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In the Wake of Holocaust Remembrance Week, A Mitzvah – The Times of Israel

Posted By on February 16, 2021

Early last month, while conducting research for a paper I am writing on the social history of Auschwitz, I was using the online library services at York University where I am presently a graduate student whose research focuses on the field of Holocaust Studies. To my utter dismay, the first source that appeared when I searched Auschwitz on the schools library system was entitled Auschwitz: A Personal Account and was attributed to Thies Christophersen. While the title of this work appears innocent, its author is anything but. Christophersen was a member of the SS and served in the vicinity of Auschwitz during the Second World War. Following the war, Christophersen became a noted denier of the holocaust and member of various anti-Semitic and neo-Nazi parties in Germany. After spending his later years moving around Europe he was deported from Switzerland for his dangerous views. He was a witness for the defense during the prosecution of famed Canadian holocaust denier Ernst Zundel. His book is a form of vitriolic Holocaust denial and of repugnant anti-Semitism. Needless to say, I was concerned to see the aforementioned publication was available online to all members of the York University community.

The work in question was originally published as The Auschwitz Lie in 1973 in German and 1974 in English. It was republished in 1979, however in an act of subterfuge the title title was changed to Auschwitz: A Personal Account. This title, in my opinion, only enhances the grotesque nature of the blatant denialism and anti-Semitism contained between its covers. Such a mundane title, one designed to bring an air of authenticity to a fictitious narrative, asserts that its author is writing from bona fide experiences and shames the very real and powerful narratives of actual survivors of the horrors of Auschwitz.

Thies has been censored in his native Germany where his publication has been barred since the early 1990s from being disseminated to children and youth due to its heinous content. The forward by Manfred Roeder is considered an affront to the nations laws outlawing the incitement of hatred for its anti-Semitic tone. A quick word on Roeder, he was labelled a domestic terrorist in his native Germany in the 1980s. The result of crimes, including murders, attributed to the neo-Nazi German Action Groups which he led, carried out against foreign immigrants to Germany.

So, back to my night of researching. After confirming that the book in existence was exactly what I had expected it to be, as I have only previously heard of the original title, I decided I had to take some form of action. Thats actually a minimizing obfuscation. Every inch of my skin was crawling and the natural advocate in me was raring for action. This, and it pains me to call it a book, I prefer printed smut, really is that gruesomely anti-Semitic. The cover page of the 1979 rendition, translated from the original German, reads, An unbiased eyewitness report on the real life in a concentration camp there were no gas chambers! The character of both Thies and his publication are not in dispute, both are proudly and unashamedly anti-Semitic and personify dangerous polemic denialism. I proceeded to reach out to the universitys library asking for something to be done.

I was dismayed when the universitys library refused to take immediate action and rather chose to offer me a Zoom meeting instead. I appreciate the need to balance the needs of students of all creeds and beliefs with those of a modern and progressive university library. I have spent a significant amount of time at York University, having attended the institution to obtain my undergraduate degree and now to complete my Masters. While I have been privy to the occurrence of shameful acts of anti-Semitism that have scarred the face of the campus, I myself have never been the subject of any direct attacks for my faith, likely due to my secular appearance and my not traditionally Jewish last name. None the less, I have spent enough time in academia, and have dealt with enough tenuous situations at other universities, to know that anti-Semitism, especially in its more passive forms, is constantly rearing its ugly head on North American campuses.

The library has a responsibility to the greater institution that funds it, but it also has a duty to ensure that the rights of its students are not infringed by its attempts to ensure the proliferation of intellectual and academic freedom. The work of Christophersen being available for use by academics engaging in studies related to anti-Semitism and holocaust denialism is a necessity. We cannot hide from the evils of our past, just as much as we cannot ignore them. However, the existence of the title, as part of the general online collection at York University without any recognition of the harmful content contained within its pages is an untenable occurrence.

I was aware of Yorks strong position regarding libraries and intellectual freedom. The librarys webpage proudly indicates its admirable desire to acquire as expansive a collection as is possible. It further states the librarys adherence to the Canadian Federation of Library AssociationsStatement on Intellectual Freedom and Librariesand the Canadian Association of Research Libraries guiding principles pertaining toFreedom of Expression. As a result, I was not optimistic, when asked to attend a meeting with members of the library administration, that my needs a Jewish student would be properly balanced with the librarys desire to furnish for its community as many resources and perspectives on as many subjects as was possible.

It is worth noting that the same issue presently exists at the University of Toronto amongst other institutions and that there is a greater issue involving the publisher of the collection which contains the text. The text should simply not be offered as a component of such a widely distributed and broad ranging collection of primary sources. As stated, there is merit to making such a resource accessible, but it is far to caustic to be included in a group of resources meant for general circulation. Inclusion in a collection of primary sources that are expressly identified as works of Holocaust denial would be the proper means through which to make such a contentious resource available to researchers who need it,

The universities in question lack the agency to act in a manner that would enable the removal of the publication from circulation. Freedom of expression and intellectual freedom aside, they are parties to incredibly intricate contracts with publishers. They pay for access to materials, but do not always have full control over how these materials are presented, what meta data is attached to the publications, which collections they are included in, and the general proliferation of a specific component from within a larger collection. A university library cannot unilaterally pick and choose what components of a collection they will and will not make available to their students. Doing so would violate their agreement with the content provider and the university requires these corporations to ensure that its collection can be maintained.

As a result, it was highly unlikely that Yorks library would be able to accommodate my request that the work of Christophersen be pulled from general online circulation. The work is part of a larger stand lone collection, offered by the well known educational publisher Gale and containing over half a million pages of content. The collection, titled Political Extremism and Radicalism: Far-Right and Left Political Groups in the U.S., Europe, and Australia in the Twentieth Centuryis part of the primary source offerings offered by Cale. Gale is owned by the larger educational content provider Cengage, which reported a revenue of 1.3 billion dollars at the end of its 2020 Fiscal Year. Gale and Cengage control the content of their offerings and are ultimately responsible for what gets disseminated in them. While one could argue that the University was overwhelmed by the quantity of materials it received as part of the collection, the same cannot be said for the publisher. It is their job to review and curate the items they offer for sale. It is important to remember that Cengage is profiting directly from the sale of this work of hostile anti-Semitism and blatant Holocaust denial.

