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Haredim joining the Zionist movement is good for Jews opinion – The Jerusalem Post

Posted By on November 3, 2020

Theodor Herzl could never have imagined this scene, not in his wildest dreams.Representatives of the Reform, Conservative, religious-Zionist and haredi (ultra-Orthodox) religious movements sat beneath a picture of Herzl last week in the Ben-Gurion board room at World Zionist Organization headquarters in Jerusalem. There they joined all Israeli right- and left-wing parties along with the faction of General Zionists, which I represented, in signing an agreement to share the leadership and budgets of the international Zionist movement.Yes, haredim in the Zionist movement. An ultra-Orthodox party called Eretz Hakodesh ran in last winters election for the Zionist Congress and won 25 out of the 152 seats allocated to the United States. Just to put this in perspective: Those 25 seats came from approximately 20,000 votes, while the Reform movement received just over 30,000, and the Conservative movement a mere 14,000 votes. This is not to be taken for granted, given the strong stance against the Zionist movement advocated by the ultra-Orthodox since Herzls time and throughout the 20th century.Cynics will suggest that the haredim only joined in order to gain access to budgets, or to minimize the influence of the non-Orthodox streams in Israel, and that they dont truly believe in Zionism. But in order to run for the Zionist Congress, Eretz Hakodesh had to sign the Jerusalem Conference, which among other things calls for:1) Strengthening Israel as a Jewish, Zionist and democratic state... marked by mutual respect for the multi-faceted Jewish people.2) Ensuring the future and the distinctiveness of the Jewish people by furthering Jewish, Hebrew and Zionist education.3) Settling the country as an expression of practical Zionism.

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Haredim joining the Zionist movement is good for Jews opinion - The Jerusalem Post

Restoring inclusion, inspiration to the Zionist world: we can do better – The Jerusalem Post

Posted By on November 3, 2020

The 38th World Zionist Congress opened and closed its virtual doors last week amid a flurry of activity. Yes, this is the same Zionist Congress that Theodor Herzl convened 123 years ago; the same one that, prior to Israels declaration of independence in 1948, formed the pragmatic framework of our modern state. In its very early days, the congress served as a kind of accelerator for Zionist creativity, innovating new structures and national institutions to form what would become the Start-Up Nation.Much has changed in the world since that original gathering in Basel, Switzerland: two world wars, the murder of six million Jews in the Holocaust, the establishment of Israel as a sovereign Jewish state, the transfer of most of the power and responsibilities from the national institutions to the government of Israel, the absorption of millions of new immigrants to Israel, several decisive wars upon the Jewish state, and five peace accords with neighboring Arab countries.But the Zionist Congress has remained largely unchanged. It is still the ultimate and, some argue, the only meeting place where Jews from all over the world can sit around the table as equals to discuss and deliberate issues of importance to the global Jewish people.However, If the Zionist movement was indeed once the most innovative Jewish force, the spirit of imagination and innovation that characterized its bold plans and ideas has dissipated. Today, in its place, Israel is considered the Start-Up Nation because of the innovation and ingenuity of Israeli entrepreneurs. In areas from artificial intelligence to cybersecurity, water technologies, desert agriculture, fintech and medical devices, Israel is recognized as a global innovator. However, one area that has escaped the spirit of innovation is the Zionist movement.Instead, against a backdrop of global pandemic, a world-wide rise in antisemitism, and increasing distance between Diaspora communities and Israeli leadership, the congress was shrouded in controversy regarding the inclusion of new constituents who threatened to upset the balance of power and the status quo. Much of the deliberations surrounding the congress concentrated on the right-wing majority and its impact on the different leadership roles and positions that would be allocated to Israels national institutions.Matters of vision, new ideas and new efforts for expanded Zionist engagement were deferred until future dates.Given that this congress was held in a virtual format for the first time in its history, it is understandable that the vast time differences between the global Jewish communities severely limited the capacity for meaningful debate. However, this reinforced the growing perception that the once lofty, ideologically driven and inventive Zionist Congress had become stale.

