Jewish American Heritage Month

Posted By admin on February 19, 2021

There is story that appears in the tractate of Taanit in the Talmud. It is a story that reflects our sages philosophy about the importance of inclusive education and meeting the needs of all students. One day the Talmudic sage, Rav, came to a town that had been experiencing a terrible drought. Rav immediately declared that the residents of the town begin a communal fast, however, this communal effort proved ineffective as no rain fell.

Then, after some time had elapsed, one day during the morning prayer service, a certain man ascended the bima and began to pray. When he came to the words, Who makes the wind blow and the rain to fall, the wind immediately started blowing and the rain began falling. Rav was astounded. Who was this person and how did he warrant such divine favor that he could cause the heavens to produce rain?

Rav asked him, What are your good deeds that you are able to merit such influence with the Creator?

The man answered, I am a teacher of children and I teach those who can afford the tuition and those who cannot. I also have a fishpond. And for those children who are distracted, anxious, or unable to learn, I send them to look at the fishpond until such time that they feel soothed and are able to return.

What a powerful story that displays the remarkable insights from the sages of the Talmud into the nature and essence of pedagogy, diversity, privilege, individuality, inclusivity and the inherent worth of every child. February is known as Jewish Disabilities Awareness, Acceptance &Inclusion Month. We celebrate differences in accordance with our Jewish values, honoring the gifts and strengths that each and every one of us possess.

As a Jewish community that embraces shared values, it is incumbent upon us to provide educational and other opportunities that address the needs of every child and adult, regardless of ones physical or mental differences. Every human being possesses a divine spark that requires a commitment to individualized nurturing, understanding, and compassion if he or she is to grow into a person who is able to achieve his or her potential. When we uphold the primacy of every individual in our schools and in our communities, we in essence change the world one person at a time.

In fact, there is a blessing one recites upon seeing another human being who might be different than us; be it skin color, race, or any physical disability. Blessed are You, Lord our God, King of the universe, who makes people different. At first, this blessing might seem strange to us. Why should we single out someone who is disabled or looks different for special attention?

For Jews, the reciting of a blessing contextualizes the manner in which we are to understand the world. We recite this blessing when seeing an individual who is different from us in order to appreciate all the differences among people. The Mishnah in the tractate of Sanhedrin brings an analogy that compares God to one who mints coins. While a person stamps many coins from a single die, and they are all alike, the King of kings has stamped every person with the die of Adam, yet not one of them is like any other. Every human being is unique and just because people with disabilities or skin color might be different from us, they are by no means inferior.

Ben Azzai taught in the Ethics of the Fathers, Do not disdain any person; do not underestimate the importance of anything for there is no person who does not have his hour, and there is no thing without its place in the sun. Although we dedicate the month of February to a greater awareness of people who are different than us our sacred texts provide us with an imperative to recognize the uniqueness of every individual, regardless of mental ability and or physical limitations throughout the year. We are given the challenge as a community to ensure that those among us who are different are never neglected, never sidelined, never underrated, and never underappreciated as human beings capable of giving back to our community in their own individualized ways.

We often hear the word inclusiveness when addressing how our communal and educational institutions should treat people with disabilities. As a head of school and veteran educator, I personally dislike the term inclusiveness as it implies that we have the option to be exclusive as well. I would like to suggest a different word belonging.

When you belong, you are an official member of the group, you fit in, regardless of any other limitations or disabilities. There exists no option to even consider exclusion. When one belongs, one is seen, valued and loved, without exception. By creating a deep sense of belonging within our communal institutions, we demonstrate that we have prioritized all of our community members as important and valued individuals. Or as one prominent educator recently expressed about the term, belonging, This seemingly small act demonstrates that youve taken the time to see the other person and value their presence.

But seeing is not enough. Motivations and sentiments alone are insufficient. Actions are required as well. Whereas Jewish communities throughout North America have come a long way in providing access to disabled individuals in the areas of education, employment, housing and other opportunities, there is still much more work that needs to be done and considerably more investment of dollars in order to create the resources necessary to meet the needs of all those who belong to our community.

This will only occur, however, when our attitudes toward the other who is different from the majority of us significantly shifts in the direction of equity and fairness. Its not just a question of providing access to opportunities, its also a matter of the manner in which we provide these opportunities and services to others with disabilities. Do we do so with dignity and respect? The famous Israeli-American violinist, Itzhak Perlman, who contracted polio as a child requires leg braces and crutches to walk and plays the violin while seated at concerts. He wrote the following once in an article in The New York Times, A lot of people think access means the ability to get into a building, no matter where or how you can get into it, whether you get into it through a back alley, or through an elevator that usually carries garbage or food. But shouldnt it mean that you can get into a building through the front door with everybody else?

Perhaps the Mishnaic analogy of the coins requires a different perspective. Instead of concentrating on our differences as individuals, we need to acquire a greater understanding of how we are all alike, all sharing the same basic needs, dreams and hopes for our present as well as for our future. Or in the sagely words of his holiness, the 14th Dalai Lama, Whether one is rich or poor, educated or illiterate, religious or nonbelieving, man or woman, black, white, or brown, we are all the same. Physically, emotionally, and mentally, we are all equal. We all share basic needs for food, shelter, safety, and love. We all aspire to happiness and we all shun suffering. Each of us has hopes, worries, fears, and dreams. Each of us wants the best for our family and loved ones. We all experience pain when we suffer loss and joy when we achieve what we seek. On this fundamental level, religion, ethnicity, culture, and language make no difference.

May this February, also known as Jewish Disabilities Awareness, Acceptance & Inclusion Month, be the harbinger of a new era that actualizes this vision.

Jay Leberman is the head of school at the Joseph and Florence Mandel Jewish Day School in Beachwood.

