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Israel to pay compensation to families of missing children in early 1950s | The world – SwordsToday.ie

Posted By on February 25, 2021

For decades, human rights defenders and Jewish immigrant families have reported that thousands of children were abducted from their biological parents in the first years after Israel was created in 1948.

In their opinion, these children, many of whom are of Yemeni descent, were given to Ashkenazi Jewish couples (Central and Eastern Europe) who lived in Israel or abroad.

Doctors told the biological parents that the children had died in childbirth, but the bodies were never handed over.

The Sephardic Jews (both natives of Spain and the Maghreb and the Middle East) have been accused of racism and discrimination against the Ashkenazi-dominated Israeli ruling class.

It is time for families to recognize their children by the state () and to pay compensation to these families, Netanyahu said in a statement issued by his office.

However, the Israeli prime minister acknowledged that the money would not alleviate the terrible unbearable suffering of families abducted by children in Yemen and other Arab and Balkan countries.

The Hebrew state will provide a total of 162 million shekels (approximately US $ 50 million) in compensation to the victims.

Families of children allegedly murdered will receive 150,000 shekels (approximately US $ 45,000), while families who do not know the whereabouts of their descendants will receive 200,000 shekels (US $). 61 thousand)., Finance Minister Israel informed Katz.

The state is trying to silence families with ridiculous and partial compensation without acknowledging responsibility for what happened, Ahim Wakayam, an association that brings together families of missing children, criticized on his Facebook account.

Netanyahu was already in favor in 2016 to examine the case file, despite hiding documents until 2031.

Most of the children who went missing during several official official inquiries died due to poor sanitation in the camps where their families lived.

Since the creation of Israel, the authorities have set up immigration camps to house thousands of Jews who have arrived in Israeli territory, including some 30,000 Yemeni people.

In addition to conducting genetic analyzes to identify the missing, an Israeli court in 2018 granted permission to open the graves of Jewish children killed in the early 1950s.

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Israel to pay compensation to families of missing children in early 1950s | The world - SwordsToday.ie

One of world’s oldest scroll of Esther finds its final home in Jerusalem – Ynetnews

Posted By on February 25, 2021

One of the worlds oldest known Esther scrolls, also known as a megillah, has found its final home in Jerusalem after recently being gifted to the National Library of Israel (NLI), which has the worlds largest collection of textual Judaica.

Esther scrolls contain the story of the Book of Esther in Hebrew and are traditionally read in Jewish communities on the festival of Purim, which will take place on February 25-28 this year.

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A mid-15th century Esther scroll gifted to the National Library of Israel

(Photo: National Library of Israel)

Scholars have determined that the newly received scroll was written by a scribe on the Iberian Peninsula around 1465, prior to the Spanish and Portuguese Expulsions at the end of the 15th century. These conclusions are based on both stylistic and scientific evidence, including Carbon-14 dating.

The megillah is written in brown ink on leather in an elegant, characteristic Sephardic script, which resembles that of a Torah scroll.

The first panel, before the text of the Book of Esther, includes the blessings recited before and after the reading of the megillah, and attests to the ritual use of this scroll in a pre-Expulsion Iberian Jewish community.

According to experts, there are very few existing Esther scrolls from the medieval period in general, and from the 15th century in particular.

Torah scrolls and Esther scrolls from pre-Expulsion Spain and Portugal are even rarer, with only a small handful known to exist.

Prior to the donation, this scroll was the only complete 15th-century megillah in private hands.

The medieval scroll is a gift from Michael Jesselson and his family. His father, Ludwig Jesselson, was the founding chair of the International Council of the Library.

Dr. Yoel Finkelman, a curator of the NLIs Haim and Hanna Salomon Judaica Collection, said that the new addition is an incredibly rare testament to the rich material culture of the Jews of the Iberian Peninsula. It is one of the earliest extant Esther Scrolls, and one of the few 15th-century megillot in the world.

The Library is privileged to house this treasure and to preserve the legacy of pre-Expulsion Iberian Jewry for the Jewish people and the world, he added.

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One of world's oldest scroll of Esther finds its final home in Jerusalem - Ynetnews

Policing religious gathering limits during the coronavirus pandemic requires sensitivity – The Conversation CA

Posted By on February 25, 2021

The images were stark: men and boys fleeing from a synagogue into the night as Montral police gathered outside the building.

In the video taken on Jan. 22, the word Nazi can be clearly heard in the background mix of different voices, undoubtedly uttered against the police. The officers were at the Skver congregation community synagogue to enforce provincial health rules limiting gatherings during the pandemic.

A judge later ruled in favour of a challenge by the Hasidic community to the health regulations but remained open to future changes to the rules by the government.

As social science researchers interested in how people live together, this video challenges us and also invites us to begin a reflection that goes beyond it.

Beyond the disrespect of the instructions issued by Public Health, this episode evokes a scenario that has been repeated many times: the characterization of all the Hasidic groups present in Montrals Outremont and Plateau-Mont-Royal boroughs based on the actions of certain members.

