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The Wall Street Journal Misreads Section 230 and the First Amendment – Lawfare

Posted By on February 3, 2021

When private tech companies moderate speech online, is the government ultimately responsible for their choices? This appears to be the latest argument advanced by those criticizing Section 230 of the Telecommunications Act of 1996sometimes known as Section 230 of the Communications Decency Act. But upon closer scrutiny, this argument breaks down completely.

In a new Wall Street Journal op-ed, Philip Hamburger argues that the government, in working through private companies, is abridging the freedom of speech. Weve long respected Hamburger, a professor at Columbia Law School, as the staunchest critic of overreach by administrative agencies. Just last year, his organization (the New Civil Liberties Alliance) and ours (TechFreedom) filed a joint amicus brief to challenge such abuse. But the path proposed in Hamburgers op-ed would lead to a regime for coercing private companies to carry speech that is hateful or even downright dangerous. The storming of the U.S. Capitol should make clear once and for all why all major tech services ban hate speech, misinformation and talk of violence: Words can have serious consequencesin this case, five deaths, in addition to two subsequent suicides by Capitol police officers.

Hamburger claims that there is little if any federal appellate precedent upholding censorship by the big tech companies. But multiple courts have applied the First Amendment and Section 230 to protect content moderation, including against claims of unfairness or political bias. Hamburgers fundamental error is claiming that Section 230 gives websites a license to censor with impunity. Contrary to this popular misunderstanding, it is the First Amendmentnot Section 230which enables content moderation. Since 1998, the Supreme Court has repeatedly held that digital media enjoy the First Amendment rights as newspapers. When a state tried to impose fairness mandates on newspapers in 1974, forcing them to carry third-party speech, no degree of alleged consolidation of the power to inform the American people and shape public opinion in the newspaper business could persuade the Supreme Court to uphold such mandates. The court has upheld fairness mandates only for one mediumbroadcasting, in 1969and only because the government licenses use of publicly owned airwaves, a form of state action.

Websites have the same constitutional right as newspapers to choose whether or not to carry, publish or withdraw the expression of others. Section 230 did not create or modify that right. The law merely ensures that courts will quickly dismiss lawsuits that would have been dismissed anyway on First Amendment groundsbut with far less hassle, stress and expense. At the scale of the billions of pieces of content posted by users every day, that liability shield is essential to ensure that website owners arent forced to abandon their right to moderate content by a tsunami of meritless but costly litigation.

Hamburger focuses on Section 230(c)(2)(A), which states: No provider or user of an interactive computer service shall be held liable on account of ... any action voluntarily taken in good faith to restrict access to or availability of material that the provider or user considers to be obscene, lewd, lascivious, filthy, excessively violent, harassing, or otherwise objectionable, whether or not such material is constitutionally protected. But nearly all lawsuits based on content moderation are resolved under Section 230(c)(1), which protects websites and users from being held liable as the publisher of information provided by others. In the 1997 Zeran decision, the U.S. Court of Appeals for the Fourth Circuit concluded that this provision barred lawsuits seeking to hold a service provider liable for its exercise of a publishers traditional editorial functionssuch as deciding whether to publish, withdraw, postpone or alter content (emphasis added).

The Trump administration argued that these courts all misread the statute because their interpretation of 230(c)(1) has rendered 230(c)(2)(A) superfluous. But the courts have explained exactly how these two provisions operate differently and complement each other: 230(c)(1) protects websites only if they are not responsible, even in part, for the development of the content at issue. If, for example, they edit that content in ways that contribute to its illegality (say, deleting not in John is not a murderer), they lose their 230(c)(1) protection from suit. Because Congress aimed to remove all potential disincentives to moderate content, it included 230(c)(2)(A) as a belt-and-suspenders protection that would apply even in this situation. Hamburger neglects all of this and never grapples with what it means for 230(c)(1) to protect websites from being treated as the publisher of information created by others.

Hamburger makes another crucial error: He claims Section 230 has privatized censorship because 230(c)(2)(A) makes explicit that it is immunizing companies from liability for speech restrictions that would be unconstitutional if lawmakers themselves imposed them. But in February 2020, the U.S. Court of Appeals for the Ninth Circuit ruled that YouTube was not a state actor and therefore could not possibly have violated the First Amendment rights of the conservative YouTube channel Prager University by flagging some of its videos for restricted mode, which parents, schools and libraries can turn on to limit childrens access to sensitive topics.

Hamburger insists otherwise, alluding to the Supreme Courts 1946 decision in Marsh v. Alabama: The First Amendment protects Americans even in privately owned public forums, such as company towns. But in 2019, Justice Brett Kavanaugh, writing for all five conservative justices, noted that in order to be transformed into a state actor, a private entity must be performing a function that is traditionally and exclusively performed by the government: [M]erely hosting speech by others is not a traditional, exclusive public function and does not alone transform private entities into state actors subject to First Amendment constraints. In fact, Marsh has been read very narrowly by the Supreme Court, which has declined to extend its holding on multiple occasions and certainly has never applied it to any media company.

Hamburger also claims that Big Tech companies are akin to common carriers. Hes right that the law ordinarily obliges common carriers to serve all customers on terms that are fair, reasonable and nondiscriminatory. But simply being wildly popular does not transform something into a common carrier service. Common carriage regulation protects consumers by ensuring that services that hold themselves out as serving all comers equally dont turn around and charge higher prices to certain users. Conservatives may claim thats akin to social media services saying theyre politically neutral when pressed by lawmakers at hearings, but the analogy doesnt work. Every social media service makes clear up front that access to the service is contingent on complying with community standards, and the website reserves the discretion to decide how to enforce those standardsas the U.S. Court of Appeals for the Eleventh Circuit noted recently in upholding the dismissal of a lawsuit by far-right personality Laura Loomer over her Twitter ban. In other words, social media are inherently edited services.

Consider the Federal Communications Commissions 2015 Open Internet Order, which classified broadband service as a common carrier service insofar as an internet service provider (ISP) promised connectivity to substantially all Internet endpoints. Kavanaugh, then an appellate judge, objected that this infringed the First Amendment rights of ISPs. Upholding the FCCs net neutrality rules, the U.S. Court of Appeals for the D.C. Circuit explained that the FCCs rules would not apply to an ISP holding itself out as providing something other than a neutral, indiscriminate pathwayi.e., an ISP making sufficiently clear to potential customers that it provides a filtered service involving the ISPs exercise of editorial intervention. Social media services make that abundantly clear. And while consumers reasonably expect that their broadband service will connect them to all lawful content, they also know that social media sites wont let you post everything you want.

