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Why Is There A Prolific Jewish Presence In The American …

Posted By on November 29, 2017

In the 1970s, a movement known as Jewish feminism started in the American Jewish community. It was a movement that originally sought to make Jewish woman superior to equal to Jewish men. One of the first major issues tackled by these feminists was the power to optimize hypergamy initiate divorces.

Perhaps these Jewish ladies were becoming jealous of the growing liberation of non-Jewish women in United States. Perhaps Jewish women, for cultural reasons, are more naturally attracted to the ideologies of feminism. Jewish writer Marjorie Ingall describes how Jewish women are receptive to feminism by quoting Jewish feminist Naomi Wolf:

We have a political history going back to the socialist and labor movements, where women were organizers and rabble-rousers.

Or perhaps many Jewish women truly were being unfairly oppressed in certain areas of life and wanted to take action.

Third-Wave feminist Naomi Wolf

A quick Wikipedia search for list of Jewish feminists brings up an admittedly incomplete list of 114 names. Most of the women listed were born in the 20th century. The Jewish Womens Archive website is a comprehensive website dedicated to key Jewish feminists, containing 1,193 profiles.

If one simply searches for list of feminists on Wikipedia, the page youre directed to contains 770 names dating all the way back to the 13th century. The most comprehensive database when searching google for list of feminists seems to be Wikipedia.

Lets be as fair as possible hereand assumethat the Wikipedia list of 770 feminists contains no Jewish feminists. So lets add the 114 Jewish feminists to this list to get a total of 884 Wikipedia worthy feminists. We then take 114 divided by 884 and multiply by 100. The percentage of Wikipedia reported feminists of Jewish descent comes to 12.9%.

However, this quick calculation doesnt take into account the Jewish Womens Archive of 1,193 noteworthy feminists of Jewish descent and assumes that none of the feminists on the Wikipedia list of 770 are Jewish (when in fact many are). Also, the list of 770 feminists dates back several hundred years, whereas the list of 114 Wikipedia Jewish feminists is mostly 20th century and beyond.

Jews make up 1.7-2.6% of the American population. As such, to have adequate proportional representation in the feminist movement, there would only have to be two or three Jews at most for every 100 American feminist leaders. This doesnt seem to be the case though, at least according to a simple internet search.

On a related note, we also need to keep in mind that disproportionate Jewish representation is also present in the US Congress 8.4%, the Supreme Court 33% or 3/9 Justices, the Federal Reserve Board of Governors confirmed 40% or 2/5 current members (Janet Yellen and Stanley Fischer are Jewish and are also the Chair and Vice-Chair of Federal Reserve Board of Governors), and higher level academia.

Ginsburg, Kagan, and Breyer are the three Jewish Supreme Court Justices

The Jewish feminism that started within the Jewish community seems to have become part of the bigger feminist movement taking place in America. Thus, the very small demographic of Jewish women in this country (roughly 1% of the population) seems to have a ridiculously large representation within the overall feminist movement.

Lets explore only a few of these very influential feminists of Jewish descent:

Judy Blume: Born 1938. Blume is an American writer with a target audience of children and young adults, with book sales over 80 million. She has written novels about racism, menstruation, divorce (Its Not the End of the World, Just As Long As Were Together), bullying, and masturbation.

Judith Butler: Born 1956. Butler is a gender theorist and a philosopher. She teaches at the University of California, Berkeley. Butler has written a book called Gender Trouble: Feminism and the Subversion of Identity that was published in 1990. This book is considered the cream of the crop by many feminists when it comes to queer theory and postmodern poststructural feminism (whatever that means).

Andrea Dworkin: 1946-2005. Many of you guys have probably heard of Dworkin. She was a radical feminist. Dworkin, among other things, was vehemently anti-porn because she said it has links to rape. This is somewhat ironic, considering there is heavy Jewish influence in the pornography industry.

Radical feminist Andrea Dworkin

Shulamith Firestone: 1945-2012. Firestone was apparently schizophrenic (according to a commemorative piece in The New Yorker published after her death) and was also a key player in the formation of radical feminist ideals. She was the author of The Dialectic of Sex: The Case For Feminist Revolution which was published in 1970. This book has essentially been labeled as the boldest and clearest book ever written on radical feminism. Or, according to Naomi Wolf (another Jewish Feminist):

No one can understand how feminism has evolved without reading this radical, inflammatory second-wave landmark.

I certainly hope Naomi Wolf didnt know that Firestone was schizophrenic

Betty Friedan: 1921-2006. Friedan is a very big name in feminist circles. She was a leading figure of the womens movement. She was a writer, an actor, and an ardent feminist. Friedan wrote The Feminine Mystique, published in 1963, a book which many argue helped to spark second-wave American feminism. By the year 2000, the book had sold over 3 million copies.