Now, to the mitzvah component of my narrative. I met with Patti Ryan, who works with the librarys content development and analysis department, and with Dr. Jack Leong. Dr. Leong is the librarys Associate Dean of Research and Open Scholarship. Admittedly, I did not expect much to come from this meeting and was initially hyper emotional. However, with the assistance of the immense patience and sincere understanding of Mrs. Ryan and Dr. Leong, a meaningful solution was reached. While the school was powerless to remove the individual source without catching the ire of the publisher, they were determined to ensure that the continued presence of the material in question in their online catalogue did not offend the Jewish members of the York University community.

Within a few hours, a local note was added to the system. This notation is visible and essentially must be read by anyone who attempts to open the text to read it. It is concise but pointed and ensures that all who glimpse it are left with no misunderstandings of exactly what this text is. It reads, This book is a work of holocaust denialism, written by noted holocaust denier Thies Christophersen. It is part of a digital collection of racist and fascist materials preserved in the Searchlight Archive. The Archive contains a significant body of material documenting the activities of fascist and racist organizations. Such a simple act, yet such a profound mitzvah.

You may ask why this is such a mitzvah? Well, in the era of BDS movements and the Proud Boys, an institution working admirably to help combat anti-Semitism and Holocaust denialism in an objectively clear manner that sets a precedent not only for its own library but for those at other universities across Canada should not be taken for granted. This simple note can now be used in the future to ensure that any other works of denialism are properly identified. So yes, it is the opinion of this author, that in a world where within the living memory of survivors of the holocaust major academic content providers feel it is acceptable to include the works of members of the SS who violate the memory of the over 1 million human beings brutally dehumanized and murdered at Auschwitz in the packages it sells for Universities to distribute to the next generation of young scholars amongst works on political radicalism, that the Jewish community can use all the help it can get.

York Universitys library team stepped up to the plate. But this isnt over yet. The work of Christophersen continues to sit unmitigated in the physical and digital collections of universities around the globe. It is time for these schools to follow Yorks lead and immediately take steps to ensure that those in their community who wish to interact which such a resource are aware of the denialist and anti-Semitic content that lies within its pages.

The real potential for change is in the hands of Gale and their parent company Cengage. The work in question does not fit within a collection devoted to discussing 20th century political radicalism. It does not discuss or serve as an archival resource of value for those who wish to study fascism. It is not evidence of the views of Christophersen or his compatriots before, during, and or after the war. Christophersen did publish politically minded works. What was Originally titled The Auschwitz Lieis simply not one of them. It is nothing more than fictitious anti-Semitic trash and it is time for Gale and Cengage to throw it out of their collection.

Richard Robertson was born in Toronto, Ontario, Canada and is a proud Thornhillian. He holds a Juris Doctor (Dalhousie University, 2017) and is presently a graduate student in York University's Department of History where his research focuses on the field of the Holocaust and Genocide Studies. He is a member of the Association for Canadian Jewish Studies and is presently a Research Associate at the Israel and Golda Koschitzky Center for Jewish Studies at York University.

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In the Wake of Holocaust Remembrance Week, A Mitzvah - The Times of Israel

Synagogue service times: Week of February 12 | Synagogues – Cleveland Jewish News

Posted By on February 16, 2021

Conservative

AGUDATH BNAI ISRAEL: Meister Road at Pole Ave., Lorain. Mark Jaffee, Ritual Director. SAT. Shabbat Morning (Zoom) 10:30 a.m. 440-282-3307. abitemplelorain.com.

BETH EL CONGREGATION: 750 White Pond Dr., Akron. Rabbi Elyssa Austerklein, Hazzan Matthew Austerklein. FRI. Lev Tahor (Zoom) 7 p.m.; SAT. Shabbat Service (Facebook) 10 a.m.; SUN. Shacharit (Facebook) 8:45 a.m.; WED./FRI. Shacharit (Zoom) 7:30 a.m. 330-864-2105. bethelakron.com.

BNAI JESHURUN-Temple on the Heights: 27501 Fairmount Blvd., Pepper Pike. Rabbis Stephen Weiss and Hal Rudin-Luria; Stanley J. Schachter, Rabbi Emeritus; Cantor Aaron Shifman. All services held via Zoom or livestream unless otherwise noted. FRI. Shabbat Service 6 p.m.; SAT. Morning service 9 a.m., Evening service 6 p.m.; SUN. Morning service 8 a.m., Evening service 6 p.m.; MON.-THURS. Morning service 7:15 a.m., Evening service 6 p.m.; FRI. Morning service 7:15 a.m. 216-831-6555. bnaijeshurun.org.

PARK SYNAGOGUE-Anshe Emeth Beth Tefilo Cong.: Park MAIN 3300 Mayfield Road, Cleveland Heights; Park EAST 27500 Shaker Blvd., Pepper Pike. Rabbi Joshua Hoffer Skoff, Rabbi Sharon Y. Marcus, Milton B. Rube, Rabbi-in-Residence, Cantor Misha Pisman. FRI. Erev Shabbat service (Zoom) 6 p.m.; SAT. Shabbat morning service (Zoom) 10:10 a.m., Shabbat evening service (Zoom) 6 p.m.; SUN. Morning service (Zoom) 8:30 a.m., Evening service (Zoom) 5:30 p.m.; MON.-THURS. Morning service (Zoom) 7:30 a.m., Evening service (Zoom) 6 p.m.; FRI. Morning service (Zoom) 7:30 a.m. 216-371-2244; TDD#216-371-8579. parksynagogue.org.