Hamburger is on surer footing when commenting on federalism and constitutional originalism: [W]hen a statute regulating speech rests on the power to regulate commerce, there are constitutional dangers, and ambiguities in the statute should be read narrowly. But by now, his mistake should be obvious: Section 230 doesnt regulat[e] speech. In fact, it does the opposite: It says the government wont get involved in online speech and wont provide a means to sue websites for their refusal to host content.

Hamburger doubles down by claiming that Section 230 allows the government to set the censorship agenda. But neither immunity provision imposes any agenda at all; both leave it entirely to websites to decide what content to remove. Section 230(c)(1) does this by protecting all decisions made in the capacity of a publisher. Section 230(c)(2)(A) does this by providing an illustrative list of categories (obscene, lewd, lascivious, filthy, excessively violent, harassing) and then adding the intentionally broad catchall: or otherwise objectionable. Both are coextensive with the First Amendments protection of editorial discretion.

Hamburger argues for a narrow reading of 230(c)(2)(A), which would exclude moderating content for any reason that does not fall into one of those categories or because of its viewpoint. He claims that this will allow state legislatures to adopt civil-rights statutes protecting freedom of speech from the tech companies. And he reminds readers about the dangers of the government co-opting private actors to suppress free speech: Some Southern sheriffs, long ago, used to assure Klansmen that they would face no repercussions for suppressing the speech of civil-rights marchers. This analogy fails for many reasons, especially that those sheriffs flouted laws requiring them to prosecute those Klansmen. That is markedly and obviously different from content moderation, which is protected by the First Amendment.

Ironically, Hamburgers proposal would require the government take the side of those spreading hate and falsehoods online. Under his narrow interpretation of Section 230, the law would not protect the removal of Holocaust denial, use of racial epithets or the vast expanse of speech thatwhile constitutionally protectedisnt anything Hamburger, or any decent person, would allow in his own living room. Nor, for example, would it protect removal of hate speech about Christians or any other religious group. Websites would bear the expense and hassle of fighting lawsuits over moderating content that did not fit squarely into the categories mentioned in 230(c)(2)(A).

Perversely, the law would favor certain kinds of content moderation decisions over others, protecting websites from lawsuits over removing pornography or profanity, but not from litigation over moderating false claims about election results or vaccines or conspiracy theories about, say, Jewish space lasers or Satanist pedophile cannibal cults. But if Hamburgers argument is that Section 230 unconstitutionally encourages private actors to do what the government could not, how does favoring moderation of some types of constitutionally protected speech over others address this complaint? This solution makes sense only if the real criticism isnt of the idea of content moderation, or its constitutionality, but rather that social media platforms arent moderating content according to the critics preferences.

Hamburger is a constitutional originalist, and he invokes the Framers understandings of the First Amendment: Originally, the Constitutions broadest protection for free expression lay in Congresss limited power. But theres nothing remotely originalist about his conclusion. His reading of Section 230 would turn Congress shall make no law... into a way for the government to pressure private media to carry the most odious speech imaginable.

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The Wall Street Journal Misreads Section 230 and the First Amendment - Lawfare

Chabad course explores life, death and the afterlife in the age of COVID-19 – The Columbus Dispatch

Posted By on February 1, 2021

Danae King|The Columbus Dispatch

In a time punctuated by death, Rabbi Areyah Kaltmann wants people to learn how to appreciate life.

Kaltmann, executive director of the Lori Schottenstein Chabad Center in New Albany, is encouraging people to take a virtual course titled Journey of the Soul.

The course, offered by the Brooklyn, N.Y.-based Rohr Jewish Learning Institute, will explore beliefs about death, the soul and the afterlife. The Chabad Center is offering the six-session course over Zoom for $80 starting Wednesday. Feb. 3. It will be held from 7 to 8:30 p.m. on Wednesdays, and those interested can register at http://www.chabadcolumbus.com.

Death is both mysterious and inevitable,Kaltmann, who is also one of the course instructors, saidin a statement. Understanding death as a continuation of life reveals the holiness of life while putting everything in a dramatically new context. The soul is on one long journey that is greater than each particular chapter.

The course, for Jewish and non-Jewish people, will begin by discussing Jewish beliefs on life and death.

Judaism emphasizes the importance of life on Earth over all else,though Jews do believe in heaven, said Chris Johnson, clinical professor of sociology at Texas State University. Johnson wrote a book on different religions views on the afterlife and death titled How Different Religions View Death & Afterlife.

Remembering the dead: New Albany synagogue installs memorial board for honoring loved ones in time for Yom Kippur

The Talmud says live each day like its your last day and that will be a very meaningful day, Kaltmann told The Dispatch.

The Talmud, the book of Jewish law, is one of the most challenging religious texts in the world to read.

You can't live a meaningful life unless you understand what life is all about, Kaltmann said of the course, which counts as continuing education for some medical and mental health professionals. What this is about is how to live a life. When you understand death, then that causes you to understand life.

Holidayin a pandemic: Coronavirus and Passover: New Albany synagogue distributes Seder kits to help families stuck at home

Kaltmann, who has worked in Columbus for 29 years, did four funerals in two weeks for the first time in December because of the number of people dying from the coronavirus.

He said that understanding death will cause people to live life with more meaning, especially because its important in Judaism to live for your loved ones who have died as their ambassador in this world.

Unlike some Christian denominations, Jewish people dont really focus on the afterlife, Johnson said.

Theyre more concerned about making this life better and this world (better), he said.

And Jews focus on thegrieving loved ones left behind after a person's deathand their care, Johnson said.

Jan Leibovitz Alloy, 68, of the East Side, said she knows there is a concept of heaven in Judaism but that shes not really familiar with what heaven actuallyis because it isnot emphasized.

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Alloy, who plans to take the course, has not lost any close family members during the pandemicbut remembers when her grandparents died and the Jewish rituals that comforted her during her time of grief.