Brenda Howard: 1946-2005. Howard was an important figure in setting the tone for the present day LGBT rights movement, especially when it came to organizing SJW rallies. She was a sex-positive feminist and a bisexual rights activist.

Manosphere readers will appreciate a quip made on July 27th, 2005 by Tom Limoncelli (a bi-sexual rights advocate):

The next time someone asks you why LGBT Pride marches exist or why Gay Pride Month is June tell them A bisexual woman named Brenda Howard thought it should be.

If Limoncelli wasnt clear enough as to just how much influence this woman had, how about this statement made by Brenda Howards partner Larry Nelson and published on June 17th, 2014 in a piece called Remembering Brenda: An Ode To the Mother of Pride:

You needed some kind of help organizing some type of protest or something in social justice? All you had to do was call her and shell just say when and where.

Erica Jong: Born 1942. Jong was a teacher and an author. She has been divorced three times but is now married again (this seems to be a common theme among these women). She wrote a sexually controversial book published in 1973 called Fear of Flying that played a big role in second-wave feminism. The book has sold over 20 million copies worldwide.

Gloria Steinem: Born 1934. Steinems mother was apparently not Jewish, but even so her name pops up on the Jewish Womens Archive website if you search for it. Steinem was the leader and spokesperson for the late 60s-early-70s feminist movement. Interestingly, Steinem admitted having ties to the Central Intelligence Agency on camera (yea, the CIA of all people), but she supposedly broke her CIA ties before she became a feminist leader. Youll have to travel further down the rabbit hole if you want more answers on this one.

Gloria Steinem throwing up that silly Illuminati pyramid thing that all the celebs do

Naomi Wolf: Born 1962. Wolf was a political advisor to Bill Clinton and Al Gore. She is an author and a journalist that has covered the topics of abortion and the Occupy Wall Street movement. Wolf has essentially become the spokeswoman of third-wave feminism (the term third-wave feminism was coined by Rebecca Walker, a woman who identifies herself as black, white and Jewish) Wolf also just had to write about how Nazi Germany came to power in her book The End of America. If you want some entertainment, check out this YouTube video where Wolf tries to explain why we need feminism but is totally destroyed on stage by anti-feminist YouTuber Karen Straughan.

Larisa Alexandrovna: Born 1971. Alexandrovna was managing editor of Investigative News at The Raw Story for about three years. She was a blogger for the Huffington Post and her own blog as well. She has reportedly had her work referenced in Rolling Stone magazine, Vanity Fair, and Newsweek.

Lisa Bloom: Born 1961. Bloom is the only child of Gloria Allred (another feminist listed below in this article). She, like her mother, is an American civil rights attorney. She was the anchor on truTVs In Session from 2001-2009. Bloom is a legal analyst for The Today Show and also contributor to NBC Nightly News and MSNBC.

Susan Estrich: Born 1952. Estrich is a political commentator for Fox News, a feminist advocate, political operative, author, professor, and a lawyer. She wrote a book published in 2005 called The Case for Hillary Clinton. (oh, great)

A fair and balanced report from Susan Estrich.

Mayim Bialik: Born 1975. Bialik is an American actress and also a neuroscientist. She played Dr. Amy Fowler on CBSs The Big Bang Theory. This is an interesting coincidence, as an article was published right here on ROK about the blue pill ills of The Big Bang Theory.

Hanne Blank: Born 1969. Blank is a historian, writer, editor and also a public speaker. Blank has written and edited erotica in the past. She believes in fat rights (fat acceptance).

Judy Chicago: Born 1939. Chicago is an artist, art educator, and does collaborative art instillation pieces of feminist art. She collaborated with her third husband (here we go again with the multiple husbands theme) to create The Holocaust Project: From Darkness into Light (1985-1993).

Eve Ensler: Born 1953. Supposedly, only Enslers father was Jewish, but she did grow up in a Jewish community and was given the Lion of Judah Award by the United Jewish Communities in 2002. Ensler is a playwright, performer, feminist and activist. She is best known for writing the famous 1996 play The Vagina Monologues. For any college students reading this, it wouldnt surprise me if a rendition of The Vagina Monologues showed up on your campus at some point; it showed up on my campus and was hosted by the campus feminist organization in 2011.

Sarah Michelle Gellar: Born 1977. Gellar is a producer and an actress, starring or playing supporting roles in a plethora of TV shows and movies including Buffy the Vampire Slayer, I Know What You Did Last Summer, Scream 2, and as Daphne in Scooby Doo (2002).