This approach is well known and numerous works in social psychology notably those of Henri Tajfel, a pioneer in the study of intergroup relations highlight the process by which a minority group is perceived as a homogeneous whole and the behaviour of some members is extrapolated to reflect that of the entire group.

Read more: Comment la Covid-19 transforme le travail des chercheurs en sciences religieuses

It is therefore useful to remember that the Hasidic community does not exist in the singular sense. Rather, there are several communities that derive their names from the cities in Eastern and Central Europe where they were born. While the largest in Montral, such as the Belz or Satmar, have several thousand members and are well known, other communities are made up of only a few families such as the Klausenberg and Trisk.

To these divisions rooted in the long history of Hasidic Judaism must be added divisions within the different communities themselves. Sociologist Samuel Heilman examines precisely these divisions rooted in problems of succession in five Hasidic dynasties in North America.

Institutional fragmentation is not peculiar to Hasidic Judaism. It is also found in other religious traditions that do not have a unique organizational structure. Nevertheless, this fragmentation has very concrete consequences for the local geography of synagogues, as sociologist Iddo Tavory shows in his research on the Orthodox communities of the Beverly-La Brea neighbourhood in Los Angeles, Calif.

While members may be able to attend three prayers a day in a synagogue that is not their communitys synagogue, in part because the times are more convenient to their schedule, they attend their communitys synagogue for Shabbat prayer, which runs from Friday night to Saturday night.

Beyond these organizational clarifications, one question remains after watching the video mentioned above: why hold such gatherings when they have been banned in the name of collective responsibility? Couldnt members of Hasidic Jewish communities simply avoid the Shabbat prayer during the pandemic? Is it necessary to pre-emptively conclude that these individuals are simply ignoring their fellow citizens?

It seems to us that such a hypothesis is unsatisfactory and that it is useful to try to understand this resistance without seeking to justify or excuse behaviour prohibited by law.

First of all, it is necessary to point out the intrinsically collective character of certain Jewish prayers. Indeed, these prayers are not simply the result of an individual connection with God. They have a community dimension and a co-presence aspect. And according to Jewish law, in order for certain prayers to take place (such as those on the Sabbath), a quorum of 10 adult men is required. This is called a minyan.

But it doesnt stop there. Behind this gesture lies a reverent experience, both personal and collective, which is difficult to grasp in a society where religious practice is thought to be a private and intimate matter. Giving up meeting for Shabbat prayer would not be something that could be contemplated according to these pious Jews (pious being the meaning of the Hebrew word khasid).

This prayer, as well as other practices, is the legacy of a tradition that has continued for millennia, even in extreme situations such as the Second World War Holocaust. It should be remembered that the Hasidic presence in North America is inseparable from the memory of the Holocaust. It must be maintained also, and above all, because the request to carry out these practices would come directly from God and because this constitutes the heart of the life of the members and not only a religious aspect of their identity.

Last spring, three specialists in Orthodox Judaism explained in the New York Daily News how the shift from the present to the virtual undermines the very essence of this ultra-Orthodox Judaism. For many observers of public life, there is a tension that is difficult to reconcile between respect for the law of God and respect for the law of society, the former prevailing over the latter. This situation is hardly acceptable in a so-called secularized society.

However, it would perhaps be more pertinent to reformulate the question differently and to question the supposed equality of all in the face of the regulations put in place to contain the pandemic.

While it is up to the government to make decisions which are certainly necessary and difficult, we must not forget their character. They are part of a certain vision of what is essential to lead a good life. However, in matters of religious affairs, it seems indispensable to recognize the multiplicity of personal and collective experiences that are not always easy to grasp. Such recognition does not necessarily lead to specific accommodations but it is at the basis of a collective and truly constructive discussion.

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Policing religious gathering limits during the coronavirus pandemic requires sensitivity - The Conversation CA

Speaking Torah Episode #4: The Loneliness of the Long-Distance Translator – jewishboston.com

Posted By on February 25, 2021

People think of Hasidism as a movement that was mostly a movement of men; men left their families behind and went to be with the Rebbe, and the audience for whom the Rebbe wrote was an all-male audience. Women were really left out of Hasidism. But Nehemia has made a case for the fact that women were often very powerful in these Hasidic dynasties. Rabbi Arthur Green

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In this episode of Speaking Torah, Rabbi Nehemia Polen shares with us his lyrical and beautiful reflections on the experience of translating Malkah Shapiros The Rebbes Daughter, and the challenges and lessons learned along the way.

Rabbi Polen is professor of Jewish thought at Hebrew College, a leading expert in Hasidism and Jewish thought, and a widely published author and translator. And reading his essay we have another authority in the field of translation from Hebrew into English, Rabbi Arthur Art Green, one of the worlds preeminent authorities on Hasidism, Jewish thought, spirituality and neo-Hasidism.