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Restoring inclusion, inspiration to the Zionist world: we can do better - The Jerusalem Post

Religious Zionist rabbis back Trump, say he will counter Iran threat – World Israel News

Posted By on November 3, 2020

Group of prominent rabbis post call to support Trump, citing Iran nuclear threat as their basis.

By Paul Shindman, World Israel News

A group of prominent rabbis from the religious-Zionist camp published a letter in English calling on Jews with American citizenship to back Donald Trump in tomorrows U.S. presidential election, Makor Rishon reported Monday.

During his presidency, President Trump blocked Irans nuclear program the greatest threat to World Peace, the rabbis wrote, noting that Iran has repeatedly stated that it wishes to eliminate the State of Israel.

Supporters of both Trump and Democratic candidate Joe Biden have been campaigning for months in Israel in a bid to influence some of the 100,000 U.S. citizens who live in the country.

The rabbis noted that Democratic presidential candidate Joe Biden previously declared that he would reinstate this dangerous agreement with Iran.

The rabbis did not mention what many Jews consider Trumps biggest act of moving the American embassy from Tel Aviv to Jerusalem and recognizing it as Israels capital city.

Instead, the rabbis ended with an acknowledgement of Trumps successes in achieving new peace agreements with Arab countries that they said will strengthen the regional economy, security and peace.

In calling for Jews to vote for Trump with the shadow of the Iranian nuclear threat in the background, the rabbis said, to you it is a ballot, to us it is a question of life itself.

The religious-Zionist movement believes in a combination of Torah study and serving the country, including in the IDF, although many of its rabbis are divided over the service of women in the military.

One member of the group, Rabbi Shmuel Eliyahu, posted a video on social media with English subtitles and at one point likened Biden to former British Prime Minister Neville Chamberlain, who thought that appeasing the Nazi beast and giving in to them would bring peace to the world. The result was great disaster for the Jews, a great disaster for Europe.

However, the rabbis are not unanimous. Last week the head of the influential Har Etzion yeshiva in Gush Etzion, Rabbi Moshe Lichtenstein, told Makor Rishon there was no way that Jews should support Trump.

This is a mentally disturbed person without any inhibition or judgement who controls the button of the most powerful nuclear weapons in the world and here people applaud him for opening an embassy in Jerusalem, Lichtenstein said.

The group Democrats Abroad Israel has also been campaigning to influence the expat vote both in Israel and in America, giving out T-shirts with BH-2020 in both Hebrew and English. The acronym is used by religious Jews as a short form for with the help of God, but also is the initials in both languages of Biden and his running mate Kamala Harris.

2020 U.S. electionsDonald TrumpHaim DruckmanIran nuclear dealiran nuclear programIranian threatJCPOAModern OrthodoxyRabbisReligious Zionism

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Religious Zionist rabbis back Trump, say he will counter Iran threat - World Israel News

Macron’s real crisis has more to do with French values than Islam (Part 2) – Middle East Monitor

Posted By on November 3, 2020

There is no doubt that Emmanuel Macron is in a crisis with his racist self, first and foremost, followed by a crisis with his people. The former is deep rooted. When he first stood for the presidency he was forced to address French Muslims and cosy up to them in order to get their votes. He made false promises, including a guarantee that they could practice their religion freely and enjoy freedom of expression. When he was asked on TV for his view of veiled Muslim women, he answered that he respects and appreciates them and that it is a personal choice that all French people must respect. This, he insisted, was in accordance with the values of the French Republic, which guarantee personal freedom for everyone in society and the right to citizenship.

Thus misled, 92 per cent of eligible French Muslim citizens there are 6.6 million of them voted for him, and Macron duly became President of France. He has since broken his promises which, as the Egyptians say, was like the butter covering the night talk that melted away when daylight came.

