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Harvard Convocation welcomes Classes 2024 and 2025 Harvard Gazette – Harvard Gazette

Posted By on September 4, 2021

What did you use to take for granted that you now see in a different way? What do you savor most about time in person with your classmates and with your professors and mentors? Think about how you could shape the next three years to maximize those moments because those are the moments that will be with you for a lifetime, he said.

The ceremony welcoming first-year students to Harvard was the first in-person Convocation since 2019. It was the second such event for the Class of 2024, which participated in an online Convocation last September.

In the afternoon, it was the Class of 2025s turn to gather. Bacow again took up the theme of community, but this time using as a departure point a teaching from the Talmud on what it means to be wise, mighty, and wealthy.

Bacow counseled the class to resist prioritizing their own convictions and ambition, and instead to embrace community, consideration, and self-fulfillment.

When you meet that someone [whose views differ widely from your own] and you will your first impulse may be to make your point, loudly and clearly. Try to resist that urge. Listen. Ask questions. Prompt conversation rather than conflict, Bacow said, noting that the Talmud says a hallmark of a wise person is the ability to learn from everyone.

If you leave this place with your backs to those who do not share your views, you will have failed to take advantage of one of Harvards greatest strengths the diversity and dynamism of our community, he said.

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Harvard Convocation welcomes Classes 2024 and 2025 Harvard Gazette - Harvard Gazette

My abortion was a blessing. As a rabbi, I will fight for others to be able to make their own sacred choice. – JTA News – Jewish Telegraphic Agency

Posted By on September 4, 2021

(JTA) On the second night of Rosh Hashanah, in my second year of rabbinical school, while working at my first-ever High Holiday pulpit, I accidentally conceived.

I had my first bout of morning sickness in our introductory Talmud course, and my first pregnancy craving during Hebrew Literature and Grammar (I still swear that pickles on pizza is a million-dollar idea).

I took my pregnancy test on Rosh Chodesh Cheshvan, and whispered the blessing asher yatzar et haadam bchochmah, who created human beings with wisdom, when it read positive.

That night, I attended a required class Shabbat program at Kehilat Romemu on the Upper West Side, where I discovered that morning sickness could indeed happen at night in a shul bathroom.

I prayed. I read every piece of Jewish literature on abortion that I could find. I read every opinion article on the internet about why Im happy I had an abortion or how I came to regret my abortion. I made a pros and cons list. I consulted the would-be father and my rabbinic mentor, Rabbi Jen Gubitz. I cried on the phone with my mom. Ultimately, I made the choice using the instinctual wisdom inside myself, heeding nobodys opinion but my own. And perhaps Gods.

We Jews are commanded, in lines that appear in this weeks Torah portion: I have put before you today blessing and curse, life and death. Uvacharta vchayyim, Choose life.

That commandment has been coopted as a rallying cry for those who support restrictions on abortion, such as the Texas ban on abortions after six weeks that went into effect this week when the U.S. Supreme Court declined to block it. But for me and so many others, this verse is a clear rebuttal to that law, the most significant infringement on abortion rights in America since the Roe v. Wade protected a womens right to choose 48 years ago.

I chose life when I left Literary Artistry of the Bible early on a Thursday afternoon to walk the few short blocks from Hebrew Union College-Jewish Institute of Religions New York campus to the Margaret Sanger Planned Parenthood on Bleecker Street. I took the first pill in a quiet office, sitting across from a doctor who looked just like me. The next morning, my Medieval Jewish History class took a field trip to the Met Cloisters. Our professor was late because she had to prepare her brisket for Shabbat dinner. I felt so sick I could hardly stand. That night, I livestreamed Shabbat services while holding the four Misoprostol pills in the four corners of my mouth, waiting for them to disintegrate. I bled all night.

A week after the bleeding stopped I went to the mikveh, the Jewish ritual bath, with ImmerseNYC, a liberal mikveh project founded by Rabbi Sara Luria. I did an adapted version of a post-abortion ritual written by Rabbi Tamar Duvdevani. I listened to Debbie Friedmans Sow In Tears, Reap In Joy on repeat the entire way there and the entire way home. I looked at my naked body in the giant mirror in the preparation room and saw every change that that short pregnancy had wrought. I felt weak and I felt strong. I sang to myself because I was still scared, as I dipped under the water and came back up: Elohai nshamah shenatata bi thora hi, My God the soul you have given me is pure.