Listen in this episode to discover the insights that Rabbi Polen uncovered during the process of his understanding and translation of Malkah Shapiros memoir and the challenges of separating himself from the work while remaining an integral vehicle in its delivery.

Listen to the full episode here, or onApple Podcasts,StitcherorSpotify.

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Rabbi Nehemia Polen (writer) is professor of Jewish thought at Hebrew College. He is a leading expert in Hasidism and Jewish thought and a widely published author. Among his books are The Holy Fire: The Teachings ofRabbi Kalonymus Kalman Shapira, The Rebbe of the Warsaw Ghetto and The Rebbes Daughter, for which he received the National Jewish Book Award. It is his experience working this last bookwhen he was a National Endowment for the Humanities fellowwhich served as the inspiration for the essay we will hear today. Rabbi Polen holds a doctorate from Boston University, where he studied with and served as a teaching fellow for Nobel Laureate Elie Wiesel.

Rabbi Arthur Green (reader)isthe founding dean and current rector of theRabbinical School of Hebrew College and Irving Brudnick Professor of Jewish Philosophy and Religion at Hebrew College. He is professor emeritus at Brandeis University, where he occupied the distinguished Philip W. Lown Professorship of Jewish Thought. He is both a historian of Jewish religion and a theologian; his work seeks to form a bridge between these two distinct fields of endeavor.

Rabbi Jeffrey Summit, Ph.D.(host), is director of theHebrew College Innovation Lab. He is research professor in the department of music and Judaic studies at Tufts University and senior consultant for Hillel International. The author of several books, among his many awards are a 2018 Hebrew College honorary degree, a Grammy nomination for his album Abayudaya: Music from the Jewish People of Uganda, the Edgar M. Bronfman Award for Lifetime Accomplishment in Hillel Professional Leadership and the Tufts Hosea Ballou Medal.

Torah is one of the most profound sources of wisdom available to us. In Hebrew Colleges new podcast, Speaking Torah, Jewish leaders from around the world read essays from Hebrew College faculty and rabbinical alumni about how Torah can help us navigate the most pressing issues of our time. Together, we explore the ways Torah can help us approach the world with creativity, healing and hope. Find out more athebrewcollege.edu/podcast.

Never miss the best stories and events! Get JewishBoston This Week.

This post has been contributed by a third party. The opinions, facts and any media content are presented solely by the author, and JewishBoston assumes no responsibility for them. Want to add your voice to the conversation? Publish your own post here.MORE

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Speaking Torah Episode #4: The Loneliness of the Long-Distance Translator - jewishboston.com

Array of genres, countries in Sacramento Jewish film fest J. – The Jewish News of Northern California

Posted By on February 25, 2021

Outside of government, two things known to be big in Sacramento are soccer and tango.

Both passions will be represented among the films this year at the 22-year-old Sacramento Jewish Film Festival with a Jewish angle.

A Common Goal is a 2020 documentary about Israels national soccer team and the fact that about half the players on the squad are Israeli Arabs, including the teams first-ever Muslim captain. Set during a European tournament, the 52-minute film reveals the teams struggles for unity and integrity amidst an onslaught of biases from the media and many fans. It will stream March 12-14.

Tango Shalom is a lively and humorous feature film about a married, money-pinched Hasidic man with natural dance talent who finds a way to take part in a high-stakes dance competition without breaking the Jewish law that forbids him to touch any woman besides his wife. His dance partner is a hot, professional tango dancer who shares his desperation for the winning purse, and their solution is as ingenious as the movie is haimish, a loving portrait of a Brooklyn Orthodox family and the community that encircles them.

A Northern California premiere, Tango Shalom is the only film that will be available to stream throughout the entire 22-day festival March 3-24. Each of the other 23 films in the lineup, staggered over three weeks, will be available for about three days.

Due to the pandemic, the festival is being held virtually, of course. Its a program of the Jewish Federation of the Sacramento Region and its Jewish Community Relations Council that has long allowed the Jewish community to unite, celebrate and socialize, with festivities normally held at the Crest Theatre.

Were going to do the best we can, festival director Teven Laxer said, promising that the festival will be bringing the community together via Zoom. For example, a live, online party will be held with cast members of Tango Shalom on March 21, offering music and activities and who knows? maybe a tango lesson.

Also, a public conversation around the film Stranger/Sister (streaming March 6-8) will take place on March 7. The 39-minute documentary is about two ordinary women, one Muslim and one Jewish, who form an alliance that turns into a movement, with chapters in Sacramento, Austin, Chicago and elsewhere. Their efforts to turn strangers into sisters challenge assumptions about how to fight hate in America, and the film also deals with anti-immigrant bias and hate crimes. The March 7 panel discussion will include local members of the Sisterhood of Salaam Shalom.

The festival lineup includes films from many countries, including Israel, Canada, Germany, Slovakia, Italy, the United Kingdom, Ireland and Morocco.