SHAAREY TIKVAH: 26811 Fairmount Blvd., Beachwood. Rabbi Scott B. Roland; Gary Paller, Cantor Emeritus. Contact the synagogue for livestream and Zoom information. FRI. Kabbalat Shabbat (Zoom) 4 p.m.; SAT. Shabbat (livestream or in-person, registration required) 9:30 a.m., Havdalah (Zoom) 6:30 p.m., Pajama Neshama (Zoom) 6:45 p.m. 216-765-8300. shaareytikvah.org.

BETH EL-The Heights Synagogue, an Independent Minyan: 3246 Desota Ave., Cleveland Heights. Rabbi Michael Ungar; Rabbi Moshe Adler, Rabbi Emeritus. SAT. Shabbat morning service (Zoom) 10 a.m. 216-320-9667. bethelheights.org.

MONTEFIORE: One David N. Myers Parkway., Beachwood. Services in Montefiore Maltz Chapel. Rabbi Akiva Feinstein; Cantor Gary Paller. FRI. 3:30 p.m.; SAT. Service 10:30 a.m. 216-360-9080.

THE SHUL-An Innovative Center for Jewish Outreach: 30799 Pinetree Road, #401, Pepper Pike. Rabbi Eddie Sukol. See website or call for Shabbat and holiday service dates, times and details. 216-509-9969. rabbieddie@theshul.us. theshul.us.

AHAVAS YISROEL: 1700 S. Taylor Road, Cleveland Heights. Rabbi Boruch Hirschfeld. 216-932-6064.

BEACHWOOD KEHILLA: 25400 Fairmount Blvd., Beachwood. Rabbi Ari Spiegler, Rabbi Emeritus David S. Zlatin. Contact the synagogue for service times. 216-556-0010, Beachwoodkehilla.org.

FROMOVITZ CHABAD CENTER: 23711 Chagrin Blvd., Beachwood. Rabbi Moshe Gancz. FRI. 5:15 p.m.; SAT. 10 a.m. followed by kiddush lunch. 216-647-4884, clevelandjewishlearning.com

GREEN ROAD SYNAGOGUE: 2437 S. Green Road, Beachwood. Rabbi Binyamin Blau; Melvin Granatstein, Rabbi Emeritus. SAT. Hashkama Minyan 7:30 a.m., Shacharit 9:15 a.m., Youth Minyan 9:30 a.m., Minchah 5:35 p.m., Rabbis Parsha Class 6 p.m., Havdalah 6:39 p.m., Rabbis Gemara Class (Zoom) 7:30 p.m.; SUN. Shacharit 8 a.m., Minchah/Maariv 5:45 p.m.; MON. Shacharit 6:40 a.m., Minchah/Maariv 5:45 p.m.; TUES.-THURS. Shacharit 6:40 a.m., Minchah/Maariv 5:50 p.m.; FRI. Shacharit 6:40 a.m. 216-381-4757. GreenRoadSynagogue.org.

HEIGHTS JEWISH CENTER SYNAGOGUE: 14270 Cedar Road, University Heights. Rabbi Raphael Davidovich. FRI. 7:15 p.m.; SAT Morning Parsha Class 8:30 a.m., Morning Services 9 a.m., Minchah 30 minutes before sunset; SUN. 8 a.m., 15 minutes before sunset; MON.-THURS. 6:45 a.m., 15 minutes before sunset; FRI. 6:45 a.m. 216-382-1958, hjcs.org.

KHAL YEREIM: 1771 S. Taylor Road, Cleveland Heights. Rabbi Yehuda Blum. 216-321-5855.

MENORAH PARK: 27100 Cedar Road, Beachwood. Associate Rabbi Joseph Kirsch. SAT. 9:30 a.m., 4:15 p.m.; SUN. Minyan & Breakfast 8 a.m. 216-831-6500.

OHEB ZEDEK CEDAR SINAI SYNAGOGUE: 23749 Cedar Road, Lyndhurst. Rabbi Noah Leavitt. FRI. Minchah 5:40 p.m.; SAT. 9:30 a.m., Minchah 5:25 p.m., Maariv 6:25 p.m., Havdalah 6:41 p.m. 216-382-6566. office@oz-cedarsinai.org. oz-cedarsinai.org.

SEMACH SEDEK: 2004 S. Green Road, South Euclid. Rabbi Yossi Marozov. FRI. Kabbalat Shabbat at candlelighting; SAT. 9:30 a.m., Minchah at candlelighting. 216-235-6498.

SOLON CHABAD: 5570 Harper Road, Solon. Rabbi Zushe Greenberg. SAT. Services 10 a.m.; SUN. Services 8 a.m.; MON.-FRI. Services 7 a.m. 440-498-9533. office@solonchabad.com. solonchabad.com.

TAYLOR ROAD SYNAGOGUE: 1970 S. Taylor Road, Cleveland Heights. FRI. Minchah and Kabbalat Shabbat 4:45 p.m.; SAT. Shacharit 9:30 a.m., Minchah 4:15 p.m., Maariv 5:55 p.m.; SUN. Shacharit 8:30 a.m., Minchah/Maariv 4:50 p.m.; WEEKDAYS Shacharit 7:30 a.m., Minchah/Maariv 4:50 p.m. 216-321-4875.

WAXMAN CHABAD CENTER: 2479 S. Green Road, Beachwood. Rabbis Shalom Ber Chaikin and Shmuli Friedman. 216-282-0112. Contact the synagogue for service times. info@ChabadofCleveland.com, wccrabbi@gmail.com.