The pro-Israel lobby also played a part in his election win. To repay the favour, he announced at the annual dinner of the Council of Jewish Institutions in France that his government would adopt a draft definition of anti-Semitism which conflates anti-Zionism with anti-Semitism. He urged parliament to link the two so that unacceptable hostility towards Jews would be equated with legitimate criticism of Israels politics, policies and practices. At a stroke, he sought to make the latter illegal.

The UN actually declared Zionism to be a form of racism and racial discrimination in 1975, before it was forced to cancel the resolution in 1991 as a condition of Israels participation in the Madrid peace conference. Zionism is a political ideology that emerged at the end of the nineteenth century the founder of which, Theodor Herzl, wanted to establish a national home for the Jews in Palestine.

READ: Macrons real crisis has more to do with French values than Islam (Part 1)

That announcement by Macron aped the statements made by Israeli Prime Minister Benjamin Netanyahu who has pushed the anti-Zionism equals anti-Semitism argument in order to have legitimate criticism of Israel made illegal in those countries which have criminalised rightly so anti-Jewish racism. Such a move in France, however, curbs freedom of speech and opinion, which is cited as being fundamental to the values of the French Republic. Macron basically sacrificed the values that he praises and uses to justify his criticism of Islam and Muslims in order to appease the pro-Israel lobby. In Macrons France, Israel is above criticism of any kind, even when it treats international law with contempt. Many non-Zionist Jews have objected to this.

We are entitled to ask why the French president has not also outlawed criticism of Islam and Muslims to guarantee respect for their beliefs and customs and criminalise those who are hostile to them. Not only would that fulfil Macrons election promise, but also ensure that all French citizens are treated equally under the countrys much-vaunted galit, libert, fraternit.

It is his inherent racism, I believe, which has made Macron basically declare war on Islam. This was not surprising. It is, in fact, a tactic used by the pro-Israel lobby to use the pliant media and politicians to demonise Muslim communities and thus divide society. In this case, it has been done to make the French think that their country and Israel share a common enemy in Islam and the so-called Muslim threat.

In many ways, Macron is also using this to divert attention from his domestic and international policy failures. His government is in trouble with a deteriorating economy. He cant create new employment opportunities or even preserve existing jobs. This has angered the French public, as was seen in last years Yellow Vests movement demonstrations on the streets of France.

Overseas, Macron has failed in Syria, Libya and Lebanon, as well as his spat with Turkey, from which he reaped nothing but a further decline in his popularity. He thinks that he can escape this crisis by promoting the scarecrow of Islamic terrorism and exploiting European Islamophobia.

The Zionist lobby across the West has nurtured alliances with far-right politicians and demagogues to cast Europes Muslims as a convenient scapegoat for their own shortcomings. This has been most noticeable in the European response to increased migration from the Middle East and Africa. A similar pattern has been seen in the US under Donald Trump, who has used racist rhetoric in his approach to immigration, especially from Muslim countries.

READ: Insulting Muslims is an abuse of free speech, Irans Zarif says

Rhetoric hostile to Islam and Muslims has been heard in Washington before of course. Following the fall of the Soviet Union, President Ronald Reagan is believed to have said, We defeated the red and our next battle is against the green [Islam]. George W. Bush famously declared a crusade after 11 September 2001; it was a slip of the tongue, he apologised later. However, that slip did express Bushs approach, as he was allied with the extreme right and neoconservative Zionists, as well as the Zionist Evangelical Christians. He and those with him convinced the world that the problem lies in Islamic terrorism and he used the 9/11 destruction as a pretext for his war against Islam. Academics, writers and media professionals, including Samuel Huntington with his book The Clash of Civilisations and Francis Fukuyama with The End of History and the Last Man, have helped to entrench this position.