From Norway comes a 2020 feature film, The Crossing, that Laxer described as family friendly. It involves a Norwegian sister and brother in 1942 who undertake to escort a Jewish brother and sister across the Norwegian border to safety in neutral Sweden. Starring a spunky, preadolescent Norwegian actress, the film underscores the importance of courage, integrity and taking responsibility, even at a young age.

The festival also is presenting two highly regarded new Israeli films, each winners of several 2020 Israeli Ophir Awards, Asia (March 6-8) and Here We Are (March 21-23).

Asia is a tender mother-daughter drama about a young woman facing a terminal illness that won nine Ophirs, including best picture, best actress for Alena Yiv as the mother and best supporting actress for Shira Haas, star of the Netflix hit Unorthodox and featured as an overwrought teen in Shtisel. (Geoblocked to Northern California, this screening excludes the Bay Area, but the film also will be shown at the JFIs WinterFest the weekend of Feb. 25-28.)

Here We Are is a road movie about a father and his autistic teenage son that won Ophirs for best director (Nir Bergman), best screenplay, best actor (Shai Avivi) and best supporting actor (Noam Imber).

Another Israeli film of note is Code Name: Ayalon (March 3-5), a new 69-minute documentary about the 1975 discovery of an underground Israeli munitions factory that had been kept secret for three decades. It manufactured bullets, to defend the young Jewish state should it be attacked, and was located in the ground underneath the laundry of a kibbutz. Astoundingly, director Michael Lopatin was able to locate and interview about a dozen of the 45 or so original young men and women who worked there.

Tickets for single films are $12 per person, $18 per family; a five-film pass costs $50 per person, $75 per family; and all-festival passes are $120 and $180. Tickets include access to Zoom events associated with the selected film.

Some of the films will be restricted to certain geographical areas, so check for that information and the full lineup at sacjewishfilmfest.org.

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Array of genres, countries in Sacramento Jewish film fest J. - The Jewish News of Northern California

With ‘The Vigil,’ Keith Thomas wanted to make a truly Jewish horror movie – SYFY WIRE

Posted By on February 25, 2021

There aren't many Jewish horror films out there. Other than a handful of films and TV episodes about golems (a mud or clay creature that follows instructions written on paper and slipped into the creature's mouth), there isn't much in the horror genre that takes place in the Jewish religion.

Director Keith Thomas hopes to change that with his first feature film, The Vigil. The story follows Yacov (Dave Davis), a young man suffering from PTSD who has recently pulled back from his Hasidic roots. In need of some quick cash, he agrees to be a shomer, someone who sits with a corpse and says prayers in order to comfort the deceased's soul. The previous shomer quit suddenly and with no explanation. Yacov quickly discovers why the previous shomer left and now he must survive the night.

SYFY WIRE spoke with Thomas about what inspired The Vigil, how he found the demon for his film, and why Christianity has all the fun demons.

What inspired The Vigil?

It came from two places. One, I was a big horror fan. I had been wanting to make a horror film. When it came time to make my first film, I needed to find an angle that both felt fresh and was something I hadn't seen before, and at the same time was something personal. So that led me to Judaism. I felt like I hadn't seen a truly Jewish horror film before. Then there was this idea of the shomer, the watchman, someone who watches the body.

I thought, "Wow, how is it that no one has made a shomer horror movie before?" When I had that setup, then it became time to figure out [the plot]. You could make a shomer horror film that is really crass, or you can make one that is really rooted in the culture, has much more to do with the psychology of someone in this situation.

Have you ever sat as a shomer?

No, I haven't. The folks I know have all done it for friends and family. It really only exists in the ultra-orthodox Jewish community, where there are these paid shomers. I'd seen some interviews with folks who had done that before. I thought, "That's an interesting angle," because there's no personal connection to the body, it's just "I need to make some money."

We've certainly seen in moviesand I think the public is aware of dybbuks, like a dybbuk box, but I wanted to find something else that we hadn't seen before. The entity in this film is real, it comes from rabbinic literature. This was a thing that people were scared of and used to make special protections [against]: bowls they would bury while they were building a house. I thought, "Let's explore this ancient Jewish tradition that really no one has ever heard of."

Yeah. I was raised Jewish and I had never heard of the Mazzik, the spirit you focus on.

The trick with it was that in the rabbinical literature, the Mazzik which means "destroyer" in Hebrew is really only referred to as something that is inside abandoned houses. So you would avoid certain houses just like haunted houses, I suppose. You'd avoid going into them because there could be a Mazzik. But there was no description of what it looked like, or anything about it, so I had to make that up.

Did you have to do a lot of research on Mazziks or was it stuff you were familiar with?

I had come across mention of the Mazzik, and that was all I knew. I was lucky enough that there was a rabbi that I ran into at an event. I mentioned to him that I was working on this film, and he said that he happened to study demonology. Which is so strange because Jews typically don't believe in demons. There's not this huge supernatural angle, particularly with the more liberal side of Judaism, which is the majority in the U.S. He laid out this whole evolution and understanding of demonology in the rabbinic, Talmudic literature. It was fascinating.