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Time to shift attitude to one of belonging - Cleveland Jewish News

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Posted By admin on February 19, 2021

The word nuance is more than a buzzword, but often it can feel like one. Nuance is the single most important element of a healthy educational experience. What is nuance, and how does using a nuanced approach to a difficult question lead to surprising outcomes and cause us to rethink our previously held assumptions? And why does it matter in education?

A nuanced approach breaks through echo chambers by exploring the wide contours of dispute that exist on any given issue. When we encounter diverse perspectives on any given issue, we gain a more complete understanding of the issue and people who are different from us.

This approach is needed now more than ever because it will counter the polarization in our politics, media and social lives. And bringing a nuanced approach into our classrooms is not only necessary if we want to break down the silos in the Jewish world and expand understanding of one another; this approach is also fundamental to Judaism and our responsibility as Jewish educators.

In the Talmud (Eruvin 13b), there is a well-known debate concerning whether the law ought to follow the opinion of Beit Hillel or Beit Shammai. For three years, this was debated. These two schools of thought had fundamentally different approaches to education and the law.

Beit Shammai was what the Talmud describes as charifei tuva, meaning they were significantly sharper than Beit Hillel. They knew the facts involved and had a clear answer to every legal question. In modern parlance, one might say they were adept at logical argumentation and analysis of an issue. Perhaps that is why there is a tradition of believing that in the Messianic era, the opinions of Shammai will prevail.

But until that Messianic Era, Beit Hillel is the victor for decision making in Jewish law. The Talmud provides three reasons for this:

Beit Shammai was also a deeply important part of the Jewish tradition, but they only engaged in their own positions. Micah Goodman, in his new book Chazara Bli Teshuva (The Wandering Jew), explains that Beit Shammai was an echo chamber. Beit Hillel,who we are the descendants of and whose legacy we inherited, behaved differently. They reached outside of their own school of thought and learned the positions of Beit Shammai as well as their own.

The two schools different behaviors likely stemmed from their radically different ideas about the goals of Jewish education. To quote the organizational psychologist Adam Grant in his recent book, Think Again: The Power of Knowing What You Dont Know, Beit Hillel understood that the purpose of learning isnt to affirm our beliefs; its to evolve our beliefs.

Beit Hillel understood that the purpose of learning isnt to affirm our beliefs; its to evolve our beliefs.

Beit Hillel was not merely interested in proving their existing views right. Rather, by including Beit Shammais views,they sought a complete understanding of the issue as well as the other. They viewed their intellectual and religious rival with respect, integrity and dignity. This approach is the Jewish peoples foundational narrative of what it means to engage in education.

Where the two schools differed was in how they arrived at those positions. Specifically, Beit Hillel considered diverse perspectives as part of their standard process of forming opinions and reaching conclusions. By proactively including Beit Shammais opinions and genuinely considering them, Beit Hillel was able to reduce the chance of falling into two common psychological traps Grant discusses in his book: confirmation bias (seeing what we expect to see) and desirability bias (seeing what we want to see).

We may have the impulse to follow the example of Beit Shammai and be right, but that is not our heritage as Jewish educators. So, how can we follow in the footsteps of Beit Hillel and bring a nuanced approach into our classrooms?

Two thousand years ago, Beit Hillel modeled a way to reach beyond the silos in the Jewish world, explore the perspectives of their religious counterparts and gain a more complete understanding of any given topic. As Jewish educators, lay leaders or parents, we are all descendants of Beit Hillel, and it is our responsibility to follow in their footsteps and break through the echo chambers and division that characterize our own times.

In a world in which too many people have huddled into their silos and taken hardline partisan positions, we need to make nuanced Jewish education accessible to everyone. As Beit Hillel demonstrated, nuance does not mean having less conviction; it means bringing more people into the discussion. Nuance does not mean being less passionate; it means being more compassionate.

The world has a population of almost eight billion people. Comparatively, the Jewish people are merely trying to crack the 15 million mark. Because of our relatively small population size, we simply do not have the luxury of shunning others within our Jewish family. By using nuanced educational approaches, we can help reverse polarization trends in our community and build a Jewish future that is more compassionate, empathetic, informed and connected to Judaism and each other. We have no time to waste.

Dr. Noam Weissman is senior vice president and head of content at OpenDor Media and Unpacked for Educators, a Jewish educational non-profit company that is creating videos, podcasts, articles and films that are animated by a nuanced educational approach.

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Adam Grant and The Case for Nuance in Jewish Education - Jewish Journal

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Posted By admin on February 19, 2021

I love you. You are my brothers. I am tied to you by history and covenant in the past and destiny in the future.

No matter how much we Modern Orthodox Jews and Religious Zionists write manifestos and hold conferences showing how our way of integration is superior to your Torah-only view, when we sit down with a pen and paper to draw a Jew, he isnt wearing jeans and T-shirt, but rather he is wearing a beard and peyos (hair sidelocks) and looks like you. When asked to imagine a rabbi, he isnt clean shaven with khaki pants; he looks like you. We still look over our shoulders to you as some sort of barometer that we havent gone too far with our embrace of secular culture, that we havent strayed too far from Yisrael Saba (the spirit of the Jewish people throughout their generations). Your commitment to Torah and Jewish continuity is unbounded.

When I was a kid in the 1980s, I needed tutoring in Talmud. My parents used to take me to the local haredi yeshiva, The Yeshiva of Staten Island, to learn with the boys there. I must have stuck out like a sore thumb, but I was welcomed by the students very warmly. Students went out of their way to introduce themselves to me and get to know me. These boys would walk miles to our small local synagogue to help boost our struggling minyan. There was a soda machine there that did not accept dollar bills at the time. In those days a can of Pepsi cost 50 cents. There was an empty coffee can there filled with quarters. You would put your dollar in the can and take out four quarters to make change to put in the machine. I remember being shocked that you can leave a can of money out and that there was no fear that someone would take it. But then I thought, Oh! This is a yeshiva! Of course everyone here is honest! That was what characterized a black hat or haredi yeshiva in my mind: integrity and love of their fellow Jews.