The Jewish tradition of throwing a handful of dirt into a person's grave, for example, seemedlike a final goodbye, she said.

And shiva, a seven-day periodof mourning during which close relatives sit after a persons funeral, also helpedher grieve.

The shiva rituals, I think, are very comforting, Alloy said. To have people take care of you for seven days and talk to you and tell stories about your loved ones. And the persons name is mentioned over and over and over. I think thats very comforting.

Alloy, who is Jewish, thinks a lot about death when it comes to her parents, who are still alive but well into their 90s.

"I wonder,geez, what comes next?" she said. "It's not that I will grieve any less when my parents die, but I will at least have a better understanding of what to do and what others have done before me."

High Holy Days: OUs Hillel virtually connects students for Jewish High Holy Days

Alloyis hoping to learn more about what other faiths believe about death, grieving and the afterlife through the course.

Johnson believes that comparing different belief systems is important.

"Being able to independently investigate truth is absolutely essential for one's soul and one's outcome in life," he said, adding that classes like "Journey of the Soul" can be important learning opportunities for people investigating different faith approaches.

The reason Jews don't emphasize the afterlife is because, while they believe it's great, it's not the same because there is no free choice in heaven as there is on Earth,Kaltmann said.

Holidays during COVID-19: Holiday-ending horn blast called a 'catharsis' for Jewish people

"When you choose to do good, that's powerful, that's the ultimate," he said.

Jews live life and do good deeds for their loved ones who have died, after they go through the mourning process, Kaltmann said.

He hopes the course gives people hope.

"By understanding we are our loved ones' ambassadors, then we can be more impactful in our daily lives," he said. "So by understandingdeath, we can live life."

dking@dispatch.com

@DanaeKing

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Chabad course explores life, death and the afterlife in the age of COVID-19 - The Columbus Dispatch

Sacred ceremonial objects stolen from synagogue | | kctv5.com – KCTV Kansas City

Posted By on February 1, 2021

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Sacred ceremonial objects stolen from synagogue | | kctv5.com - KCTV Kansas City

How did the letter ayin become a vowel in Yiddish? – Forward

Posted By on February 1, 2021

Read this article in Yiddish

A recent article on the website, Seforim Blog, compares the phonetics of biblical Hebrew and Arabic. In the post, the author, Rabbi Avi Grossman, remarks that he cannot fathom why the letter ayin () in Yiddish became a vowel roughly equivalent to the Latin letter E and asks his readers if anyone can explain how this spelling convention came about.

The article provoked a lively discussion on Facebook among Yiddish writers and linguists but none of them were able to answer the query.

If you think about it, though, one could just as easily ask: how did the letter hey () evolve into the Latin E and why did ayin () turn into the letter O? The Greek alphabet was created about 2,800 years ago and modeled on the Phoenician alphabet, the ancestor of the Hebrew and Arabic alphabets. Most Greek dialects of the time had no H sound, let alone the Semitic guttural consonant represented by ayin (), so the ancient Greeks turned these two consonants into vowels. The Latin alphabet then inherited the same system from Greek, where they became the vowels E and O respectively.

Later, during the period of the second biblical temple, many Jews stopped pronouncing the ayin () sound, especially in the Galilee. The Talmud, for example, uses two synonyms, (office, court of elders) and (records office), descended from the same Greek root arch () meaning boss or power, that today is found in words like architect and anarchy. The Talmudic Aramaic word , meaning a non-Jewish court, stems from the same root. Loan words in Aramaic taken from Greek and other languages with an A or E sound are almost always transcribed with an aleph () but here the loss of the guttural ayin () sound is evident by its use to denote a vowel.

Some linguists believe that Ashkenazi Hebrew once had a nasalized variant of the Semitic ayin () that was similar to an N. Perhaps that is why an N sound appears in the name Yankl and in the word (story), which is pronounced in many Yiddish dialects as manse. By the 14th or 15th centuries, however, the ayin () sound had completely fallen out of Ashkenazi Hebrew and medieval Jews did just what the Greeks had done 2000 years earlier: used the useless letter as a vowel.

But why ayin ()? Id like to propose my own hypothesis. To begin with, no other letter would have sufficed: aleph (), vov () and yud () had always been used to represent vowels. But perhaps theres another reason: the ayin (), especially in handwritten form, looks a bit like the vowel-marking segol, whose sound roughly represents the Latin alphabet E. And as such Jews writing Yiddish turned the ayin () into an alternate marker for the segol vowel.

In Arabic the vowel marking that represents U, Damma, looks like a variant of the Arabic letter Waw (), equivalent to the Hebrew Vov (). In Syria some Christians devised another system: writing vowels in Aramaic as small Greek letters above or below the Aramaic consonants. In Middle Eastern churches, where the liturgical language remains Syriac, a form of Aramaic, this mixed alphabet, called Serta, is used to the present day. The same word can be found, by the way, in the Talmud, and means a line of text or writing. The Modern Hebrew word for movie, tape or film, seret (), is derived from the same root.

Introductions to a Yiddish work called Book of Morals (1541) and a Yiddish translation of Josippon (1546) give the same explanation: ayin () is pronounced as a segol. Its possible that early Yiddish writers did just the opposite of what the Arabs and Syriac Christians did: interpreted the three-sided letter ayin () as a form of segol.

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How did the letter ayin become a vowel in Yiddish? - Forward

The Great Synagogue and the Jewish Community of Florence – The Florentine

Posted By on February 1, 2021

LIFESTYLE

Hershey Felder

February 1, 2021 - 17:30

Standing on the piazzale Michelangelo on a painterly grey afternoon, I see an oxidized green dome not quite towering above the rest, just being present. I wonder about its construction, for it isnt a Russian onion dome and it isnt a Brunelleschi-shaped cupola, yet there is a statement of humility to it, but a statement nonetheless. I wonder what could possibly be beneath that dome: what great work of art, which artists tomb, what time-traveling historical wizardry could exist therein? I keep on wondering as I drive home, making a point that one day I must find the base of that domeand visit.