Islam has been portrayed as a brutal enemy by promoting a false image of Islam and Muslims, which not surprisingly has aroused fear in the West to the extent that it has almost become a self-fulfilling prophecy. The crimes committed against Muslims in the West are a result of these fears and the fruit of the hatred that has been planted in peoples minds.

During the colonial era, anti-Islam discourse was used as a pretext to invade and dismantle the Ottoman Empire. The same mentality is being revived and emboldened today by the small-minded colonialist Macron. He is using it to unite Western powers against Muslims, hoping to lead the countries of Europe in their war against Islam and restore the glory of the French Empire. In other words, he wants to be re-elected and sees this as the way to attract votes from the far right. His real crisis has much more to do with his values, and those of the France that he espouses, than anything to do with Islam and Muslims.

The views expressed in this article belong to the author and do not necessarily reflect the editorial policy of Middle East Monitor.

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Macron's real crisis has more to do with French values than Islam (Part 2) - Middle East Monitor

Shoah survivors angry after right-wing politician nominated to lead Yad Vashem – Jewish News

Posted By on November 3, 2020

Israeli Holocaust survivor organisations are calling the man nominated to lead the Yad Vashem Holocaust memorial and museum unfit for the job.

Effi Eitam, a former lawmaker who has said that Arab Israelis should not be allowed to serve in Israels parliament, is Prime Minister Benjamin Netanyahus choice for the role. He is being vetted by a parliamentary committee and a vote on his candidacy is imminent.

The head of the Centre of Organisations of Holocaust Survivors in Israel has sent a letter to Netanyahu and Zeev Elkin, a Cabinet minister involved in the decision, arguing against Eitams candidacy without mentioning him by name, Haaretz reported.

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We, who represent a wide spectrum of opinions, believe that the criteria for choosing a chairman must be professional and devoid of any political considerations, Collette Avital wrote.

The chairman of the Israeli Association of Bergen-Belsen Survivors called Eitam unfit for the role.

This is a job that requires someone who is familiar with the subject of the Holocaust and has a proven record of running an academic institution of the likes of Yad Vashem, Shraga Milstein told Haaretz. He is not a man who regards everyone as equal, which is a basic assumption for anyone running an institution like Yad Vashem.

A member of the Israeli parliament from 2003 and 2009 and the former head of the now-defunct National Religious Party, Eitam, 68, has called Arab Israelis a cancer for society.

The current chairman of the museum, Avner Shalev, who has served in the role since 1993, is retiring at the end of the year.

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Shoah survivors angry after right-wing politician nominated to lead Yad Vashem - Jewish News

Letter to the Editor: ‘Friends, Romans, countrymen, lend me your ears’ – The Bakersfield Californian

Posted By on November 3, 2020

We gather, soon, not to praise Caesar, but to elevate ones like him to high offices. We gather in November to examine the new, perhaps bury the old, and ask for change. For a turn around, maybe even for repentance.

What is working here in Bakersfield What is not? Where is the Kern River? Where are children smiling? Wherefore art thou homeless, white veteran? Wherefore art thou homeless, beautiful Black girl in sequined dress? Why? Are these things just or fair or merciful?

Friends God help us may we love even more deeply. Enemies God help you same to you. Let's all turn from evil. Doctors, lawyers, teachers, businessmen, gardeners, field workers, us among the unemployed: remember what you get up for in the morning.

Remember who else said "Papers, please" about 75 years ago. Remember the Holocaust, the Shoah, the slaves living in slavery in 2020. How can this stand? How can this be? Someone, explain Guantanamo Bay to your children. Explain Benghazi. Explain Iraq, Afghanistan, Valley Forge. Please.

This is it. Half of this country thinks the sky is falling down, and the other half doesn't know the difference between lawn and sky.

A vote of no confidence is also a vote. You have the right to continue in lovely, elegant foolishness. You have the right to walk in wisdom.

Now, where exactly did those rights come from? Ask your ma and pa, grandpa and grandma, abuelita y abuelo, et cetera.