As a rabbi and educator myself, I can unequivocally state that I wouldnt be an observant Jew today if not for the haredi education and influence I received. They were quite literally the determining factor in my understanding of my place as a Jew in this world and my relationship with God. My own decision to be a rabbi and teacher was born out of the need to be the next link in the chain of Torah that you represented to me. Every student of mine is in debt to the haredi rabbis and institutions that have formed my soul.

But either I misunderstood you all these years or something has profoundly changed. I had thought that your commitment to Torah was to preserve Am Yisrael (the nation of Israel). I thought that your commitment to Jewish continuity was to the whole. I now understand during this terrible pandemic that your goal was not to keep Jews Jewish but to keep haredim haredi. You have demonstrated time and again by both your actions and inactions that you completely abandoned the idea of Klal Yisrael (the entire Jewish people). You are so afraid of losing your sons that you sacrificed your fathers.

Your actions have prolonged the lockdown which is killing businesses and destroying families. You have needlessly increased the load on the public health care system, endangering the lives of the entire country.

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Why do you not feel a responsibility to the nation as a whole? Why have you abdicated Am Yisrael in favor of your own communal needs? Your refusal to enlist in the army has already made you a target for not caring about the nation as a whole; why are you exacerbating the situation during this pandemic?

I just paused to reread my words and can see that they can be read with an angry and accusatory tone. I do not mean them that way. I offer them in soft sadness and with an offer to please correct my understanding if I am wrong. There are whole political parties here that refuse to sit in a government with you because they too see things this way. People see you on the streets and instead of getting a warm fuzzy feeling of meeting a beloved relative, they have fear and scorn for you. And because of your distinct look their scorn and fear is for Torah and Judaism as well. This cannot go on. I care too much about you and too much about Judaism to remain silent.

I am acutely aware that Modern Orthodoxy isnt perfect. I can point to many problems in our community that our embrace of secular culture has caused. I see our failures and can see how having televisions in our homes, going to the army and university alienate some of our youth from religion. But we believe the good far outweighs the bad. And our ability to admit to the problems allows us an avenue to address them.

Can you admit you have failures and that your way of life isnt perfect either? Can you honestly say that the good outweighs the bad? I am not asking you to answer me, I am only asking that you answer yourselves. But what I am asking is for you to please be more sensitive to the rest of us and start taking responsibility for others outside your camp as well.

The writer holds a doctorate in Jewish philosophy and teaches in post-high-school yeshivot and midrashot in Jerusalem.

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A rabbis open letter to his haredi brethren - The Jerusalem Post

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Posted By admin on February 19, 2021

Her motivations were corrupt!

The precocious student continued: Thats why she didnt get extra points for doing charity. Its like we read about the Shma if you dont say it with the right kavanah (intention), the mitzvah doesnt count.

We were in the middle of a discussion of NBCs The Good Place, which we had begun watching as part of a Jewish ethics elective I had created for my middle school students.

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As you may know, there is no program on television that covers moral philosophy quite as well as The Good Place. To quote a New York Times review, ethics is not some kind of moralistic byproduct; its baked into the premise. Specifically, the premise is that the protagonist, Eleanor, wakes up in the afterlife and finds herself in the proverbial Good Place. But it turns out that Eleanor was a comically awful person on earth, and is only in the Good Place due to a celestial mishap. Now she must learn to become a good person, or risk being expelled and moving downward.

In my elective class that day, the question was why Eleanors heavenly point total hadnt gone up, despite her having performed several generous acts. Was she acting with pure intentions, or was she motivated only by her own well-being? My students were catching on doing the right thing for the wrong reason doesnt always count.

Purity of motives is alluded to several times in Parshat Terumah. One example is the symbolism of the ark being constructed in the new tabernacle: Cover it with pure gold, from within and without you shall cover it. A question is raised in the Talmud about this seemingly innocuous detail of the Tabernacles construction why must the inside be inlaid with gold if it was to be closed shut and never seen by anyone? It seems unnecessary to cover the inside with gold; what can the Torah be teaching us? One interpretation is that this is a manifestation of the Talmudic dictum that one must be consistent inside and out (tocho kvaro). If the outer gold covering refers to those mitzvot or other deeds we perform publicly, then the inner gold covering signifies the acts we do in private, when no one else can see.

In our personal lives, we can probably think of a time when we or someone we know has engaged in virtue signaling, perhaps by sharing a post on social media about a trending topic or current cause, while remaining apathetic to the issue in private.

In the political arena, likewise, it is noteworthy to see the difference between what some officials say in front of the cameras versus how they vote in closed sessions. Our parsha, through the example of the golden ark, reminds us to act with integrity both privately and publicly.

A related idea is evident in the parshas opening verses: Take for me a contribution ( vyikchu li terumah)and I will dwell in their midst (Exodus 25:1-8).

Many commentators question the use of the word li (for me). What does Hashem mean by saying to take it for me? What could the worlds Creator possibly need?

According to Rashi, li should really be understood as for my sake (lishmi). That is to say, when giving a contribution, do it for Hashems sake, for something greater than yourself. A gift that is meant to burnish your reputation, or that comes as a result of some other external pressure, is not really the kind that Hashem is looking for.

On the other hand, it has always seemed to me that here is a case where a little bit of yetzer hara (the so-called evil impulse) might not be such a bad thing. After all, if my yetzer hara inclines me to desire fame or honor, why not attain it through giving tzedakah? As a result, I will receive the desired recognition, and the needy party will receive a vital donation; everybody wins! (It is also certainly the case that giving in a public manner, whatever ones motivations, can be very positive indeed, to the extent that it spreads awareness of a cause or inspires others to give as well). As the Talmud says, mitoch shelo lishma ba lishma doing a mitzvah with imperfect intentions can habituate us into doing it with appropriate intentions.