YOUNG ISRAEL OF GREATER CLEVELAND: Hebrew Academy (HAC), 1860 S. Taylor Road; Beachwood (Stone), 2463 Green Road. Rabbis Naphtali Burnstein and Aharon Dovid Lebovics. FRI. Minchah 5:40 p.m.; SAT. Shacharit (Stone) 8/9 a.m., (HAC) 9 a.m., Minchah (HAC) 4 p.m., (Stone) 5:35 p.m., Maariv 6:39 p.m., Motzei Shabbat 6:47 p.m.; SUN. Shacharit (Stone) 7:15/8/8:30 a.m., (HAC) 6:45 a.m., Minchah 5:40 p.m.; MON. Shacharit (Stone) 6:40/7:50 a.m., (HAC) 6:40 a.m., Minchah 5:50 p.m.; TUES./WED. Shacharit (Stone) 6:45/7:50 a.m., (HAC) 6:45 a.m., Minchah 5:50 p.m.; THURS. Shacharit (Stone) 6:40/7:50 a.m., (HAC) 6:40 a.m., Minchah 5:50 p.m.; FRI. Shacharit (Stone) 6:45/7:50 a.m., (HAC) 6:45 a.m., Minchah 5:50 p.m. 216-382-5740. office@yigc.org.

ZICHRON CHAIM: 2203 S. Green Road, Beachwood. Rabbi Moshe Garfunkel. DAILY 6 a.m., 6:45 a.m. 216-291-5000.

KOL HALEV (Clevelands Reconstructionist Community):The Ratner School. 27575 Shaker Blvd., Pepper Pike. Rabbi Steve Segar. FRI. Kabbalat Shabbat (Zoom) 6 p.m.; SAT. Rosh Chodesh Walking Meditation 7:30 a.m., Member-Led Shabbat Service (Zoom) 10:30 a.m.; SUN. Mindful Jewish Practice (Zoom) 11:30 a.m.; WED. Schmooze with the Rabbi (Zoom) 9:15 a.m. 216-320-1498. kolhalev.net.

AM SHALOM of Lake County: 7599 Center St., Mentor. Spiritual Director Renee Blau; Assistant Spiritual Director Elise Aitken. 440-255-1544.

ANSHE CHESED FAIRMOUNT TEMPLE: 23737 Fairmount Blvd., Beachwood. Rabbis Robert Nosanchuk and Joshua Caruso; Cantor Vladimir Lapin; Cantor Laureate Sarah J. Sager. FRI. Shabbat evening service (livestream or Zoom) 6:15 p.m.; SAT. Torah Study (Zoom) 9:15 a.m., Simchat Shabbat for preschoolers and their families (Zoom) 10 a.m. 216-464-1330. fairmounttemple.org.

BETH ISRAEL-The West Temple: 14308 Triskett Road, Cleveland. Rabbi Enid Lader. Alan Lettofsky, Rabbi Emeritus. FRI. Service (Zoom) 7:30 p.m.; SAT. Torah Study (Zoom) 9:30 a.m., Morning service (Zoom) 11 a.m. 216-941-8882. thewesttemple.com.

BETH SHALOM: 50 Division St., Hudson. Rabbi Michael Ross. SAT. Torah Study (Zoom) 9:30 a.m. 330-656-1800. tbshudson.org

BNAI ABRAHAM-The Elyria Temple: 530 Gulf Road, Elyria. Rabbi Lauren Werber. FRI. Shabbat service with birthday and anniversary blessings (Zoom) 7:15 p.m. 440-366-1171. tbaelyria.org

SUBURBAN TEMPLE-KOL AMI: 22401 Chagrin Blvd., Beachwood. Rabbi Allison Bergman Vann. FRI. Shabbat service (Zoom) 6 p.m. 216-991-0700. suburbantemple.org.

TEMPLE EMANU EL: 4545 Brainard Road, Orange. Rabbi Steven L. Denker; Cantor David R. Malecki; Daniel A. Roberts, Rabbi Emeritus. FRI. Shabbat service (Zoom & Facebook Live) 6:15 p.m.; SAT. Torah study (Zoom) 9 a.m. 216-454-1300. teecleve.org.

TEMPLE ISRAEL: 91 Springside Drive, Akron. Rabbi Josh Brown. Cantor Kathy Fromson. FRI. Online Shabbat Service 6:15 p.m.; SAT. Online Torah Study 9 a.m. 330-665-2000, templeisraelakron.org.

TEMPLE ISRAEL NER TAMID: 1732 Lander Road, Mayfield Heights. Rabbi Matthew J. Eisenberg, D.D.; Frederick A. Eisenberg, D.D., Founding Rabbi Emeritus; Cantorial Soloist Rachel Eisenberg. FRI. Evening service (Facebook and YouTube streaming) 7:30 p.m. 440-473-5120. tintcleveland.org.

THE TEMPLE-TIFERETH ISRAEL: 26000 Shaker Blvd., Beachwood. Senior Rabbi Jonathan Cohen; Rabbis Yael Dadoun, Roger C. Klein and Stacy Schlein; Cantor Kathryn Wolfe Sebo. Contact the synagogue for livestream and Zoom information. FRI. Kabbalat Shabbat service (livestream) 6 p.m.; SAT. Torah study (Zoom) 9:15 a.m., Nefesh Shabbat (livestream) 11 a.m., Adult learning (Zoom) 3:30 p.m.; FRI. Tot Shabbat (Zoom) 10:30 a.m. 216-831-3233. ttti.org.

JEWISH SECULAR COMMUNITY: Unitarian Universalist Congregation of Cleveland, 21600 Shaker Blvd., Shaker Heights. jewishsecularcommunity.org.

THE CHARLOTTE GOLDBERG COMMUNITY MIKVAH: Park Synagogue, 3300 Mayfield Road, Cleveland Heights. By appointment only: 216-371-2244, ext. 135.

THE STANLEY AND ESTHER WAXMAN COMMUNITY MIKVAH: Waxman Chabad House, 2479 South Green Road, Beachwood. 216-381-3170.

This is a paid listing with information provided by congregations.

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Synagogue service times: Week of February 12 | Synagogues - Cleveland Jewish News

Rabbi Tamar Malino: What happened to our synagogue reflects a disturbing national trend – The Spokesman-Review

Posted By on February 16, 2021

This past Monday, our Jewish community awoke to find red swastikas painted on the Temple Beth Shalom building and the Holocaust Memorial Sculpture on its grounds.