The next morning, our class took a field trip to that same mikveh. I asked five of my classmates, now colleagues, to come early. They were pretty much my only friends in New York at the time and some of the only people that I had told about my abortion. We stood on the corner of 74th and West End Avenue on a windy morning with a challah that I had baked and a little bit of honey and finished the ritual together. We dipped the challah in the honey, a symbol of sweeter times ahead. I cried. We stood in a circle and they wrapped their arms around me. Hazorim bdimah brinah yiktzoru, I repeated, those who sow in tears will reap in joy.

You may have noticed that my abortion story is very Jewish. Everything from the timing of the accidental conception to the decision and procedure itself was brimming with my Jewish practice, learning and living. It is impossible to extricate my Judaism from my abortion.

And yet you might also assume that my abortion would not have been Jewishly okay, permissible under halacha, or Jewish law, because I simply did not want to be pregnant because mine is the kind of abortion that anti-choicers most disdain. The standard Jewish line on abortion is that Judaism traditionally permits abortion when the pregnancy endangers the life of the mother. This derives from Mishnah Ohalot 7:6, which states that [for] a woman who is having a hard labor makshah leiled they cut up the fetus in her womb and remove it limb by limb, mipnei shechayeiha kodmin lchayyav, because her life comes before its life. Chayeiha kodmin lchayyav, her life comes before that of the fetus.

What does it mean that the life of the pregnant person comes before that of the fetus? Over the centuries, various rabbinic authorities have offered their answers. It means that her physical needs and pain levels are prioritized over the birthing of the child (Rabbis Josef Trani and Jacob Emden). It means that her mental health is prioritized over the birthing of the child (Rabbi Mordecai Winkler). It means that her dignity and her honor are prioritized over the birthing of the child (Rabbi Ben-Zion Ouziel). It means that the primary consideration in the Jewish question of abortion is the needs of the person giving birth, their life, their health and their dignity.

The Texas abortion ban, SB8, denies human dignity. This ban not only removes the option of safe choice for individuals seeking abortion care in Texas, but it also empowers and incentivizes individual citizens to report and pursue legal action against those who aid people seeking abortion, from doctors to family members to cab drivers.

As a result, it criminalizes care something that in itself violates Jewish law. As Jews we are commanded over and over again to care for those on the margins of society; the poor, the widowed and orphaned, the queer, the people of color, people with disabilities, the systemically oppressed. These are the people who are already and will continue to be most devastated by this abortion ban and by the abortion bans that anti-abortion activists hope will follow all over the country. The lack of care for those in our society who need it most is a prophetic call to us as Jews.

Americans who want to fight back against SB8 can do many things. We can donate to organizations such as the Lilith Fund and the Buckle Bunnies Fund, which provide financial assistance to those in Texas seeking abortion, or to Janes Due Process which provides teens with abortion care and birth control, or Fund Texas Choice which provides out-of-state transportation and accommodations. We can share websites like abortionfinder.org or needabortion.org, which direct people to safe clinics. We can call our legislators and lobby for the federal Womens Health Protection Act, which would protect women and people of all genders against state-level legislation such as SB8.

As Jews, another strategy is available to us. If anyone, ever again, tries to argue that abortion restrictions are justified under the prerogative of religious freedom, we can explain that our religious freedom demands that we have access to abortion care when it is needed and wanted.

There is nothing more sacred than the right to live ones life as one chooses and to choose life, and to choose blessing. In having an abortion, I chose my life. Now I will do what I can to ensure that others including the countless women, nonbinary individuals and trans men affected by SB8 in Texas can retain the sacred choice to make their own choices and their own blessings.

The views and opinions expressed in this article are those of the author and do not necessarily reflect the views of JTA or its parent company, 70 Faces Media.

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My abortion was a blessing. As a rabbi, I will fight for others to be able to make their own sacred choice. - JTA News - Jewish Telegraphic Agency

The Jewish view of vaccination | Derek Taylor | The Blogs – Jewish News

Posted By on September 4, 2021

There are still a lot of people who have not been vaccinated against covid and it is not surprising that the rabbis have been considering the implications of vaccination since the time of the Talmud. How do you prevent disease? The later opinion of Maimonides is the one often quoted, and the sage said that even if nine people had not taken precautions and survived, the tenth should still take every precaution possible.

The success of vaccination has been undeniable. Smallpox used to kill 400,000 people a year before Jenner discovered the vaccine in 1796. In 1980 smallpox was declared eradicated. The measles vaccine has reduced the incidence of the disease by 99%. When judging the covid vaccine, it has been estimated that the flu vaccine is only 60% effective but the Pfizer covid vaccine is 94% effective.