Still, while giving with less than perfect motives may be a positive stepping stone, it is not the highest level. Perhaps this is hinted at in the very name of our parsha, Terumah. Within this word we find the root for leharim, to lift up or elevate. As Eleanor sought to elevate her spiritual stature (no spoilers here), so can we. By checking our motivations, eschewing the egotistical incentives that so often drive our choices, and acting with true generosity of spirit, we can ultimately elevate both ourselves and those with whom we interact. It is in this elevated atmosphere where Gods presence will reside.

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Terumah: Elevating our intentions - The Jewish Standard

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Posted By admin on February 19, 2021

Meghan Jalowiec is still figuring out the ins and outs of Emamo, Limmud AZs scheduling software, and its annual day of learning on Feb. 21 is fast approaching. This year, the event will be virtual and, despite a year of experience with Zoom calls and online events, a few hiccups remain.

We give patience to our participants and ask for patience from them, said Jalowiec, one of Limmuds three co-chairs. Our community is very understanding and we appreciate that.

So far, the event is on track to have similar participation rates as previous years. Shes happy with the numbers, but its not the most important thing.

Its great to have a large attendance, but if everyone has fun and learns something, thats how we measure success, she said.

Limmud AZ started in 2015 in response to the Greater Phoenix Jewish communitys desire for more learning opportunities and is part of a global network of learning conferences aligned with Limmud of North America.

This year, speakers were invited instead of applying. The speakers authors, educators, clergy and lay leaders volunteer their time.

Rabbi Debbie Stiel of Temple Solel represents relatively new clergy, while Rabbi Dr. Shmuly Yanklowitz and Rabbi Pinchas Allouche are familiar veterans. Both are Orthodox, and Jalowiec said theyre always invited, given their eloquence in educating and engaging people from all walks of life about Judaism.

Amy Fish will talk about her personal development book, which isnt typical Limmud fare. But I really pushed for it because its part of a thread of standing up for yourself and for the downtrodden, which is a Jewish principle so why not? said Jalowiec.

This year, there will be 25 diverse lectures. The topics range from Yiddish childrens literature to a look at what the Talmud has to say about advocating for immigrants.

Yanklowitz, president and dean of Valley Beit Midrash, plans to talk about the public side of Judaism. While faith is personal, he said, Judaism has universal moral teachings that when lived robustly can truly transform the world.

He will touch on a variety of political issues. The world is burning and we need to proudly and loudly amplify these beautiful central ethical teachings in society and in the world at large, he said, via email.

Hava Samuelson, director of the Center for Jewish Studies at Arizona State University, will talk about the connection between Judaism and ecology something shes been studying and writing about for two decades.

Judaism brings a distinctive approach to the issue, she said, and she will highlight Judaisms deep ecological wisdom and how it can be applied to the climate crisis. She will also discuss how Judaism conveys the knowledge that all things are deeply intertwined and interconnected.

Vicki Cabot is speaking about issues surrounding the First Amendment and freedom of religion. She will focus on the role religion, specifically Judaism, plays in the public square.

To that end, she will introduce specific Supreme Court cases and go through the historic significance of each. She will examine details about how the courts are dealing with religious freedom in the face of COVID-19 and how some in the Jewish community view the public health issue as abrogating their freedom to gather for religious purposes such as with weddings and funerals.

She thinks people might have a lot to say given new interest in the Supreme Court in the wake of new judicial appointments. Its terrific that more people are keyed in to what the court does, she said. Id just like to add something to the conversation.

While she looks forward to the event, she will miss certain aspects of being in person. The hardest thing for everybody is missing the conversation piece, she said. I want people to engage and express themselves, and I encourage people to participate.

On a positive note, said Jalowiec, a virtual event allows people to attend from anywhere in the world. She isnt certain how people will react, but shes curious to see the comments come in. Right now, the plan is to be back in person for 2022, but were open to feedback, she said. If virtual is what the community wants going forward, well listen. JN

Registration is open until Feb. 21, the day of the event. For more information, visit limmudaz.org.

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Limmud AZ set for its first virtual event - Jewish News of Greater Phoenix

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Posted By admin on February 19, 2021

My dear son Mohammad El Halabi, who has been languishing in Ramon Prison since 2016, is innocent.

A parent knows the soul of the child. It is what parents give our lives to: to nourish and nurture our childrens bodies and souls. I know my son. He was innocent before the arrest and is still innocent.

How do I know? Why am I so certain? I know this with certainty because innocence is integral to integrity and truth, and my son is a good man, a man of integrity and truth. But he is accused of having diverted millions of dollars of humanitarian aid to Hamas. Yet no proof has been given.

Mohammad was offered a plea bargain of three years imprisonment and, of course, he refused. Why?

Why would he not grab the chance to accept, knowing that after three years he would be once again in the arms of his agonized mother, in the arms of his beloved wife, and be able to hold in his arms the treasures of his heart: his five children?

Why?

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Because he is an innocent man. Because as a man of integrity he would have to admit to the lie that said he was guilty. How then could he face his family as a liar? What great lesson of life would he be teaching his young children? That a lie has more power than the truth? That honor is a bargaining chip?

As my Jewish brothers and sisters are aware, the Talmud states, The Holy One, blessed be He, hates a person who says one thing with his mouth and another in his heart

And in my holy faith, we are warned, Avoid falsehood, for it may appear to be a way of salvation, whereas in reality it leads to destruction.

Better for Mohammad to suffer the torture and degradation of prison than to walk free suffering the degradation of his soul. I know that Jews understand the dilemma my son faced. His perseverance as well as all other facts show that he is innocent.