Some of it is in the movie. It felt different enough and interesting enough that it really informed how we created the Mazzik and what its intentions are, since Jews don't believe in the devil and hell the same way [as Christians]. It wouldn't exist in a Jewish world. I had to do a lot of research to figure that out, come up with something that felt authentic.

Why do you think there aren't many Jewish horror films?

My guess is that it has a lot to do with the community at large and not much belief in superstitions. It was a great opportunity because we can make a truly Jewish horror film. My producers always wanted to go for the Jewish horror film.

Do you think this is the end-all, be-all Jewish horror film?

I hope it would open up a bit of a genre where more people could come in and make something around Jewish mythology. I feel like it's going to be hard to make another Hasidic horror film after The Vigil. It feels like it has staked its claim in that world.

However, I have an idea for another Jewish horror film about Lilith. There have been a number of movies about Lilith or succubi. They always end up going for the soft-core seductress thing. When I was researching the Mazzik, I kept coming across the Lilithene, which is plural, as though there are many of them. They aren't Adam's first wife; they are these other demons that collect babies. I thought that was cool.

Christianity has such a huge showing in the horror genre. Why do you think that it is such a major factor in horror?

I think a lot of it has to do with concepts of the afterlife and the battle between the forces of good and evil. It manifests itself really well in horror films. I think the Christian conception of a heaven and a hell really lends itself to this sort of horror storytelling. People are fascinated by life after death and the existence of a soul. We are very concerned with what happens after we die and what that will be like. These movies sort of answer that.

I think that, even though they are meant to scare people, they are reassuring in a lot of ways because these films suggest that the soul is everlasting, and there is a heaven and a hell, and that's kind of comforting in a way. You get to watch bad people be punished by the evil afterlife that comes for them. The Jewish conception of an afterlife is not similar to that. Christianity is a perfect theological setup.

Right. Because in The Vigil, Yacov isn't a bad person, he's just having some problems.

Right! You could read it lots of ways, but in the Jewish conception of demons or something that is antagonizing, because God is omnipotent and everywhere, any sort of demon would be part of God. So the idea is less about punishment and more about testing.

For Yacov, it is less about something coming to take his soul, and more about him having to face his own fears and him having to deal with stuff he hasn't dealt with properly. A Jewish demon wouldn't want to drag you to hell so much as help you get to heaven. It may be through some very tough love scaring you straight, in a way. If you are smart about it and you wrestle with your own failings or your faith, you can find your way out. They will, in some way, help you. They are just making you make that decision faster than you would have. It's subtle in the film, but it's an interesting angle that I don't think a lot of people are aware of.

Were you at all worried that this film wouldn't be as accessible to those not of the Jewish faith?

When I met with my producers and we started our initial discussions, I told them, "This is a horror film first. It happens to be told through a Jewish lens, but I really want it to be universal. I want it to feel like The Exorcist did to me when I was a kid." I didn't understand any of the Catholic rites or the Latin; I didn't know what they were doing necessarily, but I got it. I wanted that same sort of thing.

All cultures have had trauma and had to deal with guilt and their own personal demons. I thought if we hit those universal themes and get into traditional scares then it will appeal broadly. At the same time, if you happen to be Jewish, or are familiar with this community, you could see subtler stuff that will resonate. The idea was always to be as inclusive as possible, even though it's told through this very specific lens.

The Vigil opens in select theaters and digital platforms on Feb. 26.

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With 'The Vigil,' Keith Thomas wanted to make a truly Jewish horror movie - SYFY WIRE

Foothill presents readings of ‘Intimate Apparel’ this weekend – Los Altos Town Crier

Posted By on February 25, 2021

The Foothill College Theatre Arts Departments virtual performance readings of Lynn Nottages Intimate Apparel are scheduled 7:30 p.m. Friday through Sunday.

Directed by Thomas Times, each reading will be performed live and for free.

Set in 1905 New York City, Apparel is about Esther, a Black seamstress whose skills and discretion are much in demand, enabling her to stuff a goodly sum of money into her quilt over the years. Her plan is to find the right man and use the money she has saved to open a beauty parlor where Black women will be treated as royally as the white women she sews for.

Esther begins a correspondence with a lonesome Caribbean man named George who is working on the Panama Canal. Being illiterate, Esther has one of her patrons respond to the letters, and over time, the letters become increasingly intimate until George persuades her to marry, sight unseen.

However, Esthers heart seems to lie with the Hasidic shopkeeper from whom she buys cloth, and his heart with her, but the impossibility of the match is obvious to them both. Nique Eagen stars as Esther and Jordan Zion plays George. The cast also includes Rebecca Haley Clark (Mrs. Dickson), Marcie Rich (Mrs. Van Buren), Deborah Feisa (Mayme), Shir Ben Zeev (Mr. Marks) and Kyra Knibbs (narrator/stage directions).