The rabbis have produced Responsa on the subject for centuries. One of the key laws in the Talmud is Pikuah Nefesh which states that almost any law can be broken if it saves life. The only exceptions are those concerning idol worship, incest and bloodshed. One father in Victorian times was arrested for refusing to vaccinate his son. The opinion of the Chief Rabbi was sought. Hermann Adler said that it was within the din to vaccinate. Chief Rabbi Mirvis has said it is a religious imperative to get vaccinated.

The law also says that the opinions of Doctors must be followed. There was a hiccup when 12 doctors wrote in The Lancet that vaccination could cause autism. Some years later they changed their minds when the lead researcher was found to have falsified his results.There is no evidence it causes autism.

It is still said by those against vaccination that it is dangerous. The din is that the danger of not taking precautions is more serious. Again, the argument is that the Almighty will provide a miracle to protect the non-vaccinated, but the din is that a miracle doesnt happen every day and it is forbidden to rely on a miracle. Indeed those who refuse vaccination deserve lashes of retribution. The din also says that those who are not vaccinated should not be allowed into a Synagogue, school or shopping mall.

The Rabbinical Assembly, the Association of Conservative Rabbis in America, has voted unanimously in favour of vaccination, pointing out that wearing masks, physical distancing and washing hands are obligated by the Halachah. They arent just recommended; they are obligated.

At the other end of the religious scale is the late Hasidic Rabbi Menachem Schneerson who said that vaccination was a mitzvah to protect your health. A mitzvah isnt an option; its a law. Rabbi Zalman Auerbach, another famous Hasidic rabbi, said that if the only time you could be vaccinated was on the Sabbath, that was permissible as well

Nevertheless there are demonstrations against vaccination and the World Health Organisation has said that resistance to it is number one on the list of global health threats. Forty per cent of the French do not trust vaccination. In Israel and the United States there have been demonstrations against it. There was a positive war of street posters in Israel advocating vaccination and condemning it. The din is the din though.

Many civilisations have believed that illness is the penalty of the gods and that nothing could be done about it. That has not been the Jewish view, and the attempt to cure illness has been an integral part of the philosophy of the din. There are a large number of laws concerning health. Indeed it is said you have to be more careful in cases where danger is involved than in those which involve a mere matter of ritual.

Of course anybody can be unlucky. Ninety four out of a hundred is pretty good odds but it doesnt make a certainty. But then some people unhappily get knocked down crossing roads. That doesnt mean we are going to stay on a pavement for the rest of our lives.

Will there be another wave this winter? Who knows, but if I get offered a booster jab, Im going to get in the queue. A number of my family have recovered from covid but Id rather not take a chance.

Derek is an author & former editor of the Jewish Year Book

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The Jewish view of vaccination | Derek Taylor | The Blogs - Jewish News

Rosh Hashanah: A New Year with New Opportunities | The Touro College and University System – Touro College News

Posted By on September 4, 2021

Discerning sweetness requires effort.

Discerning sweetness requires effort. We are certainly aware of the bitter events that we have experienced. Nevertheless, we need to always look forward and focus upon all of the positive things that surround us. This does not negate the harsh realities of the previous year. There were members of the vast Touro family students, faculty, staff and alumni who we lost and others who experienced hardship, disease and the passing of loved ones. Ailments and tragedies are a sad part of life and this terrible pandemic put an additional burden on everyone. Especially at this time of year we solemnly remember all those whom we have lost. Of course, the loss of any human being is painful and irreversible, but I can say with certainty that the support that exists within the extended Touro family for those who have endured hardship is genuine, extraordinary and heartening.

When we look for it, we will find that the sweetness is authentic. It is evident with our students who more than endured this last year and a half they thrived despite all obstacles. The success stories that our deans and faculty share are truly heart-warming; our students continue to excel in their studies and pursuit of knowledge. We are pleased to see how our graduates move forward into fulfilling careers, while others continue their education in our own and other graduate and professional schools.

Touro also takes great pride in supporting our faculty and staff financially as well as by investing in research, our academic infrastructure, and faculty and staff development. While we read of other institutions struggling to merely maintain themselves, I am proud that our institution has made great strides during the pandemic. Together we are building a world-class academic institution. Our New Initiatives Committee, alongside our Board of Trustees, has worked on targeted areas of expansion, both in research and in academic programs, all designed to further strengthen and enhance the Touro College and University System. I look forward to updating you further as those initiatives take shape.