Almost a year passes and I find myself engaged in cinematically telling the story of the great Yiddish author, Sholem Aleichem,for broadcast in the United States and beyond while residing in Florence. Without the ability to cross borders in these frightening times, I was certain that Florences historic centro could easily pass for Kiev, Ukraine, and neighboring towns, where the writer came from. Sholem Aleichem is popularly known as the author of the Tevyeh the Milkman stories, which became the basis for the world-renowned musical play Fiddler on the Roof. Grand as he is, Tevyeh is but a sliver of the authors output. This film would focus on his life and other writings and would feature the Klezmerata Fiorentina, a Jewish music ensemble of virtuoso musicians, who are members of Florences famed orchestra, the Maggio Musicale.

As I research the life of our subject, I was stunned to learn that he lived in Nervi, on the Ligurian coast, for a four-year period of his life with significant output. Sholem Aleichem suffered from tuberculosis and Sunlight, Warm days, and good eating were the doctors orders. Nervi was the antidote. So off I went to Nervi, to discover the exact spot where Sholem Aleichem sat facing the sea every morning, writing stories in Yiddish to be enjoyed by the world.

Just before that trip to Nervi, I made contact with the Rabbi of the Jewish community in Florence, Gadi Piperno, a Roman now residing with his family in the Tuscan city. I asked to visit the Synagogue and if we could film one of the scenes from Sholem Aleichems stories there. The Rabbi was amenable and he asked me to visit. I parked at SantAmbrogio and, reveling in the beauty of Florence, walked the two and a half blocks to the Synagogue. Two armed guards with machine guns greeted me at the entrance; their task is to look after the safety and wellbeing of the temple and all those who enter. I look up. The green dome. It is the pinnacle of Florences Jewish community, present but humble, as it embraces its people and history below.

The Rabbi, a gentle soul with gentle eyes, for that is all I can see above his face mask, welcomes me in. As the doors open, my breath is taken away. A sanctuary of miraculous design, Moorish in fashion, every centimeter is hand-painted, as only Florentines can, in shades of Terra di Siena, rich greens, reds and golds. The light shines through the stained glass window just beneath the dome, high overhead, casting a golden-hour light on the ancient ten commandments above the ark. I am mesmerized by the breath-taking beauty.

I ask the Rabbi about the history of the building. He tells me that, until the late 1800s, the Jewish ghetto was in the piazza della Repubblica and that the mandate to construct a Synagogue was issued when Jews were freed to go anywhere in the city. As the Rabbi speaks, I look down. The gorgeous mosaic in the floor has an 1882 embedded in the doorway. One might assume it indicates the buildings address, but instead it is the date of the buildings completion.

I then ask if the building is in its original form. The Rabbi asks me to follow him. But exactly in my footsteps, he says. I follow the Rabbi exactly. Did you feel the dip in the floor? When the Nazis occupied Florence, this very sanctuary was the headquarters for Nazi artillery storage. When the Nazis were retreating, the entire building was wired to be blown up. The Nazis dragged their wires several blocks away. As they were doing this, the non-Jewish caretaker was able to dismantle all of the bombs, leaving only one in an area of the building where, if blown up, would not threaten the structure. He did this, so that when the Nazis detonated, they would hear an explosion and leave. Because of that Righteous Gentile, the magnificent Synagogue of Florence was saved. The dip in the floor is where the bomb went off.

The Rabbi then takes me over to a wall and points out the color variations just above my head. Here, he says, the flood of 1966. I ask more questions and the Rabbi answers. With each answer, I am more engrossed in the building, its history and beauty. I again ask if everything is in its original form.

Yes, the Rabbi says. This is the Synagogue the way it was built and the way it was intended. It has survived world wars, tragedy, celebration and more. It once stood on the outskirts of the city, a humble building in the shadow of the Duomo, away from the greatness of the centre of Florence. Over the years, the city has grown to take in the Synagogue, where the Synagogue is now within its centre, making it an indelible part of Florence and the beauty that it is.

Sunday, February 7, 2021 at 5pm Pacific / 7pm Central / 8pm Eastern

Includes extended viewing access of the recording through Sunday, February 14

All tickets available (55 US $ / 45 euro per household): theflr.net/before-fiddler

Decades before the beloved musicalFiddler on the Rooffirst delighted worldwide audiences, there was Sholem Aleichem and his beloved character of Tevye the Milkman. When he was only 24 years old, Aleichem published his first story,Tsvey Shteyner(Two Stones), and by 1890, he had become a central figure in Yiddish literature. Aleichem was known as the Jewish Mark Twain.

Felder will play Sholem Aleichem, giving audiences the true story of what happened BeforeFiddler. Long before songs like If I Were a Rich Man beguiled audiences, there was Klezmer, the music of the Old World that imitated talking, laughing, weeping and singing. Felder is accompanied by the Klezmerata Fiorentina quartet. Filmed on location where events actually took place, this streaming production will feature the stories and characters of Sholem Aleichem, along with music that is sure to move the soul.

A percentage of ticket sales will be generously donated to The Florentine.

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The Great Synagogue and the Jewish Community of Florence - The Florentine

The tragedy for haredim from COVID has created a crisis for Judaism itself – JNS.org

Posted By on February 1, 2021

(January 28, 2021 / JNS) The mayor of Antwerp, the Belgian city that is home to about 15,000 ultra-Orthodox haredi Jews, has warned that their failure to comply with coronavirus measures threatens to trigger a wave of anti-Semitism.

The Belzer Chassidic sect shut their synagogue in the city after the police twice found it was violating emergency measures forbidding group prayer. COVID-19 infections in two heavily Jewish neighborhoods of Antwerp are reported to be four times higher than in the rest of the city.

This is a pattern being repeated in many countries: haredim dying from the virus in hugely disproportionate numbers, but with their communities significant infractions of the COVID regulations provoking widespread criticism and fury.

Supporters say they are being scapegoated. Many of these communities have been observing the restrictions; a number of prominent rabbis have ordered the closure of yeshivahs and schools; and others have reversed their previous rulings to keep them open when they have become aware of the risks.

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Certainly, theres a tendency to lump all the haredim together and unfairly blame them all. But the behavior of manyin keeping open their educational institutions against government instructions, ignoring social distancing at weddings and other large gatherings, and refusing to wear face masksis deeply troubling and is having tragic consequences.