Surely, we Palestinians and Israelis share a common humanity that is held together by the principles of truth, compassion, justice and love. My son Mohammad lives by those principles in his personal and family life, and in his dedicated work for the most vulnerable, as the director of World Vision in the West Bank and Gaza. He should be freed on his terms, the truth of his innocence. The only thing holding back his release is the arrogance of those who made the false and unproven claim against him. They are ashamed to admit their mistake, ensure his immediate release and apologize to him and his family.

My son has been in jail for nearly five years and has suffered through a record 155 court appearances without any credible proof being presented. The Prophet Amos pleaded for justice, saying, Let justice roll down as waters, and righteousness as a mighty stream.

Mohammad El Halabi is an innocent man.

The writer is a retired chief of the field education program at UNRWA and a resident of Gaza.

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My son, Mohammed El Halabi, is innocent of funding Hamas - opinion - The Jerusalem Post

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Posted By admin on February 19, 2021

President Joe Biden engaged in a rare moment of kvelling during a live broadcast of a CNN town hall in Milwaukee on Tuesday night.

I actually know some Yiddish, Biden revealed during an exchange with a Jewish member of the audience.

The light remark came after the president was introduced to Joel Berkowitz, a foreign language professor and the director of the Stahl Center for Jewish Studies at the University of Wisconsin-Milwaukee.

Im not bad at the literature part, but after five years of French, I still cant speak a word, so I apologize, Biden said.

Ill teach you some Yiddish sometime, Berkowitz responded.

To which Biden, perhaps thinking of his time spent with Jewish relatives, replied, I actually know some Yiddish.

CNN host Anderson Cooper then intervened and said to the president, It would be a shanda if you didnt.

In an interview with The Forward on Wednesday, Berkowitz said the moment wasnt scripted.

I did not expect that, Berkowitz, 55, said. It was kind of like the second that I had to kibbitz with the president of the United States and it just kind of came out.

Berkowitz, who spoke on the phone after teaching a Wednesday morning class on Jewish literature, said he wasnt particularly surprised by Bidens response because he expected the president to know some Yiddish words since hes been around Jewish people and has quoted the Talmud in past speeches.

He described it as a cute and fun exchange and insisted that the few seconds of fame and the spotlight didnt get to his head. I am the same person I was yesterday, Berkowitz said, adding that he will carry on with life unless I get a phone call from the president saying, I hope you were serious about those Yiddish lessons and get on Zoom with me for a few minutes a day.

Berkowitz, who moved to Milwaukee in 2010 after teaching at the University of Albany and at Oxford, said that he had originally submitted two questions to CNN, the other on higher education and that the network had confirmed earlier this week that he would participate to ask a question about white supremacy. This was his first public event since the outbreak of the COVID-19 pandemic and he was thrilled to have the opportunity to go out. It was Valentines Day when I got the invitation, he recalled, and I said to my wife, Can I invite you out on a date with the president and Anderson Cooper? Turns out he couldnt have asked for more.

During the commercial break before he got to ask the question, Berkowitz sat close to the stage and the moderator turned to him and inquired about his profession, knowing he teaches foreign language. When Cooper heard that he primarily teaches Yiddish, without missing a beat, he said he read Sholem Aleichem in 10th grade, Berkowitz said. I got a kick out of that.

Berkowitz added that Coopers use of the word shanda was super impressive.

Born in Philadelphia and later moving to Mamaroneck, Westchester County in New York, Berkowitz didnt grow up speaking Yiddish at home. His mother is a second-generation American and his father came to the U.S. at age 10 after his parents fled Poland early in World War II. But he heard bits and pieces of Yiddish when his extended paternal family got together. He joked that he probably learned more Spanish words watching Sesame Street than he learned Yiddish words at home. But the opportunity arose during graduate school when he was offered a course on Yiddish language one summer at Oxford University and I was completely bitten by the bug, he said. It felt like there was some kind of collective unconscious or something that I was tapping into. It just moved me on a really deep level. I was completely smitten with the language.

In 1995, Berkowitz spent a year on a postdoctoral fellowship at the Hebrew University of Jerusalem, doing research on Yiddish theatre while also studying Hebrew. He then traveled to the U.K to teach Yiddish for four years, followed by a nine-year tenure at SUNY in Albany.

Berkowitz said that the Tuesday night exchange, the first of a kind hes ever had with a president, was an opportunity to get the leader of the free world to address the issue of white supremacy and conspiracy theories that is deep seated in society and that came out of the woodwork, particularly in the insurrection of the Capitol on Jan. 6. I expect there are people in the administration, in Congress and elsewhere in the halls of power who are talking to the people who understand how those kinds of ideologies come about and how to address them, he said.

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Yiddish professor goes viral in town hall with President Biden - Forward

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Posted By admin on February 19, 2021

TheTorah columnis supported by a generous donation from Eve Gordon-Ramek in memory of Kenneth Gordon.TerumahExodus 25:1-27:19

In the days right after heart-shaped boxes of chocolate and be mine greeting cards, the word cherub probably conjures images of winged, well-fed babies aiming arrows at unsuspecting lovers. In Jewish tradition, though, cherubim have an entirely other, and other-worldly, purpose.

What exactly the cherubim were, or even what they looked like, has been the subject of speculation and imagination for centuries. We met them first as guardians stationed at the eastern end of Eden, along with the flame of the ever-tuning sword in Genesis 3:24, though no details of their form and likeness is offered there. They appear in the visions of Isaiah and Ezekiel as terrifying but enthralling living, multifaced, human-animal-angelic composites attending the throne of the Almighty. In this weeks parashah, God instructs Moses in the minutiae of the future Tabernacle, including that two cherubim statues are to be fashioned in pure gold, positioned on either side of the Cover of the Ark that will house the Tablets of the Torah in the innermost heart of the desert sanctuary.