Rachel Marie Simmons, Bakersfield

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Letter to the Editor: 'Friends, Romans, countrymen, lend me your ears' - The Bakersfield Californian

Do Jews Owe Anything to the US Democratic Party? — Part II – The Jewish Press – JewishPress.com

Posted By on November 3, 2020

Photo Credit: unsplash

{Reposted from the authors Emet mTsiyon blog}

We have shown that Roosevelt [Saint FDR, in the bon mot of Lawrence Lipton in theLA Free Press circa 1963] was a silent partner in the Shoah. Of course young people may think that that was a long time ago. But the Democrats still honor Roosevelt with yearly memorial dinners and such.

Nevertheless, do we have more recent evidence that the Democratic Party is hostile to Jews, maybe to the point of collaborating in a future Holoaust? Just two years ago, the Party nominated Ilhan Omar and Rashida Tlaib to the House of Representatives. And these two Muslim women were both elected. Of the two, Omar, a Somali immigrant to the USA, was the more blatantly Judeophobic, although Tlaib was of palestinian Arab background.

Omar had written a few years years before that, in 2012:Israel hypnotized the world.May Allahawaken the people and help them see the evil doings of Israel.

This is not only a specimen of traditional anti-Jewish bigotry but an expression of magical thinking. Omar showed that she had a loose grip on reality. She also expressed Muslim loyalty and Muslim beliefs including the several and sundry prejudices against other religions and nations that abound in the Quran and the Hadiths and so on. Hence, one would think that when committee assignments were given out by the Democratic Party leadership in the House of Representatives, care would be taken to place Omar on a committee where she could do little harm. Yet instead, Omar was assigned to the highly prestigious House Foreign Affairs Committee which actually does influence the foreign relations of the United States, a committee to which first-term congressmen are not ordinarily assigned. Maybe she could have been assigned instead to the committee in charge of national parks and/or fisheries or education. Or perhaps the committee in charge of Housing and Urban Development where maybe not necessarily she might have been able to make a contribution. Instead she is dealing with issues of war and peace, or which foreign countries to befriend and which to harm or be indifferent to.

While a member of the House, Rashida Tlaib put forth a more hypocritical, subtler expression of Judeophobia. She expressed sorrow over the Shoah while claiming that the Palestinian Arabs were victims of the Shoah, whereas their leaders were among the perpetrators of the crime of genocide against the Jews.

In early 2019 when Omar and Tlaib took their seats in Congress, their views gained attention and angry criticism. After she was already a member of the House, this Islamic supremacist [shevoted merely present on a resolution recognizing the Armenian genocide, perhaps fulfilling a commitment she had made when shemet with Turkish tyrant Erdoganbefore entering Congress] came out with another hypocritical assault on Jews:

Ms. Omar said that pro-Israel activists were pushing for allegiance to a foreign country a remark that critics in both parties said played into the anti-Semitic trope of dual loyalty. [NY Times 7 March 2019]

These Judeophobic remarks did elicit public unease and criticism. The Democrats running the House did prepare a resolution condemning antisemitism. But then . . .

It started as a resolution condemning anti-Semitism. Then, anti-Muslim bias was added in. After that came white supremacy. And by the end, it cited African-Americans, Native Americans, and other people of color, Jews, Muslims, Hindus, Sikhs, immigrants and others victimized by bigotry.[NY Times, 7 March 2019]

So a resolution originally meant to condemn Judeophobia was watered down to become a general statement against bigotry of all sorts. The message against antisemitism was lost and no acknowledgement was made that at least one of the groups that the resolution spread its protective wings over was a group, Muslims, that has been long imbued with Judeophobia, going back to the Quran, the hadiths and other medieval Islamic writings. Nor was either Rep. Omar or Rep. Tlaib mentioned by name. Thus the resolution defeated its ostensible original purpose.