Sarah Michelle Gellar plays her role in Scooby Doo

Nina Hartley: Born 1959. Hartley is an American author, sex educator, sex-positive feminist, pornographic film director, and American pornographic actress. She has been recognized with numerous awards throughout her career. She did an interview on The Young Turks and was introduced as legendary by Cenk Uygur. She apparently was known as the best ass in the business in her days of youth and specialized in lesbian scenes. Check out her Young Turks interview on YouTube.

Hartleys case struck me as somewhat more interesting because it has been suggested by many people that the Jewish community has a powerful influence on this nations pornography industry. Dr. Nathan Abrams, a Jewish Professor at Bangor University in the UK has essentially said that the Jews were the driving force behind the modern day porn industry. In fact, he even wrote a piece about it in Jewish Quarterly called Triple-exthnics.

Dr. Nathan Abrams

Bella Abzug: 1920-1998. Abzug was an American lawyer, U.S. Representative, social activist, and a leader of the Womens Movement. She helped to found the National Womens Political Caucus with Gloria Steinem and Betty Friedan. Abzug also did womens rights work under Presidents Gerald Ford and Jimmy Carter.

Gloria Allred: Born 1941. Allred is an American civil rights lawyer and commonly takes high profile cases. She has been involved in many womens rights cases including representing at least seventeen women who have accused Bill Cosby of sexual assault, harassment, or other misconduct.

A gay couple celebrates with Gloria Allred (middle) under a chuppah after being granted a marriage license in California in 2008

Shulamit Aloni: 1928-2014. Aloni was an Israeli politician and founder of the Ratz party. She was also a leader of the Meretz party and served as the Israeli Minister of Education for a year. She won the Israel Prize in 2000.

Although Aloni isnt an American, I chose to include her because of the following exchange that took place in a 2002 interview with American journalist Amy Goodman; During this short video, Aloni explains that charges of anti-Semitism are a trick we always use to suppress criticism of Israel coming from within the United States. If the criticism is coming from Europe, Aloni suggests that we bring up the Holocaust.

Ruth Bader Ginsburg: Born 1933. Hopefully all American readers recognize this name. Ginsburg is an Associate Justice of the Supreme Court of the United States, appointed by Clinton in 1993. I highly recommend all readers review her voting record on social issues.

Elena Kagan: Born 1960. Hopefully, American readers will recognize this name as well. Kagan too is a Jewish feminist and an Associate Justice of the Supreme Court of the United States. She came into power under Obamas Presidency. This article on feminist.org reveals her confirmation was in fact endorsed by a feminist majority back in 2010.

Elena Kagan in 2009 She is now one of the most powerful judges in America

Rachel Adler: Born 1943. Adler is the Professor of Modern Jewish Thought and Judaism and Gender at Hebrew Union College (the Los Angeles campus). She reportedly played a key role in integrating feminist perspectives into Jewish texts.

Rebecca Alpert: Born 1950. Alpert is a professor in the Departments of Religion and Womens Studies at Temple University. She is currently serving as the Senior Associate Dean of the College of Liberal Arts.

Daniel Boyarin: Born 1946. He holds dual US and Israeli citizenship (Sound familiar to any US politicians? Click here or here for more info on the dual citizenship of many US government officials). Boyarin has been a Professor of Talmudic Culture at the University of California, Berkeley since 1990.

Susan Brownmiller: Born 1935. Brownmiller is an American feminist, journalist, author, and activist best known for her work Against Our Will: Men, Women, and Rape published in 1975. She supposedly argues in the book that because rape is defined by men, women get shafted (not necessarily in those words, and no pun intended).

Feminist Author Susan Brownmiller

Aviva Cantor: Born 1940. Cantor is an American journalist, author, lecturer, and advocate of feminism and Jewish communal life. She helped fund a Socialist Zionist organization called Jewish Liberation in New York in 1968.

Hlne Cixous: Born 1937. Cixous is a professor, poet, writer, playwright, philosopher, etc. She was appointed as A.D. White Professor-at-Large at Cornell University from 2008-2014.

Jane Evans: 1907-2004. From 1933-1976, Evans was the Executive Director of the National Federation of Temple Sisterhoods (which is now known as the Women of Reform Judaism).Jane Evans was also the President of the National Peace Conference in 1950. I encourage all readers check out the Women of Reform Judaism website and review their statements on the immigration crisis in Europe and other social justice issues.

Susan Faludi: Born 1959. Faludi wrote a book published in 1991 called Backlash: The Undeclared War Against American Women. She also wrote a book analyzing the 9/11 attacks and how they supposedly reinvigorated an American environment that is hostile to women.