To begin, we would like to express our tremendous gratitude to all who have reached out to me and to our community, inquiring after our well-being and offering help in this time of shock and disbelief. Every gesture, no matter how small, has been appreciated. We are grateful for the connection, reassurance and support.

Spokane is our home and we are your neighbors. How, then, can it be that among us are people consumed with hatred, and ready to mobilize this hatred to attack our sacred space and our small Jewish community? Sadly, the answer is not far off.

Anti-Semitism in our corner of the world, once buried in peoples basements and secret communications, has made an uninhibited and horrific re-emergence in recent years. It has appeared in the rhetoric of white nationalist militias and in racist and anti-Semitic flyers around town. Nationally, it has been on full display: at the Charlottesville march, in the massacre at the Tree of Life synagogue in Pittsburgh, on the Camp Auschwitz sweatshirts proudly worn during the Capitol Hill insurrection, and even in the Jewish space laser conspiracy theories circulated with impunity. What happened to our synagogue in Spokane on Monday night is a reflection of a disturbing national trend in domestic extremism.

There was a time when the swastikas that defaced our place of worship, symbols of the Nazi regime, were not only emblematic of terror and genocide for Jews, but symbolized, as well, the very antithesis of the values all Americans stood for. We call on the citizens of Spokane to return to that time.

In the face of these acts of open anti-Semitism, we in the Jewish community must continue to be proudly Jewish and to present ourselves as a people with a long, storied history and unique traditions. Our religion insists on the infinite value of human life and an acknowledgment of the beauty of difference and diversity. Our spiritual practice is an expression of these values.

And for Jews and non-Jews alike, these horrific acts demand introspection, an accounting of the prejudices lurking in the corners of our own souls, and a determination to do the work necessary to rise above them. We must speak up and act against bigotry, hatred, discrimination and racism in all its manifestations. The subtle and subversive manifestations of bigotry are often the most wide-reaching, and can be far more damaging than hateful symbols spray-painted on the side of a building. Indifference to hatred in any of its forms represents a clear and present danger.

We have the ability to fight back against this danger.

The fundamental Jewish principle of tikkun olam (repair of the world) teaches that each one of us has the potential to repair the brokenness we see around us, to act with kindness, to promote mutual respect, understanding and healing within our communal institutions, and among our neighbors, friends and families. In the innocent and enduring words of Anne Frank: How wonderful it is that nobody need wait a single moment before starting to improve the world.

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Rabbi Tamar Malino: What happened to our synagogue reflects a disturbing national trend - The Spokesman-Review

Fremont synagogue defaced with swastika J. – The Jewish News of Northern California

Posted By on February 16, 2021

A maintenance worker at Temple Beth Torah, a Reform synagogue in Fremont, discovered a swastika etched on the outside of the building on Wednesday.

The swastika appeared to have been drawn in black marker or thick pen onto a stucco wall. It measured about 5 square inches, the synagogue reported in an email to congregants.

It was not known when the vandalism occurred, as the synagogue had been closed due to the pandemic and the maintenance worker who found it comes only every other month.

Temple administrator Jill Ziman and president Ronnie Petersohn met with Fremont police at the shul. Officers asked neighbors for video footage from their security camera, the synagogue reported.

Its disturbing, Ziman said. Its sad that this still happens.

Police said they would be treating the incident as a hate crime, Petersohn told congregants in the email.

A Fremont Police Department spokesperson did not respond to a request for comment in time for this article.

Roughly two decades ago, before Ziman joined the synagogue staff, she said the shul experienced a similar instance of antisemitic graffiti, though a much larger area was defaced, she said. Since then the synagogue has not reported any antisemitic incidents.

According to its H.E.A.T. Map visual database, the Anti-Defamation League has recorded five hate incidents in Fremont since 2018. Three were instances of white supremacist propaganda distributed by the group Patriot Front, a right-wing extremist group; the most recent occurrence was on Dec. 22.

Fremont is a city of 235,000 people in Alameda County. Temple Beth Torah is a congregation of about 140 families. It also hosts a preschool, Gan Sameach.

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Fremont synagogue defaced with swastika J. - The Jewish News of Northern California

Pomp and Prayer: A Synagogue for the Stars and Sculptors on the Lower East Side – Bowery Boogie

Posted By on February 16, 2021

Like so many other former Lower East Side synagogues, 58 Rivington Street is a misnomer, now private residence and studios. In contrast to its religious history.

But this house of worship known for much of its life as the First Warschauer Congregation later became one for the stars. Celebrities of the neighborhood. Among the frequent congregants were the brother-composer-lyricist team of George and Ira Gershwin (both of whom grew up around the corner on Eldridge Street), Republican New York Senator Jacob Javits, the film producer Samuel Goldwyn (co-founder of MGM), and the comedian George Burns (who lived on the east end of Rivington Street near current Masaryk Towers).

However, the roots of this synagogue go deeper, back to the turn of last century. Immigrants from Lasi in Romania originally settled on the Lower East Side and established their synagogue at 131 Hester Street. In 1903, the congregation planned a spectacular upgrade for 58-60 Rivington, which at the time, were three-story brick buildings. The real estate was demolished that year, and the congregation tapped architect Emery Roth for design duties. The synagogue reflected the Moorish Revival style that harkened to the pre-Inquisition days of relative freedom in Spain.

The following year in September 1904 the congregations scrolls moved from Hester Street to the new Rivington Street synagogue.This was big news at the time. The New York Times remarked, The east side yesterday saw a parade the duplicate of which, it is said, had never occurred before in this country.

According to the write-up, thousands lined the streets, with 300 policemen escorting the marchers. The scope of the procession was such that it took four hours to complete. A band led the parade, followed by an open carriage in which four men rode; two held staffs with the flag of Zion and the others held a gorgeous cushion, on which rested a key of solid gold.

Despite the pomp and circumstance, financial problems began mounting shortly after its debut. Apparently, the construction costs caught up with the congregation, which eventually closed in 1907. The First Warschauer Congregation, founded in 1889 by Polish Jews from Warsaw, purchased the property, and moved from 84 Suffolk Street a few blocks to the east.