The refusal of the Democratic Party to clearly and unequivocally condemn Judeophobia/antisemitism, instead substituting a much watered down, nearly meaningless resolution, without naming its own who were complicit in promoting Judeophobia, shows that the US Democratic Party is now home to antisemites and is complicit in their doings. American Jews should not trust this morally corrupt and hypocritical party.

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Do Jews Owe Anything to the US Democratic Party? -- Part II - The Jewish Press - JewishPress.com

Memory, Art, and Performance: Three Perspectives on "Leopoldstadt" – The Chicago Maroon

Posted By on November 3, 2020

What happens when memory fails to pass from one generation to the next? That is the question that University of Chicago professors LeoraAuslander, Christine Mehring, and David Levin grappled with in the second seminar of theDeep Dive: Tom StoppardsLeopoldstadtseries at Court Theatre. The speakers brought together their expertise in Jewish history, art history, and theater performance to discuss Stoppards latest play. A departure from the intellectual games of his other works, Stoppards epic tells the multigenerational story of the Merz family as it falls from the cultured bourgeoisie offin-de-sicleVienna to the haunted aftermath of the Holocaust. The play is the most Jewish of Stoppards works. For most of his life, Stoppard was ignorant of his familys Jewish past in Czechoslovakia, having left it behind as a child war refugee. The speakers discussed how Stoppard mourns the death of Jewish Vienna, thereby revealing his own relationship with a Jewish past he cannot fully identify with, much less recover.

In the 1990s, Stoppard discovered that he was Jewish. An unknown Czech relative approached him with a scrapbook filled with photographs of a family that he had never known he had. Soon, Stoppard discovered that most of his family had died in Nazi death camps. The album became a conduit of memory that connected him to his lost relatives, and he became determined to uncover the story of the family he saw memorialized in film. That pursuit of personal history eventually led him to the themes he explores inLeopoldstadt, and the album emerges as a recurring symbol in the play.

Auslanderexplained how an album takes the moments caught in photographs and makes a living narrative of family history. Yet that narrative is fragileit depends on the memory of the viewer. Art history professor Christine Mehring explained how the play explores photographys fraught relationship with memory. One character cannot remember the name of someone in a photograph in her family album. She calls the loss of memory a second death. This moment, Mehring argued, captures the transformation of photography from this miraculous invention that you couldn't quite fathomthat you suddenly had these people captured in their appearance forever to something omnipresent as to become excessive and begin to replace memory; not aid memory, but to drown memory.

AlthoughLeopoldstadtbegan with Stoppards interest in his own family history, it tells a very different Jewish history than his own. His parents lived in a Czech manufacturing village. His father was a doctor and his mother was a secretary. Unlike the family at the center ofLeopoldstadt,they did not mix with avant-garde art dealers or live in a luxurious apartment inVienna at the height of its cultural golden age. Stoppard laments a lost society that his own family could not have known or accessed.

Free to write a play that refers to his life's history but is not autobiographical,Auslanderexplained, [Stoppard] has told us which Jewish history he would have wished to have been his ownthe vibrant world of the intellectual and cultural elites ininterwar Vienna.

Stoppard embraces the glamorous stereotypes around the cultured Jewish elite of Vienna, or at least the characters aspiration to those stereotypes. They are caught between the traditions of the 19th century and the possibilities of the 20th century. Stoppard describes the family apartment as stuffyfull of dated, heavy ornaments. Yet the characters strive to be cultured, to be in touch with the latest trends of the avant-garde. They argue over Freud and discuss a series of Gustav Klimt paintings that caused a stir at the University of Vienna. A young Klimt even paints a portrait of one of the plays leading women.

Mehring explains how the paintings meaning changes as the play leaves bourgeoisfin-de-sicleVienna behind. What was avant-garde in the early 1900s is already outdated in the 1920s. Later, the family fights to recover the confiscated painting from a museum, and it becomes a symbol of the status and wealth they lost to the Shoah. No matter how relevant an art object is when it is made, it will one daylose that relevance and become an artifact.