By no means is the pandemic over. Touro has been vigilant from the start and we need to maintain that vigilance alongside our high standards of safety and security. Toward that end, I thank all of you who have vaccinated. By doing so, you helped protect yourselves and your families, as well as the health of all those with whom you come in contact at our school.

The Talmud tells us that one of the greatest attributes of a community is unity unity of purpose, goals and ideals. Men and women of all backgrounds should be able to jointly engage in serious academic efforts and, by doing so, improve themselves, their families and their communities. This is a cornerstone of Touro. This past year, I am sure there were times when it was not so easy to taste and feel the sweetness of the blessings around us whether it be because of our need to physically distance from one another, or from the darkness that seemed to encapsulate us. But through our diligence, cooperation and unity, we were successful in fulfilling our missionand, with the help of the Almighty, we will continue to succeed.

On behalf of myself and my family along with the Board of Trustees and Senior Management, I wish each and every one of you a happy and healthy New Year a year in which it will be easy for us to taste the sweetness of our individual and collective success and share in joyful occasions with one another.

Dr. Alan Kadish

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Rosh Hashanah: A New Year with New Opportunities | The Touro College and University System - Touro College News

Kapparot: The Yom Kippur Tradition of Chicken Twirling – jewishboston.com

Posted By on September 4, 2021

For some 1,000 years, many Ashkenazi Jews have observed the same ritual every Yom Kippur Evewaving a chicken over their head.

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The practice is called kapparot (atonements) in Hebrew and shluggen kappores in Yiddish. Shluggen means beating or hitting, which is not what the ceremony entails, but probably what it feels like to the chicken.

From the start, the practice was controversial among rabbinical scholars, and even today, it continues to ruffle feathers. (Sorry, couldnt resist.)

According to professor of classical rabbinic literature Reuven Kimelman, kapparot involves swinging a living chicken three times around your head while reciting a prayer. Traditionally, men use roosters and women hens, though pregnant women use both in case theyre having a boy. After the ceremony, the animal is slaughtered according to Jewish law.

Its primarily a Hasidic tradition. This makes it relatively uncommon today among Jews, but in 19th-century Eastern Europe almost half the Jewish population identified as Hasidic, and the practice was widespread.

No one is sure. Its not mentioned in the Torah or Talmud. The first reference appears in the 9th century in a responsa, a kind of question-and-answer session, with the scholar Amram ben Sheshna. As head of a revered Babylonian academy, Sheshna was considered a great sage, but when asked about the origin of kapparot, he said, For we do not know.

Historians believe it probably began several centuries before Sheshnas commentary and then became widespread, requiring the rabbis to devise an ex post facto explanation. Sheshna said it derived from a practice in the ancient temple, where a goat bearing the sins of the people was sent into the wilderness to die. But after the destruction of the Temple, Jews were prohibited from carrying out the practices once done there. Sheshna said kapparot was a convenient workaround with another animal.

Yom Kippur is the day when God decides whether you will live or die based on your and others sins. As it happens, the word for rooster isgever, which can also mean man. Kimelman said this made it possible to see the chicken as a stand-in for a human being (in addition to being a stand-in for a goat). The practice could potentially save your life, it was believed. As the kapparot prayer states, And may this rooster go on to death so that this person may remain alive.

In the Middle Ages, its entrails were tossed on the roofs of houses for other animals to devour. According to the 20th-century scholar Jacob Lauterbach, this appeased Satan, who was believed to dwell on rooftops and apparently really liked raw chicken.

In his 2011 book, The Shtiebelization of Modern Jewry, the scholarSimcha Fishbaneclaims that tossing the entrails was done for the exact opposite reason. Rabbis worried that kapparot would feed antisemitic tropes about Jews engaging in magic or sorcery. Bird remains left outside would be quickly devoured by insects and other animals, making it impossible for gentiles to gather any incriminating evidence.

Jews later started donating the chicken to charity. Kimelman says it counted for one last good deed before God decided your fate on Yom Kippur. A chicken may not sound like a big deal to us today, but according to Kimelman, a common joke among Jews went, If a Jew eats a chicken, one of them must be sick. This meant either the chicken was ill, so it was cheap and a Jew could afford it, or the Jew was unwell and only a hearty chicken meal could save him or her.