By 1973, though, the building was vacant and a shooting gallery for junkies. Hale Gurland, a sculptor living in SoHo at the time, described the scene to Interview magazine, People were going inside the building because the doors were out, junkies were shooting up. I walked in, and the place looked like Dresden after the bombs.

Gurland had seen a for sale sign, and was interested. Yet, it wasnt until six years later that his career afforded the ability to purchase the derelict synagogue. He transformed the space into artist studios and living quarters, but kept the facade mostly intact.

He still lives and works there.

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Pomp and Prayer: A Synagogue for the Stars and Sculptors on the Lower East Side - Bowery Boogie

Professor Gross Goes ‘Beyond the Synagogue’ in New Book on Jewish Nostalgia | College of Liberal & Creative Arts – SF State News

Posted By on February 16, 2021

KILLING THE BUDDHA -- Rachel B. Gross is assistant professor and the John and Marcia Goldman Chair in American Jewish Studies in the Department of Jewish Studies at San Francisco State University.

Rachel B. Gross engrossing new book looks beyond the synagogue to find religious practice in museums, restaurants and childrens books. Through years of wide-ranging travel, conversations and reading, Rachel has written a book that has so much to tell us not just about Jewish experiences and identities in the U.S. but about what nostalgia is and how it works about (as she says) nostalgias limits and possibilities.

I want [the book] to be part of academic conversations about what religion is and what religion looks like in the United States, she said. But I also want it to encourage Jews to recognize a range of everyday practices in their lives as important, meaningful and Jewish activities not just going to synagogue or celebrating holidays but also everyday things like eating certain foods, telling certain stories to children or remembering family histories.

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Professor Gross Goes 'Beyond the Synagogue' in New Book on Jewish Nostalgia | College of Liberal & Creative Arts - SF State News

Saying a little prayer to end COVID – The Riverdale Press

Posted By on February 16, 2021

By ETHAN STARK-MILLER

What will life be like after the coronavirus?

Thats a question on the minds of many seeking pre-pandemic normalcy inside a society that may have been permanently changed.

It was certainly a question on the minds of Richard Langer and Oren Hiller during a recent conference with other Jewish leaders. Langer runs the Hebrew Institute of Riverdale. Hiller, the Riverdale Jewish Center. And both networked with their counterparts from 400 other Orthodox Union synagogues from across the country wondering aloud what 5781 or 2021 for most everyone else will bring.

Yet, while some might expect this to be a long dialogue of troubling times, Langer instead trumpeted one silver lining in the dark COVID-19 cloud: Allowing synagogues like his to evolve in meaningful ways.

Its an opportunity, as we restart, to question things that might have been done by habit before, Langer said.

However we organize services, however we organize youth activities, however we organize lifecycle celebrations, theres an opportunity here for a more purposeful examination as we head back.

More recently, with synagogue doors allowed to reopen again, The Bayit on Henry Hudson Parkway adapted to multiple smaller services, Langer said, instead of one larger one. Each service is able to put together a minyan a minimum of 10 Jewish men that is traditionally required for prayer among many Jewish congregations, especially Orthodox ones.

Yet, that does mean a lot of empty seats in a space that typically holds up to 500 people, Langer said. Now, the Hebrew Institute can welcome only 50 at a time.

But even that has a positive note, Langer said. Smaller services make it much harder to hide in a large crowd. That means its far easier to become more active in a service.

Both synagogues hold in-person services with a remote option, except on Shabbat, while the rest of their programs are exclusively remote. This has allowed the Jewish Center to expand its reach geographically because the internet provides no physical limitations, as long as someone has a way to sign on.

We had a whole series of classes that we did, it was three Wednesdays in a row. We had over 100 people on that, Hiller said. But they were not only from Riverdale. They were from all over the country, and even from Israel and some other places.

The Hebrew Institute also has witnessed a rise in participation from people outside of the community thanks to virtual programming.

Theres something different and something nice about seeing people who might not have connected otherwise with the community because they didnt live here, Langer said.

A lot of this increased engagement is coming from word-of-mouth, Langer said, and from those who used to live in the neighborhood and belong to the temple but have since moved away. Its not thousands of people but it is a significant number.

However, Langer said its still an open question whether this growth from outside the community will continue after the pandemic ends.

In addition to holding multiple spaced-out prayer sessions, both synagogues have taken a number of other steps to ensure congregants can pray in safety.

One requires attendees to register for specific prayer times in advance to ensure the Jewish Center doesnt go over capacity.

And theres also the outdoor rooftop playground area, Hiller said, which is the perfect place to pray for those not comfortable enough with going inside.

I have to give a lot of credit to the people that still want to daven (pray) with everybody together, but they dont feel comfortable coming inside, Hiller said. And they show that commitment by still being outside davening in full winter coats and hats and gloves. You know its 15 or 20 degrees outside, but theyre still there.

And then there are the holidays like Purim coming up in a couple weeks, which outside of a pandemic would have attracted significant crowds. The Jewish center will close off West 237th Street between Independence Avenue and the Henry Hudson to host a larger open-air outdoor celebration.

But that wont be so easy when the High Holy Days like Rosh Hashana and Yom Kippur roll around in the early fall. Hiller hopes enough people will be vaccinated by that time, allowing larger services to return inside the synagogue.

Synagogues arent the only houses of worship contending with the new normal and life after the pandemic. Riverdale Community Church, a Spanish-speaking non-denominational congregation on Albany Crescent, has dealt with many of these same questions.

The church holds two services on Sundays instead of one, Pastor Gonzalo Rodriguez said, and those wanting to travel to the Kingsbridge church need to call ahead and ensure theres enough socially distanced space in the sanctuary. For those who dont feel comfortable praying inside, there are online offerings through both the videoconferencing app Zoom and on Facebook.

While the adjustments at Hebrew Institute of Riverdale have been working, Langer believes nothing can replace the energy that comes from bringing a large group together to pray in a physical space. Its almost like a theatrical performance, where every congregant has an important role to play.