In Londons Stamford Hill, the police have launched an investigation to find out who was responsible for arranging a 150-strong wedding that took place on the premises of a haredi girls school. In a particularly distressing irony, the schools former principal, Rabbi Avrohom Pinter, himself died of COVID after trudging in desperation from house to house to beg the areas haredim to stop flouting the restrictions.

In Israel, according to Roni Numa, head of the ultra-Orthodox desk at the coronavirus taskforce, some 15 percent of haredi educational institutions have been operating during the countrys current lockdown, and in the last month, some 12,000 ultra-Orthodox students have contracted COVID-19.

There have been violent disturbances in several haredi population centers in Israel as the police have tried to enforce COVID restrictions towards which official blind eyes have long been turned.

In Bnei Brak, haredi rioters set a bus on fire, almost killing the driver who managed to free himself before the vehicle burned down to its metal frame.

In a notably tragic case, the virus claimed the lives of the mother, father and brother of Yehuda Meshi Zahav, the founder of the volunteer rescue and recovery organization ZAKA, which gathers human remains from the scene of terrorist attacks. His relatives died after his mother ignored her sons pleas and went ahead with a family Hanukkah party.

Grieving that so many in his community were dropping like flies, he said: There are leaders of the community who have blood on their hands, and its the blood of my mother and of many others.

Last October, he laid the blame for such reckless behavior among the Chassidim on rabbinic leaders whose word on all aspects of life was treated as sacred. There are groups, he said, mostly of Chassidic people, who say our obligation is to uphold Torah life, and who say that if this cant continue [without infection] they are willing to pay the price of people becoming infected in order to do this.

In Israel, soaring coronavirus infection rates and violent disturbances among the haredim have brought to a head social and political tensions between the secular and religious worlds that have been bubbling inside Israel since its foundation.

Secular Israel has long been beyond exasperated by the refusal of so many haredim to accept the same obligations of citizenship as everyone else, and in some cases, even actively to oppose the Zionist state.

Such secular critics fail to acknowledge the changes for the better in the haredi world (albeit at a slow pace), with more of them working and joining the army, and with the birth rate per woman dropping from 12 to around eight.

Some reasons for their COVID disobedience are more understandable than others. Less acceptable is their resentful distrust of the Zionist state authorities, who they wrongly claim ignore COVID rule-breaking by hedonistic, beach-going Tel Aviv residents and pick on the ultra-Orthodox instead.

More poignant is the fact that their insular lives cut them off from sources of objective information about the virus and its effects. With enormous families crammed into inadequate living space and with no computers to provide a Zoom lifeline to schools or the outside world, they depend entirely upon the daily school routine to relieve the crushing pressures of lockdown.

Above all, though, their refusal to obey the rules stems from their desperation to retain their religious routine at all costs. They fear that, if they shut down the yeshivahs, they will lose an entire generation of young men to Judaism altogether. They believe that its only the authority of the rabbis that keeps these young men on the path of righteousness. They believe that learning Talmud and Torah is more precious even than life itself.

This has all created a threefold crisis for the Jewish world. The first is for Israeli society. For the behavior of these recalcitrants, whom the police have been unable to control, has shown that Israel is in effect ungovernable as one country.

In a poll released this week by Israeli TVs Channel 12, not only did 78 percent of center-left respondents predictably say that the next government should not include the haredi parties, 52 percent of the center-right said so as well.

So the division in Israel is no longer secular left versus religious, but secular plus national Orthodox center-right versus haredi. The only way to resolve this fracture is to remove the power of the haredi minority to hold successive Israeli governments hostage, and the only way to achieve that is through electoral reform.

Second, this is a crisis for the haredim themselves. With powerful rabbis yo-yoing between ruling to keep their yeshivahs and schools open and then reversing themselves (and vice versa), their leadership is staring at the collapse of their own authority.

The third level of this crisis is the most serious of all. For these rabbinic sages, whose authority is deemed unquestionable, have now been shown to be lethally all-too fallible. As the result of what they have said or not said, people in their communities have died in large numbers.

In Judaism, preserving life is a paramount duty. It is permitted to violate even biblically mandated laws to save a life, with only three exceptions: the prohibitions against idolatry, sexual transgression or murder. Violating the duty to preserve life against the ravages of COVID-19 is, as several horrified rabbis have now said, a desecration of the name of the Almighty.

And if haredi sages have got this one terribly wrong, if they have contravened this core Jewish ethical principle and, through willful recklessness and obstinacy, have caused the decimation of their own community, then how can they continue to have authority over anything else?

The haredim believe that learning is more important than life itself because for them it is life itself. But what if the faithful themselves come to see that this belief has turned into a force that inflicts death on others?

Rabbinic learning has kept Judaism together over the centuries against all the odds. Haredi behavior has created a crisis that is not just about unleashing anti-Semitism and not just about fracturing community cohesion. It is a crisis for Judaism itself.

Melanie Phillips, a British journalist, broadcaster and author, writes a weekly column for JNS. Currently a columnist for The Times of London, her personal and political memoir, Guardian Angel, has been published by Bombardier, which also published her first novel, The Legacy.Go tomelaniephillips.substack.comto access her work.

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The tragedy for haredim from COVID has created a crisis for Judaism itself - JNS.org