Feminist Author Susan Faludi

Ilana Gliechbloom: Born 1986. Gliechbloom is a Judaic studies teacher at Abraham Joshua Heschel High School in New York City. She has made notable appearances at (surprise, surprise) The Vagina Monologues.

Susannah Heschel: Born 1956. Heschel teaches Jewish Studies at Dartmouth and is an American author. Her published works include Insider/Outsider: American Jews and Multiculturalism and On Being a Jewish Feminist.

And speaking of Jewish multiculturalism and massive illegal immigration, listen to what Barbara Lerner Spectre (a Jewish woman) had to say about multiculturalism in European countries in this 2010 video. I would say that after watching this video, you must ask yourself Is it a coincidence? that Spectres thoughts match up nicely with the views of Women of Reform Judaism, described above.

Paula Hyman: 1946-2011. Hyman taught Jewish History at Yale University. She was the first female dean at the Seminary College of Jewish Studies at the Jewish Theological Seminary from 1981 to 1986. Hyman published many feminist oriented works.

This has been merely a shallow dive into the depths of Jewish involvement in American feminism. Sure, anybody can log on to Google and come up with all kinds of names of non-Jewish feminists (simply because non-Jews make up about 98% of the population); but I dont see how any reasonable person can objectively deny the fact that Jews are indeed over-represented in the feminist movement.

In the last half-century (roughly), Jewish feminists have involved themselves in every level of American cultural infrastructure including the government, justice system, media, entertainment, education and books, and even the porn industry verifying the information presented here and following the links of this article will make this stunningly obvious.

Jewish women make up roughly 1% of the entire American population; and yet a relatively large percentage of the most powerful and influential second and third-wave feminist leaders off all time are Jewish.

Bella Abzug photographed in 1978 with New York Mayor Ed Koch (left) and President Jimmy Carter

Is it simply a cultural imperative that drives so many Jewish women to take part in feminism and culturally destructive policymaking? Some would argue it may simply be a consequence of an IQ difference that drives Jews to excel and fill leadership positions.

Others make the claim that disproportionate Jewish involvement in politics is part of a more organized conspiracy to intentionally destroy the moral fabric of mostly white, traditionally Christian societies. Im not here to answer the reasons why, but rather to simply point out the obvious disproportional representation of Jews in the feminist movement.

It is generally agreed upon in the manosphere (at least hopefully it is by now) that feminism is a tool that is being utilized to destroy the family unit and to get females into the work force, which generates more tax dollars and benefits corporations and politicians through mindless consumption.

I know this is a difficult subject for some, and can even create cognitive dissonance, but the reality is becoming nearly impossible to objectively deny that Jewish influence has the lions share of control over second and third-wave feminism, even though Jews represent only a tiny fraction of the American population.

If you like this article and are concerned about the future of the Western world, check out Roosh’s book Free Speech Isn’t Free. It gives an inside look to how the globalist establishment is attempting to marginalize masculine men with a leftist agenda that promotes censorship, feminism, and sterility. It also shares key knowledge and tools that you can use to defend yourself against social justice attacks. Click here to learn more about the book. Your support will help maintain our operation.

Read More: The Damaging Effects Of Jewish Intellectualism And Activism On Western Culture

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Why Is There A Prolific Jewish Presence In The American …

Many Sephardic Jews Arent Actually Sephardic The Forward

Posted By on November 27, 2017

During my childhood in the 1960s and 70s in the USSR, the only books published about Jews were ideological works that criticized Zionism, Israel and what the Soviets considered the national Jewish mentality. As you might imagine, thanks to these books, many of us had a totally distorted picture of our true origins as Jews.

Many of my Jewish friends in fact believed they were Sephardic. They believed that their ancestors came to Russia from Spain, with a detour through Germany after the Jews were expelled from Spain in 1492.

My friends and I were unaware of the existence of flourishing Jewish communities in western Germany, who had lived there since at least the 11th century way before the Jews were expelled from Spain. Neither were we aware that Jews had lived in Slavic countries since at least the 10th century.

But most of all, we did not know what many people dont know: that no group of Sephardic Jews ever migrated to Germany, with the exception of a single Sephardic community that made its way to Hamburg.

Indeed, this mistaken belief, that many European Jews have Sephardic origins, is not limited to us in our Soviet-imposed navet. Despite the prevalence of studies and textbooks, many Jews living in Israel, North America and Western Europe believe some of their ancestors spent the Middle Ages in Spain.

And its simply not true.

Lets start with definitions.

The term Sephardic, derived from the medieval Hebrew word meaning Spanish, has multiple meanings. In a larger sense, it refers to communities that follow the religious rites and traditions of Jews from medieval Spain. This would include North African Jews, for example.