Similarly, physical contact is an important part of prayer for Rodriguezs congregation something hed like to bring back the moment public health officials give a thumbs up.

Thats really the goal, the pastor said. We have to go back to where theres contact and when you pray, you can lay hands on (other congregants). Thats how we believe. So, those are the types of things that we would love to see.

Read the rest here:

Saying a little prayer to end COVID - The Riverdale Press

Jesus Raised the Dead | Columnists | lancasterfarming.com – Lancaster Farming

Posted By on February 16, 2021

Background Text: Mark 5:21-24, 35-43

Devotional Text: Luke 7:11-17

Lately, weve been looking at the ways God has the power and authority to change the laws of nature from the prophets in 1 and 2 Kings found in the Old Testament, to Jesus in the New Testament Gospels turning water into wine and commanding a stormy sea to be still.

Today, I am continuing with the Gospels by talking about two instances in the New Testament where Jesus brought someone back to life. This was not resurrection as in a transformed body with new eternal life but a reviving, bringing back to life someone who had died.

We start with the son of a widow in the town of Nain. In Luke 7:11-17, we find Jesus and his disciples coming to the town with many people who were following Jesus to see and hear him speak. He had been getting quite a reputation for healing people and for speaking to the crowds about the kingdom of God.

As they walked, a person who had died was being carried out through the town gate. Verse 12 tells us the person who had died was the only son of his mother, and she was a widow. Jesus tells the mother not to cry, and he touches the coffin, saying the words, Young man, I say to you, get up! At Jesus words, the young man sat up and began to talk.

Jesus did this act of bringing back the son before a large crowd of people who were amazed. Calling him a prophet, the people proclaimed that God had sent Jesus to help them.

They did not yet see him as the Messiah. They had in the Old Testament (the Torah) the stories of the prophets who raised people from the dead. With these remembrances in their holy literature, they began to believe Jesus to be a great prophet like Elijah.

Going on to Mark 5:21-24, 35-43 (also found in Matthew 9:18-26 and Luke 8:49-56), we read the Scripture telling us about the 12-year-old daughter of a synagogue leader named Jairus in Capernaum. In this Scripture we find the synagogue leader falling down before Jesus, begging him to heal his dying daughter.

Verse 23 has these words from Jairus to Jesus: My little daughter is dying. Come and put your hands on her so she will be healed and live. The next verse tells us Jesus went with him, but as they go, Jairus received word his daughter had died.

In verse 36, Jesus tells Jairus, Dont be afraid. Just believe.

Jesus, along with three of his disciples, go to the house of Jairus where they find many people crying and mourning for the dead girl. Jesus has everyone removed from the house except the childs mother and father and the three disciples (Peter, James and John).

Taking the childs hand (verse 41), Jesus said, Little girl, I say to you, get up! Immediately the little girl stood and walked around, alive once more.

After telling her parents to get the child something to eat, he left them with this last request, not to tell anyone what took place.

Its easy to understand why Jesus would remove the crowd of mourners from the house while he brought the child back to life; there were just too many people crowding into the home. However, when we find Jesus telling the parents not to talk about the miracle of conquering death, we wonder why.

First, we have to remember Jairus was a leader in the local synagogue. He was among the religious group who persecuted Jesus, who looked for a way to end his life. We dont know if Jairus himself was one of those who were against Jesus. We do know that he knew of the miracles, and in his deep time of need, he sought out Jesus.

We find two important things to think about here. First, Jesus did not want Jairus to speak of the raising of his daughter before his colleagues. Jesus ministry was not at the point in which he would face the religious leaders who wished to get rid of him. Therefore, it was not a time in which a religious leader himself should openly declare the work of the Christ.

On that day, because of his belief in the power of Jesus, Jairus daughter came back to life. For Jairus and his family, a new life had come into their own lives as they believed and trusted in Jesus. We dont know any more of this story, but its powerful ending leads us to believe that their lives had been changed forever by the one who saves.

Secondly, the people could see for themselves Jesus power over death, as the little girl once again lived. All those mourners, who certainly spread the word about Jesus, led to the increase of those who would follow Jesus. They came to see for themselves or to seek healing from this great man of God who had come into their midst.

In these Scriptures of Jesus raising the dead, we find his great power and authority as our divine God. But not only that. We also see his great compassion for the people. That compassion is the same way Jesus looks at us today.

Just as Jesus saw the widow of Nain left without her sole support, her only son, Jesus looks at our circumstances in life. Jesus continues to care about us and help us.

In the instance of Jairus, a man who worked within the synagogue and was a religious leader himself, in his own time of need we find him turning to the person he believed could help him. As he came to Jesus, his daughter was dying. He believed Jesus could heal her, but did he believe Jesus could raise her from death?

When word came that she had already died, Jesus told Jairus not to be afraid, but to believe. We have seen how that story ended.

Lets ask ourselves, when circumstances come into our own lives that just seem too much to bear, do we turn from Jesus, believing it is just too much? Do we give up? Does our fear make us lose faith in the one who offers us life?

Jesus came to save us from our sins. He also came to show us Gods love and compassion; God, who is ever-present. Lets remember that he wants what is best for us, always. Dont let circumstances allow you to lose your trust in God.

The Rev. Kathy Brumbaugh is the pastor of Schenevus United Methodist Church in Schenevus, New York.

Original post:

Jesus Raised the Dead | Columnists | lancasterfarming.com - Lancaster Farming

The New York Times and American Communism – Reason

Posted By on February 16, 2021

From the New York Times obituary for Walter Bernstein (no relation), a blacklisted Hollywood screenwriter, has this to say about his ties to the Communist Party, USA:

"I didn't join the party until after the war," Mr. Bernstein said, although the events of the '30s, including the Depression, the Spanish Civil War and the rise of fascism in Europe, made the Communist cause attractive to him. "The Communists," he said, "seemed like they were doing something.".