To request viewing access, email [emailprotected] Type Intimate Apparel Ticket in the subject line and include your name in the body of the email, along with the date you would like access (requests must be made prior to 5 p.m. of that day).

For more information, visit foothill.edu/theatre and click the show link.

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Foothill presents readings of 'Intimate Apparel' this weekend - Los Altos Town Crier

The evolution of Eric Adams – Jewish Insider

Posted By on February 25, 2021

Back in the 90s, Eric Adams, the Brooklyn borough president, was a brash New York City police officer whose public statements often seemed custom-made to incite controversy. He attacked Herman Badillo, the Puerto Rican-born former Bronx representative, for marrying a white Jewish woman rather than a Latina, and, during a failed congressional run, praised the antisemitic Nation of Islam leader Louis Farrakhan. Later in the decade, Adams registered briefly as a Republican a move he describes as an act of protest against the Democratic Partys lackluster approach to crime.

In those days, he was much more of a bomb thrower than he is now, said Andrew Kirtzman, a political communications strategist in New York who frequently interviewed Adams as a former longtime host of Inside City Hall, a local news show on NY1. He was a great guest because you never really knew what would come out of his mouth.

While his reputation as a loose cannon appears largely to have faded, there are still some moments in which Adams sends out the occasional warning shot. In recent years, he has made headlines for demanding that New York transplants go back to Iowa and for announcing that he would carry his handgun to houses of worship after the Tree of Life synagogue shooting in Pittsburgh. None of that really surprised me when I heard it because hes not a starchy, programmed politician, Kirtzman said. Hes genuine, hes real and hes outspoken.

As he makes his first bid for New York City mayor, Adams is emerging as a frontrunner in a crowded field of high-profile Democratic candidates, including former Citigroup executive Ray McGuire, outgoing comptroller Scott Stringer and former presidential candidate Andrew Yang.

Despite his reputation as something of a provocateur, Adams is now carving out a niche for himself as one of the leading establishment players in the race, with just four months remaining until the June primary.

The two-term borough president, now 60, extols both former mayors Michael Bloomberg for his data-driven policies and David Dinkins for his compassion. Adams is decidedly pro-development, claiming that he will bring back a recently abandoned proposal to rezone Brooklyns Industry City but also argues in favor of upzoning affluent neighborhoods as part of an effort to lower housing costs. And while the former cop rejects calls to defund the police, as a founder of the advocacy group 100 Blacks in Law Enforcement Who Care, he speaks from experience about racial injustice.

Adams sees no dissonance between his current approach and the somewhat more contentious path he once walked. I always say, you are the man, at 43, the man you were at 23, and you stood still, he told Jewish Insider in a recent interview, characterizing himself as a pragmatic progressive who is well-equipped to steer New York away from a crushing economic crisis compounded by the coronavirus pandemic.

A lot of people are just starting out in the mayors race. I have been moving towards this place for over 20-something years, Adams said. I know our city is better than what were seeing. Were dysfunctional, and many of those crises that were experiencing are self-inflicted. Now, more than ever, we must have a city thats not dysfunctional, where agencies are not inefficient, because those inefficiencies are creating inequalities, and I think the fullness of my life is going to lead this city in the right direction.

According to the latest public polling, Adams is in second place behind Yang, garnering support from a projected 17% of likely primary voters. We are extremely excited about where we are, he said. Were not surprised by our status.

Theres a real United Nations appeal to the campaign, Adams added, noting that he has raked in $8.6 million from a diverse array of contributors.

His stewardship of the most populous borough in the city, he said, gives him an edge. But he claims that his appeal extends beyond Kings County. I grew up in Queens, where my mother still lives. Were going to have a strong southeast Queens presence. When you put that coalition together, thats a great start, and were going to do well in parts of the Bronx, parts of Manhattan. So we have put together a good coalition.

Norman Siegel, a lawyer and former executive director of the New York Civil Liberties Union, described Adams as an energetic candidate who would bring the city together if elected. This is a natural evolution for him, said Siegel, who has known Adams for three decades and supports his candidacy. He works real hard, hes smart, he cares about all New Yorkers.

His past comments in support of Farrakhan and the Nation of Islam do not appear to have hindered his relationship with his Jewish constituents. At the heart of it was public safety, Adams explained. I was a police officer that was watching how crime was destroying our communities, and really, the police department was ignoring it. We threw our hands up. Community leaders were ignoring it. And there was one organization, the Nation of Islam locally, who played a major role in coming up with real programs around crime fighting. They were successful in pockets of the city, and it was my goal to have these programs really scaled up to train other local community groups to deal with issues of crime.

Im not a Muslim, Im a Christian, Adams added. Im never supportive of any antisemitic statements and would never be supportive of that. I dont believe in that philosophy.