Today, the chicken is often eaten on Sukkot.

Many rabbis believed it was akin to magic and idolatry. On Yom Kippur, Jews are supposed to ask God for forgiveness. You arent supposed to let a chicken take the fall for you.

Today, kapparot runs afoul (pun intended) of animal rights activists, who argue its inhumane; they have sued in court and supported laws to stop the practice. With some 50,000 chickens killed every year in New York City for kapparot, protesters tried in 2019 to get the ceremony halted. Instead, city health department officials said kapparot posed no public health threat and was important to Jewish community members.

About a decade ago, Kimelman gave it a try. If Im teaching about something, I want to know what Im talking about, he said. He found the experience unnerving and emotional. Whenever you move and get your body involved in the act of worship, it reverberates more than just words, he said. This is especially the case before the Day of Judgment when ones life hangs in the balance.

This article is reprinted from The Jewish Experience, Brandeis Universitys website devoted to Jewish issues.

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Kapparot: The Yom Kippur Tradition of Chicken Twirling - jewishboston.com

I was RBGs rabbi. Her legacy demands we fight for human dignity and reproductive rights. – Forward

Posted By on September 4, 2021

Grief is a complicated animal. I have often described its presence to my congregants as a mountain sometimes it is across from you and you can see it, sometimes you are climbing it, sometimes you have summited it and sometimes it is just right on top of you. We do not control it, we live with it.

Our collective losses as a country have felt at times unbearable over the last year. Last September, as people gathered around screens in their homes for Rosh Hashanah services, another loss was about to befall us; the death of Supreme Court Justice Ruth Bader Ginsburg. As we approach her first yahrzeit, many of us are feeling the loss of this crusader of justice, especially in a time where the tide is pushing in the wrong direction on abortion, voting rights and equality.

By GREG NASH/Getty Images

Rabbi Lauren Holtzblatt speaks during a ceremony to honor the late Justice Ruth Bader Ginsburg as she lies in state at Statuary Hall in the US Capitol in Washington, DC, on September 25, 2020.

When I reminisce about the wisdom of Justice Ginsburg, who was my congregant and friend, I am reminded of the wisdom that she gave us not only in her legal rulings and powerful dissents, but in the way she lived her life as a mentor and teacher. She was truly the same person, fighting for the dignity of others, in all aspects of public and private life.

In the Talmud, Masechet Brachot, we are taught that ein tocho kboro a person whose inside is not like their outside, meaning that their external behavior that does not reflect their inner character is not given a seat in the great house of study. I have often thought of this teaching when watching how Justice Ginsburg lived her life; her inside character matched the values she fought for in the world.

The justice forged a legal path for women and girls to rise to their fullest potential in the world through legal structures, and did the same in her private relationships. In 2014, I had the unique opportunity to work with Justice Ginsburg on an article about the story of Passover for the American Jewish World Service. She was keenly interested in bringing the women of the Exodus story who had created the conditions for freedom out of the shadows of the narrative: Their names should be known, their stories should be told, she said.

Together, we meticulously went through the heroic acts of Yocheved, Miriam, Batya, Shifra and Puah characters who are not mentioned in the traditional Haggadah. When we finished editing the piece, the justice called to ask if she could have my permission to place my name alongside hers in the byline. I had not expected this; to just have the opportunity to work with Ginsburg was a gift, but she saw her stature as a vehicle for raising others up. This came from an ultimate commitment to the worth of every human being.

And these values were embedded in how Justice Ginsburg interpreted the foundational documents of this country. She believed that the equal protection clause of the Constitutions 14th Amendment should guarantee human dignity for all, with an expansiveness that its framers could not have imagined.

The original Constitution has certain imperfections, Ginsburg said in a 2018 talk at the Supreme Court on the importance of the 14th Amendment. Our original Constitution doesnt have an equality provision in it because some humans were held in bondage by other humans. Our Constitution did not get perfected in that until after the Civil War.

The essence of the equal protection clause are the words human dignity, she continued. That all humans are entitled to respect, and no person, because of who he or she is, because of his or her birth status, is any less human or entitled to rights that is equal protection.

Human dignity was a crowning value that showed up throughout the justices rulings, writings and relationships. This was one of the reasons that there was such an overwhelming feeling of loss when she died for the country as well as for those of us who knew her personally. Justice Ginsburg was our crusader.