Mr. Bernstein was considered untouchable both in Hollywood and in the fledgling television industry in New York once his name had appeared in "Red Channels," an anti-Communist tract published in 1950 by the right-wing journal Counterattack.

"I was listed right after Lenny Bernstein," Mr. Bernstein recalled. "There were about eight listings for me, and they were all true." He had indeed written for the leftist New Masses, been a member of the Communist Party and supported Soviet relief, the Loyalists in the Spanish Civil War and civil rights.

If I had read this without knowing Bernstein's biography, I would have been led to believe that Bernstein joined the Communist Party in the 1930s because of despair over the Depression and concern about fascism. He was later punished for having once belonged to the Party, as well as his support for the leftists in Spain and for civil rights.

In fact, Bernstein was a member of the American Communist Party and remained so until 1956. In other words, he remained a member of the Soviet-controlled and overtly pro-Soviet CPUSA through Stalin's pact with Hitler, through the antisemitic post-World War II purges, through the Soviet domination of Eastern Europethrough the point where any reasonable person would have been aware of Stalin's crimes.

As I've written elsewhere:

When the blacklist was started, Joseph Stalin, one of the great mass murderers in human history, controlled the Soviet Union, a totalitarian, repressive, imperialist nation that was involved in a Cold War with the United States. As we have seen, hardcore CPUSA members were as a rule loyal to this dictatorship and not the United States,and screenwriters were obligated to try to use their positions to promote Communism.

[M]ost of those blacklisted were at least as morally complicit in Stalinist crimes100 as a typical American Nazi of the 1930s and 40s was complicit in Nazi crimes. Communist screenwriters, in particular, "defended the Stalinist regime, accepted the Comintern's policies and about-faces and criticized enemies and allies alike with infuriating selfrighteousness . screen artist reds became apologists for crimes of monstrous dimensions. film Reds in particular never displayed any independence of mind or organization vis-a-vis the Comintern and the Soviet Union." Nor was the screenwriters' Communist activism irrelevant to their jobs, as they actively sought to maximize Communist and pro-Soviet sentiment in films, and minimize the opposite. Screenwriter and leading Communist John Howard Lawson urged his comrades to "get five minutes of Party doctrine into every film, and to place such moments in expensive scenes so that they would not be cut by the producer."

One can certainly debate whether, in the absence of criminal liability, being a Soviet stooge during Stalin's reign merited blacklisting. One cannot argue, however, that Soviet stooges were not Soviet stooges, but that seems to have become the default assertion about blacklisted Hollywood writers among the cultural elite.

[Update: I'm getting feedback that the Hollywood blacklist mostly caught up people with left-wing politics who were not involved in Communism. This is a myth, as discussed here: "According to Ronald Radosh, co-author of Red Star Over Hollywood: The Film Colony's Long Romance With The Left (2005), and an expert on American Communism, not only were all of the Hollywood Ten members of the CPUSA at the time they were blacklisted, so were approximately 98 per cent of all of the Hollywood blacklist's targets."]

The Jewish Telegraphic Agency (the Jewish media's equivalent of the AP) does the Times one better:

Walter Bernstein, a proudly "secular" Jewish screenwriter best known for his 1960s and '70s dramas and for being blacklisted during the McCarthy era, has died at 101.

Bernstein, born to a Jewish family in Brooklyn, called himself a "secular, self-loving Jew of a leftist persuasion," according to the Times.

That persuasion got him labeled as a communist sympathizer in the 1950s, when the infamous House Un-American Activities Committee cracked down on leftist attitudes in Hollywood.

Quite obviously, what got him labeled as a "communist sympathizer" was that he was a member of the Communist Party USA. As for being a self-loving Jew, I can't speak to his later sentiments, but any Jew who continued to support Stalin through his murder of leading Jewish cultural figures and the "Doctors' Plot" isn't at the top of my list for a B'nai B'rith award.

The way domestic pro-Soviet Communism is treated in popular culture, as if it was a figment of the right-wing imagination (as suggested by the term "witch hunts" and Arthur Miller's play on that topic) is bizarre. In addition to the persistent insistence that actual members of the CPUSA like Bernstein were either never Communists or just had a brief dalliance with Communism, we have the consistent attribution of JFK's murder by Lee Harvey Oswald, who by then had graduated from pro-Soviet to pro-Cuban Communism, to vague right-wing forces. We also have the remarkable heroine status of Angela Davis (she stars, for example, in Ibram Kendi's work), despite her long history as a shill for the USSR and East Germany. (She is pictured below with East Germany's dictator Erich Honecker. She remained an active member of the CPUSA until its collapse in 1991.)

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The New York Times and American Communism - Reason

Congregation Tifereth Israel Hosts Virtual Discussion With Author – Patch.com

Posted By on February 16, 2021

Press release from Congregation Tifereth Israel:

Feb. 15, 2021

Deborah Feldman leads a virtual talk on her book, "Unorthodox: The Scandalous Rejection of My Hasidic Roots"

Thursday, March 11 at 1 p.m.Free. Public WelcomeRSVP for Zoom link to office@ctionline.org

Deborah Feldman, author of the best seller, "Unorthodox: The Scandalous Rejection of My Hasidic Roots," leads a virtual discussion of her book in a talk hosted by Congregation Tifereth Israel in Glen Cove. The talk will be held on Thursday, March 11, 1-2 p.m. Feldman's book, published in 2012, went on to be the basis for the highly popular, award-winning 2020 Netflix series, "Unorthodox," and a companion documentary, "The Making of Unorthodox." The program is free, the public is welcome to attend. RSVP for a Zoom link to office@ctionline.org. Donations to support this special program are accepted online at https://www.ctionline.org/payment.php.

For further information about programs and activities at CTI, call (516) 676-5080 or log onto ctionline.org.

Long Island's oldest continuously operating Jewish congregation, CTI has provided innovative Jewish programming and education to the Long Island community since 1897.

This press release was produced by Congregation Tifereth Israel. The views expressed here are the author's own.

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Congregation Tifereth Israel Hosts Virtual Discussion With Author - Patch.com


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