Synagogue service times: Week of January 29 | Synagogues – Cleveland Jewish News

Posted By on February 1, 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. SAT. Lay-Led 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) 6:10 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. FRI. Minchah/Kabbalat Shabbat/Maariv 5:20 p.m.; SAT. Shacharit 9 a.m., Minchah/Maariv 5:30 p.m., Havdalah 6:24 p.m.; SUN. Shacharit 7:30 a.m., Minchah/Maariv 5:30 p.m.; MON. Shacharit 6:50 a.m., Maariv 7:45 p.m.; TUES.-WED. Shacharit 7 a.m., Maariv 7:45 p.m.; THURS. Shacharit 6:50 a.m., Maariv 7:45 p.m.; FRI. Shacharit 7 a.m. 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. FRI. Kabbalat Shabbat 5:30 p.m.; SAT. Hashkama Minyan 7:30 a.m., Shacharit 9:15 a.m., Youth Minyan 9:30 a.m., Minchah 5:15 p.m., Rabbis Parsha Class 5:40 p.m., Havdalah 6:21 p.m., Rabbis Gemara Class (Zoom) 7:30 p.m.; SUN. Shacharit 8 a.m., Minchah/Maariv 5:30 p.m.; MON.-WED. Shacharit 6:40 a.m., Minchah/Maariv 5:30 p.m.; THURS. Shacharit 6:40 a.m., Minchah/Maariv 5:35 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 5:20 p.m.; SAT. 9:30 a.m., Minchah 4:55 p.m., Maariv 6:10 p.m., Havdalah 6:25 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 5:25 p.m.; SAT. Shacharit (Stone) 8/9 a.m., (HAC) 9 a.m., Minchah 5:20 p.m., Maariv 6:22 p.m., Motzei Shabbat 6:30 p.m.; SUN. Shacharit (Stone) 7:15/8/8:30 a.m., (HAC) 6:45 a.m., Minchah 5:30 p.m.; MON. Shacharit (Stone) 6:40/7:50 a.m., (HAC) 6:40 a.m., Minchah 5:30 p.m.; TUES./WED. Shacharit (Stone) 6:45/7:50 a.m., (HAC) 6:45 a.m., Minchah 5:30 p.m.; THURS. Shacharit (Stone) 6:40/7:50 a.m., (HAC) 6:40 a.m., Minchah 5:30 p.m.; FRI. Shacharit (Stone) 6:45/7:50 a.m., (HAC) 6:45 a.m., Minchah 5:30 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. SAT. Alternative 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, Shabbat Shira tribute to Debbie Friedman (livestream or Zoom) 6:15 p.m.; SAT. Torah Study (Zoom) 9:15 a.m. 216-464-1330. fairmounttemple.org.

BETH ISRAEL-The West Temple: 14308 Triskett Road, Cleveland. Rabbi Enid Lader. Alan Lettofsky, Rabbi Emeritus. FRI.-SAT. Virtual Congregational Retreat. 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 (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 celebrating consecration students (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., Adult learning (Zoom) 4 p.m. 216-831-3233. ttti.org.

JEWISH SECULAR COMMUNITY: Unitarian Universalist Congregation of Cleveland, 21600 Shaker Blvd., Shaker Heights. FRI.: Shabbat Speaker, Sonny Simon Cuyahoga Countys Ban on Single-Use Plastic Bags (Zoom) 7 p.m. 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 January 29 | Synagogues - Cleveland Jewish News

Rabbi Dr. Abraham J. Twerski, 90, Leading Authority on Substance Abuse – Author of more than 60 popular books and founder of Gateway Rehabilitation…

Posted By on February 1, 2021

Rabbi Dr. Abraham J. Twerski, a Chassidic rabbi, psychiatrist, prolific author of more than 60 popular books on Jewish spirituality and recovery from substance abuse, and founder and longtime head of the Gateway Rehabilitation Center in Pittsburgh, Pa., one of Americas leading facilities for addiction treatment, passed away on Jan. 31 in Jerusalem from complications from coronavirus. He was 90 years old.

Avraham Yehoshua Heschel Twerski was born in 1930 in Milwaukee to Rabbi Yaakov Yisrael and Devorah Twerski. His father was a scion of the Chernobler Chassidic dynasty. In his autobiographical work, Generation to Generation, he wrote how his father moved to Wisconsin in 1927 and began with a nucleus of Ukrainian Jewish landsleit (countrymen), but gradually achieved a following among all segments of the community, serving as a counselor to countless individuals and families.

When I was a child, Twerski wrote, I could not help but overhear many of the proceedings in his study. In addition, our Shabbos table was always graced by many guests, some of whom were itinerant rabbis, and I would hear father in his Torah discussions with them, or perhaps relating a parable or Chassidic story.

My father had a large library, and I read everything I could get my hands on, Twerski recalled in an interview with the Pittsburgh Quarterly. I went to high school in Milwaukee but was specially promoted twice, and graduated at 16, then went off to yeshivah and trained to be a rabbi, like my dad. He was a natural therapist and people flocked to him, Jewish and non-Jewish alike.

In 1951, Twerski married his first wife, Golda, who predeceased him. He was ordained at 21, and joined his father as assistant rabbi of his congregation. In the years following World War II, psychiatry and psychology had a meteoric rise. After being a rabbi for several years, I noticed that people werent flocking to me for counseling the way they had to my father. They were not going to rabbis for that; they were seeing professionals. I decided that if I wanted to be the kind of rabbi my father was, I had to become a professional. So I went for broke, going to medical school to become a psychiatrist.

In 1953, Twerski enrolled at Milwaukees Marquette University and subsequently graduated from its medical school in 1960. He then moved with his family to Pittsburgh, Pa., where he founded the Gateway Rehabilitation Center and served as medical director emeritus until his passing. He was clinical director of the Department of Psychiatry at St. Francis Hospital in Pittsburgh, associate professor of psychiatry at the University of Pittsburghs School of Medicine and founder of the Shaar Hatikvah (Gateway to Hope) rehabilitation center for prisoners in Israel.

Upon moving to Pittsburgh, the Twerski family established themselves in the Chabad-Lubavitch community, with Rabbi Twerski teaching classes in Tanya, the seminal work of Chabad Chassidic thought, and Talmud to both beginners and advanced students. He served for decades as president of the Lubavitch Center of Pittsburgh and the community synagogue, and would frequently travel to New York to seek the blessings and advice of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory on his many professional and communal responsibilities.

Rabbi Twerski, upper right, listens as Rabbi Sholom Posner, founder of Yeshiva Schools and synagogue in Pittsburgh, speaks at a family celebration.

I recall one time passing before the Rebbe and requested a dollar for Dr. Twerski, recalls Rabbi Yisroel Rosenfeld, who, together with his wife Blumi, directs Chabad of Western Pennsylvania, serves as rabbi of the Lubavitch Center of Pittsburgh, and is a longtime friend to the Twerski family. The Rebbe looked at me and corrected me, Rabbi Dr. Twerski, and handed me another dollarapparently one for the rabbi and another for the Dr.

Rosenfeld recalls how Twerski considered the Lubavitch Center as his synagogue and would do everything in his power to help support it. In addition to serving as its president, he would refer the many, diverse people with whom he dealt to lend their financial support to the center, spreading its name far and wide to the many places he would travel.