Standing at the top of the Supreme Court stairs on Sept. 23, 2020, as Justice Ginsburgs casket was taken out of the hearse, I looked out at the myriad of clerks standing to honor her. The large white columns of the court loomed overhead; next to me, on my right and on my left, were the justices immediate family and her court family. There was not a dry eye.

Ginsburg was lovingly referred to as the boss in chambers and had a staff that she treated as family. In 2016, when her official portrait was unveiled in the courts Great Hall, we had sat in the hallowed white marble space where her casket would eventually lay.

The justice got up to speak that day after the artist explained the intricacies and details of the painting. She stood before her eight esteemed colleagues, a room filled with the countrys best legal minds who had gathered to honor her. She proceeded to thank her family, her beloved assistants and her housekeeper, Elizabeth, saying she could not do what she does without their care and attention.

It was a classic RBG moment tocho kboro, where the inside matched the outside.

As we approached the year anniversary of her death, the Supreme Court dealt a major setback to the dignity of women to choose the course of their lives, essentially allowing Texas to enact an abortion ban by prohibiting the procedure in nearly all cases after six weeks of pregnancy. The law will have a disproportionate effect on women of color and low-income communities.

Many of us are reeling from this news. We cannot believe we are back in the dark times that preceded the 1973 Roe vs. Wade decision that legalized abortion, and there is significant concern that this moment is a foreshadowing of the courts ruling in an upcoming case that directly challenges that landmark ruling.

During Justice Ginsburgs Senate confirmation hearings back in 1993, she said: The decision whether or not to bear a child is central to a womans life, to her well-being and dignity. When government controls that decision for her, she is being treated as less than a fully adult human responsible for her own choices.

These words should act as our North Star, the sails in our collective ship, our marching orders. Just as Justice Ginsburg never gave up on her commitment to human dignity and the expansion of rights to every inhabitant of this country, we too must not give up. We carry on Justice Ginsburgs legacy in the private acts of promoting dignity in our personal relationships, and when we collectively fight for reproductive rights, even when we are up against enormous barriers.

As we mark the first yahrzeit of Justice Ruth Bader Ginsburg on Monday evening, may her eternal teachings, writings and selfless acts be a well of strength for each one of us to pull on as we march forward to create a better world.

Lauren Holtzblatt is the co-senior rabbi at Adas Israel Congregation in Washington, D.C., and led memorial services for Justice Ruth Bader Ginsburg last year at the Capitol and the Supreme Court.

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I was RBGs rabbi. Her legacy demands we fight for human dignity and reproductive rights. - Forward

The Deeds Done Edition – The Promised Podcast – TLV1 Podcasts

Posted By on September 4, 2021

Allison Kaplan Sommer, Don Futterman and Noah Efron discuss three topics of incomparable importance and end with an anecdote about something in Israel that made them smile this week.

The Year That WasThe Talmud says that on Rosh Hashanah God judges the deeds of all creatures over the prior year. We figured, wed get a jump on the job, giving God a hand, and figure out what we did right and what we did wrong over the past year.

The Defense Minister & the PresidentDefense Minister Benny Gantz and Palestinian President Mahmoud Abbas meet on the down-low to talk about anything but peace. Whats it augur?

Afghanistan and the Jewish QuestionDo Israelis have anything to learn from the heartbreak in Afghanistan? (Because, you know, its always, at least a little, about us.)

Is Canceling This Years High Holiday a Retreat From All That Has Preserved Judaism Forever? For our most unreasonably generous Patreon supporters, in our extra-special, special extra discussion, we talk about the brouhaha over an essay in Tablet in which Liel Leibovitz takes American rabbis to task for being overly COVID cautious. Liebowitz writes that Jews celebrated Shabbat in silence under the Inquisition, lighting candles in darkened basements even though the flickers of holy light could attract the penalty of death. Jews baked matzo in the ghettos and observed Yom Kippur in the camps. To cancel the high holidays now, he suggests, is a craven retreat from all that has preserved Judaism forever. Might he have a point?

All that and music of inspiration and atonement for the new year!

Songs

Previous Episodes

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The Deeds Done Edition - The Promised Podcast - TLV1 Podcasts

Zionism and the Jewish polemic – The Jerusalem Post

Posted By on September 4, 2021

When we think of the Zionist pantheon, philosopher Jacob Klatzkin does not come to mind: Klatzkins vision was brilliant but limited. Arthur Hertzberg, in his landmark study The Zionist Idea, describes Klatzkin as the most devastating anti-traditionalist of all the rebels within Zionism. Klatzkin was a firm believer that the Jewish state would in no way be David Ben-Gurions light unto the nations, but simply a third-rate entity based on language and land. The Diaspora would disappear. Klatzkins vision does not resonate with Jews. Zionism is very much a Jewish movement in that its luminaries could not imagine the revival of the Jewish nation to be nothing less than brilliant and superior.How do we explain Jewish survival in our history and the failing of American Jewry in the Diaspora today?