And the Cherubim shall have their wings spread out upward, sheltering the Cover with their wings, with their faces toward one another; toward the Cover shall be the faces of the Cherubim.(Exodus 25:20)

Members of the heavenly retinue, along with seraphim and ophanim and other holy living beings, the cherubim generally present with human visages on bodies of regal animals, with soaring wingspans in the style of other ancient, near-Eastern figures.

Their faces have been described as young children (Rashi, based on 2 Chronicles 3:10), a young boy and young girl (Yoma 54), as embodying the ideal, loving energy between spouses on their wedding day (Haamek Davar), between Israel and the Creator, or between an instructor and a pupil (Bava Batra 99a).

The cherubims place and role atop the Holy Ark is compelling, as well, for at the very center of the Mishkan, these two golden statues do far more than stand sentry against potential intruders or act as mere, but exalted, porters of the Heavenly Throne. They become the place from which the Divine Presence will speak to Moses from the beyond, from atop the Cover, from between the two Cherubim that are on the Ark of the Testimonial-Tablets, everything that I shall command you to the Children of Israel. (Exodus 25:22)

With such precision and holy intent assigned to them, we might wonder in what way, or at what angle, did the cherubim face toward one another, toward the Cover? Did they look across the brilliant gold of the Cover (in some translations, called the Mercy-Seat) into each others eyes? Was their gaze directed downward, or even to the side? All options have been on the table.

The Talmud (Bava Batra 99a) addresses the seeming contradiction that the cherubim could face toward one another and toward the Cover, suggesting they were angled sideways, so that they turned both to each other and toward the Sanctuary, like a respectful student of yore who keeps his eyes on his teacher as he exits.

Daat Zekenim, a collection of medieval Franco-German commentaries, offers that the cherubim looked downward in a pose of contemplation, with the soaring upward wings indicative of expansive humility in the presence of the Holy One (they see in the wings of the Mishkan Cherubim an argument in favor of Jews wearing head coverings at all possible times).

Sforno, the great 16th-century Italian rabbi and physician, teaches that the cherubim looked downwards, whereas their wings spread upwards, as a reminder that although inspiration originates in heaven, understanding the Creator and how God works can only come by paying close attention and studying the Holy Ones actions in our material, lower part of the universe. The ideal means of unraveling the meaning of Gods actions is through the revealed word, the Torah, of which the Ark of the Tabernacle is the repository.

A far cry from mischievous, airborne babies sporting a quiver of arrows, the cherubim of the Mishkan are suffused with power and mystery.

Their form and stance remind us of a deep and abiding Jewish value that of being in relationship with one another and with the teachings of our ancestors.

We are to guard and protect this People and its legacy in partnership, even with those with whom we may not agree, since that is the only path to peace.

The cherubim are an invitation to commit and connect, humbly and proudly, as witnesses to the Divine in all things, accepting the responsibility of providing for and looking to the future. When we do that, we embody the teaching of Rabbi Hananiah ben Teradion, in Ethics of the Fathers 3:3 When two sit together and words of Torah pass between them, the Divine Presence rests between them.

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The power and the mystery of the cherubim, explained J. - The Jewish News of Northern California

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Posted By admin on February 19, 2021

Adar 5781Feb. 13-March 13, 2021

Though the month of Adar is associated with Pisces/Dagim, because of the fluctuations of the 19-year Metonic cycle to which the Hebrew calendar is synced, the Feb. 11 new moon of Adar is in Aquarius/Dli. This adds an electrified air of instability, which is both exciting and scary during the month traditionally associated with masks and merriment. Just as we are not living in normal times, this is not a normal Adar.

There will be three squares of conservative Saturn/Shabbatai in revolutionary Aquarius to radical Uranus/Oron in traditional Taurus/Shor during 2021. The first one occurs March 17. The conflict between these disparate energies can produce competing value systems and strategic alignments between strange bedfellows. Adars classical ruler, Jupiter/Tzedek, in Aquarius and her modern ruler, Uranus, in Taurus illustrates the Purim-like upside-down-ness of the tensions between security and freedom, tradition and innovation, cautiousness and recklessness, wisdom and genius. Mercury/Kochavs retrograde ends Feb. 20, and the planet of communication conjuncts Jupiter March 4, tying up loose ends at the last quarter moon in Sagittarius/Keshet March 5. The Suns annual conjunction to dreamy Neptune/Rahav March 10 can be a spiritual balm or a delusional bombshell, depending on circumstances.

Adars tribal ruler Naftalis territory included the valley of Gennesar around the Kinneret, whose fruits were legendarily magical so much so that the Talmud in Berachot 44a relates one bizarre, outlandish tale after another involving their otherworldly qualities. Altered spiritual states and supernatural enchantment are attributes of Pisces and Purim. With Venus/Noga in Pisces as of Feb. 25, its worth extending whatever merriment and magic can be had. Milk the magic for all its worth during Adar!

Tribal leader Yehudah modeled honesty and teshuvah in relationships; avoid giving mixed messages at Venus/Nogas square to Mars/Maadim Feb. 19 at the first quarter moon in Gemini/Tomim. You may be ambivalent about committing your heart, but youre utterly confident about your professional role. The trine of Mars to powerful Pluto Feb. 24 strengthens your perceived value in career and business; youre on secure ground as you seek advancement and affirmation. Mars enters Gemini March 3, energizing communications and social connections. Your ideas can go viral now. Dont mask your passions your enthusiasm is contagious!

Tribal leader Issachars attunement to the cosmic cycles and wise discernment around what needs to be repaired in important relationships is yours Feb. 11-13 when Venus/Noga conjuncts Jupiter/Tzedek and retrograde Mercury/Kochav conjuncts Venus. Can you find the magic words and say them first to yourself, then to whomever most needs to hear them? Saturn/Shabbatais square Uranus/Oron in Taurus Feb. 17 insists you move the needle if its stuck on a fearful refrain. Venus squares Mars/Maadim Feb. 19, offering energetic support to break out of the circles youre going in. Venus sextile Uranus March 3 sparks exciting, original creativity.