Despite all of its historically accurate references to high culture, Stoppards clich depiction of Jewish history is a limited one. His playtakes the nameLeopoldstadtfrom the neighborhood of the citys working-class Jewish populationbut ignores the existence of Viennese Jewish culture outside the elite. This omission could be a cause for criticism if the point of the play was to tell history. However,Auslanderargued that it is more a requiem for a lost world and a claim to affiliation with it than a history play. It is a window into the complex relation of the children and grandchildren of survivors of the Shoah to the people in the world that the Third Reich has stolen from them. The families, the histories, the lives they might have lived.

The primary dramaturgical challenge of stagingLeopoldstadtis its dizzying multitude of characters. As the play moves across time, characters age and require new actors. Each new generation presents unfamiliar faces. When the play premiered atWyndamsTheatre in London earlier this year, there were over 40 actors in the cast. Levin argues that the familial relationships are particularly, and intentionally, confusing in the last generation because Stoppard is calling into question a particular characters claim to belonging to the family. Leo, whose name is emblazoned in the plays title, is the outlierthe clean, young Brit among the few survivors of the family in the 1950s. As Levin said, Leo is the autobiographical elephant in the room, although it is difficult to determine just how much Stoppard identifies himself with Leo. Both the character and the playwright lost their fathers when they were young children, and both found refuge from the war with their mothers in Britain. They lost their accents and went to British schools. Their mothers Christian husbands became their adoptive fathers. Neither grew up with any connection to Judaism. Caught between two fathers, Leo is left with an unstable, contested identity.

Auslander, a Jewish historian, argued that Stoppard and Leo represent the consequences of the non-transmission of Judaism from one generation to the next. She speculated that Stoppards mother may have not told her sons about their roots because she had, like the characters in the play, already long distanced herself from her Jewish identity. In the years after the Holocaust,Auslanderexplains, Judaism may have been above all an extraordinarily dangerous attribute, rather than a rich and vibrant tradition and practice.

Leos British upbringing and Jewish roots leave him caught between two identities. Levin described how the nickname Leo leaves room for ambiguity and contestationis Leo the Jewish Leopold or the Christianized Leonard? Does he belong in the family tree of a Jewish Austro-Hungarian family, whose culture and history are foreign to him?

It is a little unclear whether and how the Leo character is being indicted, Levin said, whether there isnt a sense of self-indictment in the notion of Leo becoming Leonard, of a Jewish Leo becoming a British and Christianized Leonard, rather than becoming a Leo who bears his proper paternal mandate as a Jewish mandate.

As a play,Leopoldstadtclaims fiction despite the autobiographical continuities between character and playwright. In its indictment of Leo, the play asks what it means to survive. It asks how survival can demand denying identity and ignoring family history, and yet leave the survivor in search of his past.

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Memory, Art, and Performance: Three Perspectives on "Leopoldstadt" - The Chicago Maroon

Joe Biden will make a great president; here’s why – opinion – The Jerusalem Post

Posted By on November 3, 2020

I have known Joe Biden for a very long time watched him from afar and worked with him up close and I can tell you with certainty he will make a great president.If you and all your friends will just get out and vote, that is.It is no longer a question for whom American Jews will vote next week the most reliable polls put Bidens share between 70 and 75 percent of our community but rather if even more and of even more import, turnout.Its easy to see why.Vice President Biden has for decades stood with Israel, combated antisemitism, and fought for the same sense of social justice I learned in shul and at home. As president, he will continue to safeguard the Jewish state, the Jewish people, Jewish values, and guarantee the unbreakable support of the United States.And you know what? After more than 45 years in and out of Washington, I believe him.We Jews always want to know which candidate has Jews closest to him. His kids or grandkids, his running mate or their spouse, his most senior staff. Who visited a synagogue? Met again with a bunch of mainstream Jewish leaders or built a sukkah in his backyard by the pool. Well, Jewish values course through the heart of Joe Bidens own candidacy, campaign, and career. His presidency will personify the best of our faith tradition, as has his entire career.