The Jewish encounter with modernity has been an experience of psychological inferiority and a feeling that the majority culture is superior to a primitive, tribal and outmoded superstition. Heinrich Heine, the great German poet of the 19th century, explained his reasons for conversion from Judaism to the Lutheran faith as the entrance ticket to Western civilization. Jewish identity, Jewish national ties and Judaism were the stumbling block for the Diaspora Jew in the modern period. Jewish self-hatred reflected the disadvantage of an identity that for thousands of years had been based on a sense of Divine destiny, being chosen by God as a holy nation. The rise of Zionism decades after emancipation heralded a return to the notion of being a unique and great nation, something that the initial Jewish encounter with modernity had destroyed.

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Zionism inherited a long tradition of Jewish polemic. The year was 1263 and the setting was the Christian royal court of Aragon. Rabbi Moses ben Nahman Nahmanides was coerced into a disputation with Friar Paul, a Jew who converted to Catholicism and made the claim that the Hebrew Bible and Talmud predicted the coming of Jesus Christ as a savior messiah. Nahmanides debated in front of the royal court and Christian clergy. Nahmanides spoke to the gentiles without restraint. Afterward he published an account, one of triumph and unabashed superiority over Christianity and Friar Pauls attempts to interpret Jewish texts from a Christological point of view. While Nahmanides penned his bold account originally in Hebrew, he actually translated it into either Latin or Catalan for the bishop of Girona. The Aragonese royal court expelled him from the kingdom. He migrated to the Land of Israel, settled in Acre, and produced his legendary commentary on the Hebrew Bible.

Another example of the Jewish polemic is the Nizzahon Vetus, the Old Book of Polemic. In the words of the polemics translator, historian David Berger, the anonymous authors approach to Christianity ranges from somber to sarcastic. The collection of anti-Christian arguments current in thirteenth century Ashkenaz, the Nizzahon Vetus according to scholar Berger is a striking example of Jewish disputation in its most aggressive mode. One forceful statement by the polemicist: We ask you heretics how you can talk about fear of God and exalt yourselves by referring to Scripture when you dont believe properly. The Jew shall raise his voice and say: It is our duty to observe the Torah; it is we who have this obligation, as it is written, In Judah God is known, his name is great in Israel [Psalms 76:2] The image of the medieval Jew hiding in the shadow of Christian majorities is dispelled by Nahmanidess account and the Franco-German polemic of Nizzahon Vetus.

The reality of the medieval epoch was that, despite the threat of persecution, Jews were not apologetic. Jews believed in their cultural and religious superiority to the pagan, Christian and Islamic majorities that surrounded them. Jews reveled in their identity as a treasured people. Until the century-long campaign of forced conversion in Spain that began in 1391, the Jewish apostate was the exception to the rule.

The Jewish sense of superiority was almost universal in Zionist circles, even among thinkers like Micha Josef Berdyczewski, a strident foe of tradition. As Berdyczewski wrote in 1899, a holy people must surely be a living people. Berdyczewski yearned for the emergence of the New Hebrew, a superior man who would erase the shame of Exile. That seminal religious-Zionist thinker Rabbi Abraham Isaac Kook and Berdyczewski, a fierce foe of tradition, could agree on Jewish exceptionalism and superiority is remarkable. Zionism recaptured a Jewish sense of superiority that has a long pedigree in thousands of years of Jewish history.

The writer is rabbi of Congregation Anshei Sholom, in West Palm Beach, Florida.

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Zionism and the Jewish polemic - The Jerusalem Post

If You Save One Life…. You Save The World – Jewish Journal

Posted By on September 4, 2021

My eyes are filled with tears my heart is bursting with pride as I think about that indelible image. It symbolizes everything. The C17 military plane was filled to the brim with over 600 Afghan refugees desperate to leave Kabul. What did the crew do? They exemplified all that is good about America by proceeding with the flight bringing everyone to freedom.

There are so many other heartfelt scenes I will never forget service members comforting the children by playing games with them, giving out food and water, gently putting a hand on a young girls head to reassure her and standing on each side of an elderly woman assisting her onboard the plane.