Tribal leader Zevulons journeys were never meandering. His travels had purpose and so do you during Mercury/Kochavs retrograde: recovering whats still viable from lost or abandoned dreams and resurrecting them at first quarter moon in Gemini Feb. 19. Between the two conjunctions of Mercury to Jupiter/Tzedek, retrograde Feb. 14 and direct March 4, youll find what youre seeking, and when Mercury stations direct Feb. 20 you can orient yourself with stunning clarity. Progress is made by revisiting and revising your trajectory to make sure youre on target.

Tribal leader Reuvens tender heart is moved by compassion for the human condition at the new moon in Aquarius/Dli Feb. 11. First quarter moon in Gemini/Tomim Feb. 19 inspires new ways of interfacing with old ideas. The full moon in Virgo/Betulah on Purim (Feb. 27) unmasks your feelings for someone previously relegated mere friend. Last quarter moon in Sagittarius/Keshet March 5 brings restless energy and heightened mind-body awareness; self-care this month might include swimming and hiking, if possible. Emotional healing is possible March 10 at the moons conjunction to Mercury/Kochav if you can speak from your heart.

Tribal leader Shimons descendants became teachers of children. Your inner child needs your inner adult to be a good teacher and empathetic partner when the Sun enters Pisces/Dagim Feb. 18, illuminating tender places bruised by rejection and misunderstanding. Teach yourself to receive your own remarkable insights when Sun sextiles Uranus/Oron Feb. 25, bringing brilliant lightning-flash revelations around family issues long ignored or repressed. Sun conjunct Neptune/Rahav March 10 brings a therapeutic breakthrough that alters consciousness for the better, resetting your self-perception from harsh judgement to compassionate empathy. Your journey towards wholeness means especially embracing your weakest parts.

The multifaceted nature of the Mercury/Kochav-ruled Tribe of Gad is revealed at Purim and the full moon in Virgo Feb. 27. You are so much more than just the sum of your parts; the broad spectrum of your capabilities shines the brightest between Feb. 14 and March 4. Between those two dates youll paint a broad, dazzling swath of competence and demonstrate youve still got what it takes, and then some. Mercury stations direct Feb. 20 positioning you to prioritize among the plethora of possibilities.

The Gershonites under tribal leader Ephraims charge were responsible for the ornamental coverings of the Mishkan/Tabernacle, thus the love of beauty runs through your spiritual DNA. Original definitions of beauty and radical demonstrations of grace are possible when Venus/Noga conjuncts Jupiter/Tzedek at the new moon in Aquarius/Dli Feb. 11. Mercury/Kochavs retrograde conjunction to Venus Feb. 13 rethinks definitions of love. Venus square Mars/Maadim Feb. 19 rebels against conventional constraints. Venus sextile Uranus/Oron March 3 finds a way to harmonize differing perspectives while emboldening your charismatic persuasive abilities. Truth is beauty and beauty truth; these are never discordant.

Tribal leader Menashes gift was humility, which demonstrated his greatness. Your willingness to make space for others attracts powerful partners when Venus/Noga squares Mars/Maadim Feb. 19 at the first quarter moon in Gemini/Tomim. Partnership possibilities extend beyond romance into realms of creative partnership; overcome power struggles when Mars trines Pluto Feb. 24, favoring harmonious synchronicities rather than competitive clashes. Mars enters Gemini March 3 bringing considerable lightness and motion; if youve felt a little slow since January youre now unfettered to fly forward, perhaps with the help of an unexpected partner who brings fresh, valuable resources to the table.

Tribal leader Benjamins rainbow flag symbolized inclusivity. Venus/Noga conjunct Jupiter/Tzedek Feb. 11 at the new moon in Aquarius/Dli opens you to the potentialities of universalism. Though feeling unique and exceptional is your default setting, the month of Adar brings a deep sense of belonging to something bigger than yourself. Mercury/Kochavs retrograde conjunction to Jupiter Feb. 14 is bookended by his direct conjunction March 4. The magic lies between those dates as you articulate and externalize an expanded internal vision and enlarged self-knowledge. Tie up loose ends; finish what you started back in November at last quarter moon in Sagittarius March 5.

Tribal leader Dans ensign was a snake ready to defend his territory. Youve internalized self-defense so thoroughly you may have succeeded in isolating yourself more than necessary, thus requiring a sort of emotional chiropractic. This comes three times during 2021 when Saturn/Shabbatai in Aquarius/Dli squares Uranus/Oron in Taurus/Shor. The first of these squares occurs Feb. 17. Youll be challenged to adjust the risk-reward ratio, as youre faced with contradictory pulls between security and innovation. Choosing between stability, which has become almost moribund, and potentially dangerous change doesnt need to be an either-or decision. Find your happy medium.

The new moon in Aquarius Feb. 11 restarts your annual growth cycle. Your classical and modern planetary rulers, Saturn/Shabbatai and Uranus/Oron, make three powerful squares during 2021, the first of which occurs Feb. 17. Revolutionary understandings of your place in family history are possible now, from the broadest sweeping birds eye view of your place in the generations which preceded you. This perspective allows a vision of your future when the Sun sextiles Uranus Feb. 25. Like tribal leader Asher, your nature is to give. The sextile of Venus/Noga to Uranus March 3 offers a surprisingly upgraded romantic connection.

Because of the swing of the 19-year Metonic cycle to which the Hebrew calendar system is synced, this Adar begins with a new moon in Aquarius/Dli Feb. 11. Inner agitation over external events when Mars/Maadim sextiles Neptune/Rahav Feb. 13 is considerably calmed when the Sun enters Pisces Feb. 18. Run after your dreams like fleet-footed tribal leader Naftali at the Sun-Neptune conjunction March 10; this is your annual big-picture view of your life, and youre able to see the location of the You Are Here! sign clearly. Purims full Virgo/Betulah moon unmasks true desires.