Whenever Rabbi Dr. Twerski would travel somewhere on a speaking engagement, he would let me know so that I could contact the local Chabad representative there to see if theres any way he could be of help, said Rosenfeld. He was happy to speak anywhere, and there are countless beautiful stories of his interactions with so many people he met and helped at Chabad Houses around the world.

But more than anything else, he was a counselor and friend to the thousands of alcoholics and addicts with whom he worked and befriended professionally and personally throughout his life, many of whom by his own insistence called him Abe. Not rabbi, not doctorJust call me Abe, he would say.

I was lucky enough to join him once for a weekend of Jewish men and women in various stages of recovery, said Rabbi Shimon Posner, co-director of Chabad of Rancho Mirage, Calif. He was the star of the show and did he ever shine. His talks were engaging, breathtaking really. He smiled exuberantly and hugged tightly the teenager whom others would see as a case. And when a newbie was tongue-tied, he grabbed his hand in his, Tell it like it was, and tell it like it is, baby!

Rabbi Shais Taub, scholar-in-residence at Chabad of the Five Towns in Cedarhurst, N.Y., and author Gd of Our Understanding: Jewish Spirituality and Recovery from Addiction, had a deep relationship with Rabbi Twerski due to his work with recovery. He was very supportive of me, and I owe a great deal to him, he said.

Of course people are aware of Rabbi Twerskis powerful intellect and his masterful ability to communicate both in the spoken and written word, said Taub. But I hope what people also realize about him is how much courage he had. He was way ahead of his time championing causes and people that society once ignored or overlooked. Precisely because of the progress that he made, I think it may be hard for us today to understand how much of a trailblazer he was.

Yudy Weiner, a psychologist and counselor from Long Island and now Jerusalem, knew Rabbi Twerski for almost 35 years. He was so instrumental in bringing thousands of neshamas (souls) back from hopelessness and despair, I was fortunate enough to be one of his many diamonds. May we all be worthy to continue his most precious work in saving one life, one day at a time.

After many years of treating alcoholics and addicts, Rabbi Twerski decided to take some of the principles he had learned from his work with them and transmit those insights to the public at large.

His first title was on self-esteem, Like Yourself and Others Will, Too. The idea of writing appealed to me, so I wrote another book called Caution: Kindness Can Be Dangerous to the Alcoholic. After that, I started writing on Jewish themes. Then something wonderful happened. I had always been impressed by the insights of Charles Schulz, the man who created the Peanuts comic strip. I used to clip out meaningful strips and put them on the bulletin board for our residents to see. Then I stumbled upon what I thought was a good book idea. I called Mr. Schulzs publishers and told them about it. Schulz thought it was a good idea, so I wrote the first book with his Peanuts insights titled, When Do the Good Things Start? That was followed by Waking Up Just In Time. Next came Its Not a Fault, Its a Character Trait, which was followed by I Didnt Ask to Be in This Family. These books were popular in the United States, but they sold like wildfire in Japan, where theyre crazy about Charlie Brown and Snoopy.

Ive kept writing. You could call it an addiction. I have an advice column in one of the Jewish papers, which resulted in two books called Dear Rabbi and Dear Doctor. Im now working on three other books that will one day be publishednumbers 56, 57 and 58, he said a few years ago. And because my email address is pretty well known, I get questions from all over, and I try to respond. I receive three or four email messages, and three or four phone calls, every day about all kinds of problems. Im a free consultant. And my days are still pretty long. But Im really just doing what my father did.

Rabbi Dr. Abraham J. Twerski is survived by his wife, Gail Bessler-Twerski; as well as children, grandchildren and great-grandchildren. He is also survived by his brothers, Rabbi Michel Twerski of Milwaukee and Rabbi Aaron Twerski of Brooklyn, N.Y.

He was laid to rest in Jerusalem a few hours after his passing.

As is the custom of many, he asked that no eulogies be given at his funeral. Instead, he requested that those who would gather should to sing a now-famous melody he had composed sixty years before in honor of his brothers wedding.

Hoshia et amecha, uvarech et nachalatecha, urem venasem ad haolam.

Deliver Your people and bless Your heritage; tend them and exalt them forever. (Psalms 28:9)

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Rabbi Dr. Abraham J. Twerski, 90, Leading Authority on Substance Abuse - Author of more than 60 popular books and founder of Gateway Rehabilitation...

How Piedmonts Kehilla synagogue adapted to survive pandemic – East Bay Times

Posted By on February 1, 2021

PIEDMONT As houses of worship struggle all over the country to serve the needs of their congregants, Piedmonts Kehilla Synagogue is no exception.

High holy days, deaths, despair and uncertainty challenge Rabbi Dev Noilys abilities to guide members through tough times and to rely on the faiths deep-rooted mission and convictions.

I heard someone say that were all in the same storm but in many different boats. Black and brown people and poor and working-class people are bearing the worst of this storm; people across race and class are suffering and dying. We need to try to take care of both ourselves and each other. We still have a long way to go, Noily said.

Kehilla (kehillasynagogue.org) is a progressive synagogue on Grand Avenue, a no-judgment zone welcoming to all, especially people of color and the LGBTQ community. It is active in social justice and has a newly formed homeless action committee engaged in advocacy work in Oakland, donating clothing, sleeping bags and other supplies to distribute.

More and more people are experiencing homelessness in our neighborhoods and cities. We are part of an interfaith Alternatives to Policing Coalition that helps us to focus on human dignity, harm reduction and access to desired social services when we meet unhoused people, Noily said.

Our economic justice committee led efforts for voter registration. Every member of Kehilla before the election made calls to increase voter turnout, said Michael Saxe-Taller, Kehillas executive director.

The synagogue for a time housed refugees that had been held in federal Immigration and Customs Enforcement detention centers before the pandemic.

They came and stayed in our building. (Things were) deeply inhuman and had gotten worse, Saxe-Taller said.

Deeply important Jewish rituals had to be changed because of the pandemic.

Illness and death present the most heart-breaking challenges, Noily said. It often feels unbearable. Funerals have been limited to 10 people outside. It has been impossible for us to hug each other. The Jewish practice is for people who have died to be physically accompanied between death and burial by people who are not primary mourners. Its also our practice to ritually wash the body before burial. The devoted people who carry out these acts of love are called the Chevra Kadisha, or holy friend group. Our Chevra has been unable to practice in person and has created virtual alternatives for these deeply important rituals.