I want to express my deepest gratitude and respect to each and every one of you the thousands of American service members who have been working around the clock in Afghanistan under extremely difficult and dangerous conditions. I also want to acknowledge all those behind the scenes supporting this life-saving mission.

The thousands of people who are trying to flee Afghanistan the families, men, women, children, the elderly are terrified and exhausted, overwhelmed with despair, uncertainty and helplessness. They are lost my heart breaks for them.

But you have given them hope. Over 100,000 people have been evacuated in the past two weeks. Your Herculean efforts to save them are awe-inspiring and remind everyone of the humanity, beauty and goodness in the world. You are the best of America what makes it truly special.

Your empathy, compassion, professionalism, deep commitment, sensitivity and kindness also honor in a very special and meaningful way all those who fought, those who were wounded and those who died in Afghanistan over the last 20 years and their families.

I want to especially remember with great love the amazing and brave heroes who lost their lives during Thursdays horrific terrorist attack and their Gold Star families, as well as those who were injured and are recovering and their families. I wish everyone much strength and healing during these very dark and difficult days.

The Talmud says If you save one life, you save the world. Thank you from the bottom of my heart! God Bless You and your families as you continue on with this important mission, despite what Im sure are heavy hearts.

I would love to encourage everyone to reach out (via social media) to our American service members in Afghanistan with heartfelt messages of gratitude and support. Im sure it would mean a lot to them. Be creative they can be videos, written greetings, signs, artwork get the whole family involved to lift their spirits.

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If You Save One Life.... You Save The World - Jewish Journal

There Are So Many When Will the World End Timers, It’s Ridiculous – Distractify

Posted By on September 4, 2021

Every culture has its own apocalypse theories. For the Mayans, it was the year 2012; for One Direction fans, it was when Zayn first announced he'd left the group. In all of these instances, the world didn't end, but that hasn't stopped groups from all over the world predicting the apocalypse. Heck, there are even timers on the internet for it.

Remember in 2011 when those weird religious zealots began predicting the "rapture" would occur on March 22? Well, those same folks predicted multiple times when the world would end and the rapture would occur. Now there are a bunch of theories as to why the world didn't end all those years ago: in the case of 03/22/2011, that happened to be the same day Macho Man Randy Savage died.

Did the Macho Man sacrifice himself for our sins while screaming, "OOOHH YEAH!"? Of course that's most likely what happened but the government doesn't want us to know that.

If you choose to believe the (probably) correct aforementioned scenario of The Madness sticking it to The Rapture, then you'll probably find the various "end of the world timers" on the internet interesting.

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Watch Is Up claims that a black hole1000 light years away will swallow up our entire galaxy in 1,476 days (as of this writing). Meaning we probably won't get to the next phase of the MCU if it's right. You can watch that particular countdown timer here.

That's a much different figure than the Time and Date website's end of the world timer which predicts September 3, 2021 will be the end of the world.

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Of course, the timer is set to EST (the correct time zone). Some folks may be more inclined to believe this timer in light of the massive floods that have hit the Northeast out of nowhere. Entire neighborhoods were enveloped in water causing what is already presumed to be billions of dollars worth of damage.

There's also a timer in Manhattan that's apparently portending when the world's going to end, too.

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Sekundomer.net also has a pretty comprehensive compilation of various end of the world predictions. Jeane Dixon once predicted earth would go the way of Crystal Pepsi back in 1962. Also like the clear cola beverage, Jeane's prediction was revamped, and was then changed to 2020. While a global pandemic did occur, the world's still here.

Riaz Ahmed Gohar Shahi's book, The Religion of God says that an asteroid is going to destroy planet earth in the year 2026. The Talmud also indicates that the beginning of the end of the world will officially begin in the year 2239 and will last approximately 1,000 years before everything's said and done.

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Egyptian-American biochemist Rashad Khalifa, using Quranic text and Islamic teachings has approximated that the end of the world is actually going to occur in the year 2280.

One would assume that after all of the bogus end of the world predictions, humanity would wisen up. However, this isn't the case. There are still a whopping 15% of people who believe that planet earth will be donezo in their lifetime.

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So do you believe any of these end of the world theories? Or do you just hope the planet doesn't explode until George R.R. Martin releases the real way Game of Thrones should've ended?

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There Are So Many When Will the World End Timers, It's Ridiculous - Distractify


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