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ASTROLOJEW Month of Adar: Milk the magic for all it's worth - The Jewish News of Northern California

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Posted By admin on February 19, 2021

A visionary with seemingly boundless energy, pianist Lara Downes is clearing new paths in the classical music landscape, expanding minds and spurring social change. Lara's latest adventurean ambitious new recording label Rising Sun Musicis releasing a steady stream of downloadable digital recordings of newly recorded works by Black composers.

Much of the music in this project has been sitting in manuscript form in libraries and archives for decades; there are also new compositions. Rising Sun Music releases a new electronic album with a specific theme each month. The goal of the project is to "open our ears" to a tradition that Lara has discovered is deeper and broader than most of us knew.

Its a tradition that includes increasingly familiar names like William Grant Still, Eubie Blake, and Florence Price, but also less well-known composers such as Nora Holt (1885-1974), a singer and music critic who wrote more than 200 compositions, Betty Jackson King (1928-1994) whose works include operas, choral and organ music, and people writing now, such as Nkeiru Okoye, composer of the 2014 opera Harriet Tubman: When I Crossed that Line to Freedom.

Just a few weeks old, Rising Sun Music is already garnering widespread attention.

Discovering the untold musical story of America

Growing up, Lara always wanted to be a pianistbut at one point she also thought of becoming an archaeologist. "I feel like I'm getting to do a bit of that now," she says happily.

The child of a Black Harlem-born father and a Jewish mother from Ohio who met as civil rights activists, Lara was born in 1973 and grew up in San Francisco, studying piano and absorbing a rich combination of traditions. After her father died, she moved with her mother and sisters to Europe in her teens to study the Western classical canon; she returned to the U.S. at 21, eager to learn more about herself and America's social history, music, and traditions.

Lara has long been researching the many facets of American music and how it reflects our complex culture, and creating albums that tell stories about her discoveries. In recent years, 2016s America Again explored what it means to be an American; Holes in the Sky, released in 2019, focused on the contributions of women; and 2020s Some of These Days, gathered music about persevering through difficult times.

Looking for the bigger picture" of American music, she wondered "Where were the women? Where were the composers of color? These were questions that were in my mind a long time ago. And it's been a long and fruitful search."

Its been a search thats led her to new collaborations and projects, including AMPLIFY with Lara Downes, her current video interview series on NPR Music, where she talks with Black artists about their artistic journeys and visions for the future.

Florence Price as a doorway to a vast musical landscape

Discovery of the enormous body of music that prompted the creation of Rising Sun Music was an epiphany for Lara. I had no idea how much music there was. I found one piece of music by Florence Price years ago and thats why Im here. This is it:

Lara's dive into the music of Florence Price led her to other Black composers, who led her to still more composers and more manuscripts, in archives and libraries. She realized that illuminating the range and breadth of this musical heritage required something more than folding individual works into other storytelling projects. She wanted to celebrate the richness of this tradition.

"This missing piece has been the recordings," she says. "We can know about [the music] but it's a world of sound, and if we can't hear the music, we can't care about the music."

"I felt like the appropriate thing to do was to create a designated space. So Rising Sun Music is recording and releasing music thats not been recorded before, not been heard for so many years, music that goes back 200 years, and music that goes forward to the present day.

The rich sound of Black music written for the concert stage

While we're used to hearing different cultural ideas in other genres of American music, concert music also has that blend of influences, she says. "The music that came from African American spirituals and jazz all of these things are constantly connecting and colliding. I'm not sure we fully embraced or understood that when it comes to concert music. This body of work [to be released through Rising Sun Music] makes that perfectly clear."

Lara met with me on Zoom from her home in California to share the inside story of pulling this project together:

Rising Sun Music, which takes its name from the lyrics to Lift Every Voice and Sing, launched at the beginning of February 2021. Its first theme, Remember Me to Harlem, tells a story of the vital hub that Harlem was for so many musicians and composers during the Harlem Renaissance.

Recorded commentary can be downloaded to provide context for the music. All kinds of connections and stories pop up and surprise me, says Lara. She points to the piano arrangement of Love Will Find a Way, from the all-Black Broadway show, Shuffle Along, by Eubie Blake.

I had no idea how much music there was. I found one piece of music by Florence Price years ago and that is why I am here. -Lara Downes

The next track on the EP is by William Grant Still for oboe and piano. Guess who played the oboe in the pit for Shuffle Along?" she says. "William Grant Still! There are all these places where the stories and the music come together and I love that. It pulls us all in.

Lara plays solo piano in Benny Golsons Classical Dreams and Eubie Blakes "Love will Find a Way;" and joins with oboist Titus Underwood for William Grant Stills "Song for the Lonely," and with bass-baritone Davone Tines for Margaret Bonds "When the Dove Enters In."

March's theme of Phenomenal Women, includes Noras Dance, by Nora Holt, a premiere of Florence Prices Andante con Espressione, performed by Lara and violinist Rachel Barton Pine, a piano transcription of Peace of Mind by Hazel Scott, and a Margaret Bonds song, "What Lips My Lips have Kissed," with text by Edna St. Vincent Millay sung by soprano Nicole Cabell.

April celebrates the end of winter with Spring Fever, featuring music by Betty Jackson King, Nkeiru Okoye (commissioned for the series), H. Leslie Adams and Alvin Singleton.

Lara says a goal is to awaken us "to the fullness of this sound, and to clear this up for the next generation, so that theres a broader feeling of belonging and community around this music. I want all the little kids who are just picking up their violins and sitting down at the piano to understand that this music is part of their heritage.

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Lara Downes Shares Her Discoveries of Music by Black Artists with Launch of New Recording Label - WRTI

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