2021

In Parshat Lech Lecha (Breisheet 13:17), Avraham is told:

Rise, walk (hithalech) the land through its length and breadth, for to you I will give it.

This reminds us of Yishayahu 42:5 where we read:

Thus says God the Lord, He that created the heavens, and stretched them out; He that spread forth the earth, and that which comes out of it; He that gives breath to the people upon it and a spirit to those who walk within it (laholchim bah).

The Talmud, Ketubot 111a explains the words and a spirit to those who walk within it: Rabbi Yirmiya bar Abba said in the name of Rabbi Yochanan, Whoever walks four amot (cubits) in Eretz Yisrael is assured of a portion in the World to Come.

Maharit (Tshuvot Maharit II, Yoreh Deah 28) suggests that this may even apply to a tourist who has no intention of settling in the Land of Israel. Maharit declares that there is no known mitzvah associated with visiting the Land of Israel, yet one still receives merit. He even suggests that one who was not able to fulfill the mitzvah of settling the Land of Israel when they were alive still receives merit for being buried there.

Receiving merit is a step in the right direction and that is why it is so wonderful to see so many tourists visiting Israel on a regular year. However, with numerous travel restrictions in place due to Covid, many people who would have wanted to travel to Israel dont have that opportunity.

Unfortunately, during these difficult times, there are those who can only get in to Israel to bury a loved one.

May we merit to have tourists safely come back to walk the Land of Israel and may Jews continue to make aliya and fully observe the mitzvah of Yishuv Ertetz Yisrael, the Settlement of the Land of Israel.

Sharona holds a BA in Judaic Studies from Stern College and an MS in Jewish Education from Azrieli Graduate School, Yeshiva University. Sharona was the first Congregational Intern and Madricha Ruchanit at the Hebrew Institute of Riverdale, NY. After making aliya in 2004, Sharona founded Torat Reva Yerushalayim, a non profit organization based in Jerusalem which provides Torah study groups for students of all ages and backgrounds.

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Our Reward for Settling the Land | Sharona Margolin Halickman | The Blogs - The Times of Israel


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