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Joe Biden will make a great president; here's why - opinion - The Jerusalem Post

Parashat Lech-Lecha – With ‘wonder and amazement,’ we see hope within chaos – St. Louis Jewish Light

Posted By on November 3, 2020

The Eternal One said to Abram: Go forth from your native landto the place that I will show you. (Genesis 12:1)

This Shabbat, we will once again read the well-known Parashat Hashavua of Lech-Lechah, which includes the Divines call to our ancestor Abram (later to become known Avraham) to leave his ancestral home and begin his lifes journey and sacred work. The opening words of our portion have generated many thoughtful questions and, therefore, much rabbinic commentary. Here is one such example. Rabbi Isaac said:

This may be compared to a person who was traveling from place to place when he saw a Birah Doleket. Is it possible that this structure lacks a caretaker? the person wondered. The owner of the building peeked out and said, I am the owner of the citadel. Similarly, because our ancestor Abraham said, Is it possible that the world lacks a caretaker? the Blessed Holy One looked out and said to him, I am the Sovereign of the Universe. (Genesis Rabbah 39:1)

Now consider the many possible questions raised by this brief Midrashic insight: What exactly did Abram see? Was he really the first to see it? What troubles Abram about what he sees? Why does Abrams question elicit a reply from the Master of the Universe? What motivates the rabbis to share this particular tale as a way to explicate the biblical verse? What do you see in this fable? And what might this exegetical overlay to the text of our holy Torah have to do with us in year 5781/2020?

In his tour de force volume God in Search of Man (a book that becomes ever more important to me with the passage of years!), the late Rabbi Abraham Joshua Heschel discusses the implications of two contrasting translations for the Hebrew term Birah Doleket. Is it a citadel filled with light a building aglow, or is it a fortress engulfed in consuming, destructive flames?

Dr. Heschel, in his inimitable way, posits that both options deserve consideration as they each have the ability to help us understand who Abram was, who he ultimately becomes and what our religious obligations are as descendants of this first of our iconoclastic patriarchs.

Abram discovers, through wonder and amazement, that the world as he understands it, must have a Creator, an architect. And moreover, this Designer is calling upon him to engage in the unfolding on history as Abram has a major role to play in the Almightys master plan for revealing Gods-Self to humanity.

Additionally, toward the latter half of God in Search of Man, Heschel one who saw himself as and Abraham as well as a brand plucked from the flames of the Shoah acknowledges that many only sense the ultimate questions of existence in moments of horror. Our progenitor looked at the world and saw a castle in flames, a world engulfed in an inferno of immorality and malevolence.

The Holy Ones reply from within the burning palace to Abrams query is a promise that despite overwhelming evidence to the contrary, there is always hope. As long as there are people who see the problem as a challenge in need of repair, there are grounds for positivity and optimism.

Living as we do in in the midst of a pandemic, social unrest, economic uncertainty and environmental disasters, we would be wise to heed Rabbi Heschels sagacious advice and walk with God in both pathways radical amazement and righteous indignation a self-conscious recognition of both the beautiful and the horrific in the world we inhabit.

For it is only in the integration of these two that we will we be moved, inspired and motivated to be change-makers and live up to our calling from time immemorial, to be Gods stake in human history.

Rabbi Carnie Shalom Roseis the Rabbi Bernard Lipnick Senior Rabbinic Chair at Congregation Bnai Amoona. Rabbi Rose is a member of the St. Louis Rabbinical and Cantorial Association, which coordinates the dvar Torah for the Jewish Light.

Read more here:

Parashat Lech-Lecha - With 'wonder and amazement,' we see hope within chaos - St. Louis Jewish Light


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