Adams has established a strong rapport with his Hasidic constituents as borough president and, before that, as a New York state senator representing Crown Heights and other neighborhoods throughout Brooklyn. I think it was born out of policing when, as a lieutenant, I was introduced to many of these security patrols, and from those patrols, I started to see the high level of volunteerism, Adams recalled. The Jewish community, particularly the Orthodox community, within their language, is giving back.

Hes sincere, said Mordy Getz, a Hasidic businessman in Borough Park, recalling that Adams spoke out against antisemitism after a shooting at a kosher grocery store in Jersey City two years ago. Because he has that past and also he knows how people in our community were hurt by bad actors, I think hes a perfect uniter for the city now.

As a public servant, Adams has often spoken out against rising incidents of antisemitism. If elected, he said he would expand on a program he established called Breaking Bread, Building Bonds, which facilitates dinners between different ethnic groups in the city to encourage dialogue. Beyond that, he added, educational initiatives similar to No Place for Hate, a program for Brooklyn students that focuses on anti-bias training and combating bullying, which Adams worked on with the Anti-Defamation League, are vital to ensuring that students arent ignorant of the struggles faced by fellow New Yorkers.

When you have a young man in Brownsville draw a swastika on the wall, and he doesnt know the meaning of that swastika, Adams said, thats a real indicator that we have not carried out our basic education.

Adams believes the city has unfairly targeted the Hasidic community throughout the pandemic. I told the city from the beginning that we need to speak to the credible messengers in all communities in general, but specifically in the Jewish community, he told JI. We did it wrong, and we did not respond correctly.

As mayor, he said he would work to dismiss all fines issued against Jewish community members who havent followed coronavirus restrictions. In the meantime, Adams said, I have been in communication with leaders to come up with funds to assist those businesses that are struggling so we can pay for those fines and not have them hanging over their heads.

I heard him on The Brian Lehrer Show right when there were some issues on who is wearing masks and who is not wearing masks and this and that, said Alexander Rapaport, the founder of Masbia, a network of Jewish soup kitchens in Brooklyn and Queens. And he just came with a little bit of some consensus, less finger-pointing, and more to each their own.

For Rapaport, this approach is in keeping with the public servant he has gotten to know over the years. He likes to come up with a policy that sounds like music to everybody, Rapaport said.

Adams said he first thought of running for mayor years ago when he entered the police force. I saw how we turned around a dysfunctional police department to a functional one, he said. I knew we could do that to every agency, and I wanted to acquire the skills that were needed to accomplish that.

I think that we need to redefine what it means to be progressive, Adams told JI. I think that progressive is not just access to health care but putting in place real initiatives that reverse chronic disease and not just access to programs but putting real initiatives that make government more efficient.

Its so important that the city must grow, and growth will indicate how well were doing, he added. We have to grow our way out of this financial crisis that were in.

Though Adams came under fire last November for holding an indoor fundraiser in defiance of COVID-19 related gathering restrictions, he emphasizes that he is now doing Zoom calls with the occasional in-person campaign event. Recently, he said, he was in the Bronx handing out masks at Yankee Stadium. We do it in a safe way within the parameters, and we use it as an opportunity to help people during this time.

It remains to be seen which candidate will earn the backing of the Orthodox community, portions of which often vote monolithically. But at the moment Adams appears to be a favorite. Hes always been fairly moderate and hes really one of the few people that we can really support, said Leon Goldenberg, an Orthodox Jewish real estate executive and talk radio host in Midwood who is active in Jewish causes. He hasnt clarified his stance on yeshiva education, which is an issue, but hes got a lot of friends in the Orthodox community.

Adams has remained somewhat vague on the issue of promoting secular education in yeshivas, noting in an interview on Friday with BoroPark24 that he would appoint community ambassadors who understand local educational issues to serve as intermediaries between the schools and the city. However, he told the Forward in early February that he plans to clearly communicate expectations and baseline standards according to state education law, as well as enforce compliance where necessary.

Hank Sheinkopf, a veteran Democratic strategist in New York, believes that Adams is in a strong position given his relationship with Hasidic voters. He is the only one in the race who can put together a coalition that resembles an old one, Sheinkopf told JI. What does that mean? New York City politics was dominated by coalitions of Blacks and Jews voting together.

That coalition, he added, could be the winning combination in a ranked-choice voting primary system.

For his part, Adams is expecting that he will pull in strong support from the Hasidic community, a formidable voting bloc in the hundreds of thousands. I have a lot of credible messengers that know me, Adams said. Some people will come in and make one or two statements hoping to convince the Jewish community that they have been there with them. But I believe that when people start looking over time, theyre going to see the familiar face of Eric Adams.

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The evolution of Eric Adams - Jewish Insider

Death Is Nothing to Celebrate – The Atlantic

Posted By on February 23, 2021

The impulse to celebrate the death of ones enemies is very human. When the wicked perish there are shouts of joy, the Book of Proverbs says. The passage is descriptive, of course, not prescriptive, but there is nonetheless a recognition of the upsurge of excitement at seeing someone you detest leave this Earth. At the Red Sea, the children of Israel sang as the Egyptians who had pursued them drowned.