Judaisms high holy days of Rosh Hashanah and Yom Kippur presented another big challenge in the past 10 months.

It was a monumental task that leaned heavily on our entire staff, spiritual leadership team and many volunteers and members. We distributed goodie bags that included things people might need to celebrate tea lights, honey for a sweet year, our prayer book and suggestions on how to make online services more meaningful, Noily said. Members sent in video clips and photos so we could see and hear each other. Volunteers led mishpacha or family groups that brought people together in smaller groups leading up to the high holy days. Some people set up big screens in a back yard for people to sit outside distanced to pray together.

Remarkably, Kehillas membership increased during the pandemic.

We got 65 new members (who were people) looking for connection and engagement. It was an unexpected benefit to go virtually. People with accessibility issues, seeing or hearing, transportation, we are just a web connection away. Although its clear to us going forward to return to in-person, Saxe-Taller said.

Other traditions and services such as bat and bar mitzvahs, pastoral visits, baby namings, childrens and adult education were held virtually.

Weve come to appreciate the gifts of Zoom, seeing each others faces more clearly, making it possible for people living far away or those with limited mobility to fully participate, Noily said.

The director was also grateful that Kehilla is doing alright financially.

We had to lay off a staff person and not fill a position. But our congregants have given extremely generously.

Noily feels grateful to be a second-line worker.

Im energized by the front-line workers who are risking so much and giving so much, the rabbi said. I draw great strength from my spiritual traditions. I feel closer to my ancestors and their experience. Rest has also become important for me. I practice meditation, walk my dog, spend time with the trees and water and enjoy a nap when I can. I hope we keep finding space for rest and joy and connection.

Linda Davis is a longtime Piedmont correspondent. Contact her with news tips or comments at dlinda249@gmail.com.

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How Piedmonts Kehilla synagogue adapted to survive pandemic - East Bay Times

Suspect in 1980 Paris synagogue bombing ordered to stand trial – FRANCE 24 English

Posted By on February 1, 2021

Issued on: 27/01/2021 - 19:44

A French appeals court ruled on Wednesday that the sole suspect in the 1980 bombing of a Paris synagogue must stand trial, more than forty years after the attack.

On the evening of October 3, 1980, as Jews were celebrating the last day of the festival of Simha Torah (celebration of the Torah),a bomb exploded outside a synagogue on an affluent street in western Paris.

The force of the explosion on Copernic street set stores on fire, ripped a crater in the pavement andupturned cars, killing four people and injuring40 others.

Inside the synagogue, the glass ceiling dropped and the front door was blasted open.

It was the first deadly attack against the French Jewish community since the Nazi occupation of France in World War II.

Yet it could have been much worse. The bomb exploded just before a crowd of worshippers left the synagogue.

Five children were holding their bat mitzvah that evening and the synagogue was packed. But the service went on longer than planned, averting a worse bloodbath outside the building.

I remember the explosion and the ceiling dropping on us, recalled Corinne Adler, who celebrated her bat mitzvah that day. "My father said Its a bomb! We have to get out

Forty years later, Adler stood outside the Paris court room, hopeful after hearing that Canadian academic Hassan Diab, 67, the sole suspect in the bombing, will stand trial.

Long-running investigation

Ive been hoping for a trial for years. I believed in the case but so many people said it would never take place that I almost started losing faith, Adler told FRANCE 24.

At first the investigation made quick progress. Within minutes the bomb 10 kilos of explosives, filled with nails that tore through victims throats, brains and vital organs was traced to a bag on a motorcycle parked outside the synagogue.

The serial number on the motorcycle got us to the store where the motorcycle was bought, said Jacques Poinas of the Paris crime squad.

Fake ID used by the suspect who bought the motorcycle led police to his hotel. Witnesses, including a prostituteand a police investigator who briefly detained him for shop-lifting, helped police produce a photofit.

But the police also threw away a dozen cigarette butts smoked by the alleged killer, not realising that one day they could be used to test a suspects DNA.

French authorities believed the attack was carried out by the Popular Front for the Liberation of Palestine, which began targeting Jewish communities abroad a few years before the Copernic bombing.

But then the trail went cold. The case only resurfaced years later when German intelligence services said the bombmaker was called Hassan and French intelligence services said the suspect was a Lebanese sociology student called Hassan Diab, active in a Palestinian militant group in the early 1980s.

Years later, Diabs old passport was found in Italy. It shows that he travelled on it from Lebanon to Spain in September 1980 around the time of the attack. Diab was then traced to Canada,where he tought sociology at two Ottawauniversities. He was arrested in 2008 and extradited toFrance in 2014.

A 'message' to would-be terrorists

Diab has always maintained his innocence, claiming his passport was stolen and that it is a case of mistaken identity.

His ex-wife and several students at the university of Beirut did not testify in his favour during his extradition hearings. But once he was imprisoned in Paris they testified that Diab was with them in Beirut at the time of the attack.

Beirut university itself has documents showing he passed exams there and got his diploma, Apolline Cagnat, one of Diabs French lawyers, told FRANCE 24.

In January 2018, after the case against Diab collapsed over a lack of evidence, he was allowed to return to Canada, where he is suing the country over his extradition and time spent in jail.

But the appeals court's decision to put Diab on trial changes everything.

It is not going to be a traditional trial. The evidence is from another era. Thats why we were very cautious about the chances of even having a trial, said victims lawyer David Pere. I think this decision is a message France is sending out to yesterdays and tomorrows wannabe terrorists: It will not let them walk free.

I am trying to get my head around this, said Adler. Why did the judges allow the suspect to leave the country if there was a possibility the trial would go ahead? Will he return to France to prove he is innocent? At least the court will fully examine the facts and we will finally know who is responsible or not for what happened on that day.

Diab did not respond to FRANCE 24s request for comment.

He is extremely disappointed. This decisioncontradictseverything we have learned about this case, said Diabs lawyer Apolline Cagnat.

We will take this to the highest jurisdiction to overturn this decision because our client is innocent!"added a second defence lawyer, Amlie Lefebvre."There are multiple elements of proof showing he is innocent.

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Suspect in 1980 Paris synagogue bombing ordered to stand trial - FRANCE 24 English


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