But Proverbs also says, Do not be glad when your enemy falls. The Talmud relates that when the angels joined in the celebration at the Red Sea, they were rebuked by God for rejoicing. And today, when Jews commemorate their exodus from Egypt at the Passover seder, we take a drop of wine from the cup to mark the diminishment of joy we should feel at death, even the death of our enemies. Feelings cannot always be regulated, but the reality of death supervenes, and any expression of happiness should be tempered by sadness.

The taboo against rejoicing at anothers death is, of course, part of the frisson of shocking jokes, which work because of the first, aghast instant. The rationale for telling such jokes is easily understood. Those who celebrate the death of public figures invariably point to their malign influence. And while people are still in the public arena and able to fight back, ridiculing their ideas can be an important weapon. Humor has punctured many totalitarians more effectively than argument.

But there is a difference between condemning someone at or after their deathand certainly, there is much to condemn in Limbaughs periodic rhetoric of crueltyand celebrating the death itself. The tone of our public sphere will not be elevated by the way we talk about those we like or treasure. The test will be how we talk about those we oppose or even detest. Ridicule rallies the troops; it does not open avenues of dialogue. Limbaughs signature monologues were fusillades of facts, confabulations, and insults in prose and song, in the service of a relentlessly partisan agenda. To celebrate his death is to emulate his methods.

We should have learned by now that a public figure is a person. The character onstage, performing for an audience, is not everything, and a public person does not die. A human being dies, an individual with connections and fears and a history and a soul.

To mock someones death is also to mock the pain of those who loved him. It is to see only part of a person, and therefore ignore the fullness of a human being. What better way to begin the restoration of civility than to refrain from dancing on the graves of the dead?

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Death Is Nothing to Celebrate - The Atlantic

Leadership Lessons from Shushan | Charles E. Savenor | The Blogs – The Times of Israel

Posted By on February 23, 2021

Every generation has a responsibility to plan for the future, especially during precarious and chaotic times. Looking for leadership lessons in Achashveroshs slaphappy Shushan may seem misguided at best, but wisdom about mentoring can be found in his royal court.

Luck and chance may be perceived as playing a role in the outcome of this biblical satire, but the future then and now is secured by intentional planning and faith in others. While Achashverosh and Haman are despicable characters for myriad reasons that are not the focus of this piece, the formers royal administration provides us with one powerful lesson about how leaders can interact with their teams.

Frustration obviously colors Hamans view of Mordechai, the man waiting by the gate whose self-esteem and ethnic pride cannot be compromised. Towards that end, Haman, whom the rabbis in the Talmud compare to the manipulative snake in Eden, schemes of killing not just this single individual, but an entire people.

Clearly Achashverosh views loyalty and urgency through a different lens. On discovering that Mordechai helped save his life, the king seeks to thank publicly this loyal subject, who embodies these words from A Wrinkle in Time: Nothing deters a good man from doing what is honorable.

Spotting the potential in others can be a revelation, like on Ted Lasso when the new coach notices the strategic soccer acumen of the ignored sideline kit man. At the same time, some leaders regard talent and potential in others as a threat to their power and influence.

Realizing that Mordechai is a mover and shaker, both Haman and Achashverosh choose to elevate Mordechai, yet in radically different ways.

Openly committed to raising Mordechais profile, Achashverosh parades him around Shushan on a horse cloaked in the kings vestments. The kings very explicit message is that when we groom others to shine, their success is teamworks version of a rising tide lifting all boats. Evidence shows that new leaders thrive not only when they are invited to the table and encouraged to speak openly, but also where trust and common purpose reign supreme.

Such grace and humility are not the cornerstones of insecure and paranoid leaders, like Haman. According to Hamans school of management, potential rivals are led up to the gallows. Consequently, myopic leaders jeopardize their own success by following the Haman paradigm etched into the Megillah.

Knowing what it takes for leaders, boards and communities to thrive, Bob Leventhal affirms Achashveroshs approach in his new book Stepping Forward Together: By lifting up a vision of effective leadership we can role model the changes we seek.

Shushan is rightly associated on Purim and for all time with fears about the future due to xenophobia, anti-Semitism, and misogyny; and yet, as Elie Wiesel used to say about seeing the other side of any argument, this royal court surprisingly teaches us a timeless message about building stronger teams and purpose-driven communities.

Rabbi Charlie Savenor works at New York's Park Avenue Synagogue as the Director of Congregational Education. A graduate of Brandeis, JTS and Columbia University's Teachers College, he blogs on parenting, education, and leadership. In addition to supporting IDF Lone Soldiers, he serves on the International boards of Leket Israel and Gesher.

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Leadership Lessons from Shushan | Charles E. Savenor | The Blogs - The Times of Israel


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