In a narrower sense, a Sephardic Jew is someone whose ancestors lived in medieval Spain. Numerous Jews with roots in Morocco, Algeria, Tunisia and Libya consider themselves Sephardic for this reason (if they do not adhere to the theory of Judeo-Berbers).

They are not wrong. Lots of historical, linguistic and onomastic evidence indicates that this belief has solid ground. Rabbinic sources discuss the arrival of a number of Jewish families in the Maghreb in North Africa right after the massive persecutions of Spanish Jews of 1391. Spanish Jews found their way from the Kingdom of Aragon to Algeria. Thousands of Jews later came to Morocco from Spain after the expulsion in 1492.

This burgeoning community gradually created their own idiomatic language, Judeo-Spanish, also called Haketia, and rabbinical texts from the 17th and 18th centuries from all parts of Morocco still contain Judeo-Spanish texts. Later, in the 17th, 18th and 19th centuries, hundreds of Jews with Sephardic roots migrated from Italy to Tunis, Tripoli, and Algiers. Moreover, since all these countries (except for Morocco) were inside the Ottoman Empire before the 19th century, a number of Ottoman Jews, also mainly with Sephardic roots, migrated there. At the time of their migration to the Maghreb, Jews from Iberia, Italy, and the Ottoman Empire were already bearing hereditary surnames. Spanish-based personal names such as Blanca (white), Luna (moon), Ora (gold), Plata (silver), and Rica (rich) were commonly used by Jewish women in North Africa.

This is not to say that the Jewish population of North Africa is due exclusively to Sephardic migrants. Historical sources indicate that Iberian migrants immediately became the cultural elite in Algeria at the turn of the 14th-15th centuries. But nothing suggests that these migrants were more numerous than the local Jews. We know about important religious debates between the Spanish-Jewish newcomers and indigenous Jews that took place during the 16th century in Morocco, where for many years these two groups had separate communities. In Tunis, the community of Italian-Jewish migrants (mainly Sephardim from the city of Livorno) lived separately from the indigenous Jewish community until 1944 and accounted for only ten percent of the citys Jewish population.

But that is the extent of the Jews who can reasonably claim to be Sephardic.

The Jews of Eastern Europe faced an entirely different history than their North African coreligionists.

The mistaken belief that many European Jews are Sephardic is based almost invariably on surnames borne by members of their families. The examples that produced this case of mistaken identity are numerous. For example, we find Paes in Belorussia and Pais in Ukraine, while Paez/Pais is also a common surname in the Sephardic communities of Amsterdam and London. Or take the surname Mindes (also from the Russian Empire), which sounds very close to the Portuguese Mendes and the Spanish Mendez. OR take the name Rappaport, which some believe was taken by a rabbi from Porto (Portugal). Then you have several sources which claim that the famous Yiddish writer Isaac Leib Peretz is said to have Sephardic ancestors, likely due to numerous Sephardic Jews called Perez or Peres. And many other surnames of Jews from Eastern Europe sound close either to surnames borne by Sephardic Jews and/or Iberian Catholics, or to some Romance words or place names.

But none of this is strong evidence. Some surnames derived from Hebrew first names are shared by Ashkenazic and Sephardic Jews because these given names were shared by both groups, like the Ashkenazic Peretz and Sephardic Perez. But none of the other examples checks out. The second part of Rappaport, for example, comes from the town of Porto in northern Italy (where this Ashkenazic family dwelled), and not the city in Portugal. And in a majority of the other cases, what were dealing with here are fortuitous phonetic coincidences.

For example, Paes simply means of Paye in Yiddish, and was certainly assigned to a person whose mother (or wife) had the personal name Paye, the Yiddish form derived from the biblical name Zipporah. Moreover, Portuguese Catholics called Pais and Spanish Catholics Paez are named for a derivative of Paio, an Iberian vernacular derivative of the Latin male first name Pelagius. These names are found in Sephardic families whose ancestors were or posed as Catholics for several generations before becoming openly Jewish outside of the Iberian Peninsula.

Usually, the shorter the name, the bigger the chances of fortuitous coincidences with etymologically unrelated names. Still, coincidences are possible even for relatively long names. My favorite example of this comes from medieval Spain, where we find Jews bearing the surname Chicat(i)ella. It sounds like the Spanish word chiquitillo which means tiny. After the expulsion of 1492, certain members of this family moved to Morocco.

They would probably be less than enthused to learn that Chikatilo was also the surname of the serial killer with the largest number of victims in the history of USSR. His family has nothing to do with Jews, though; his surname comes from a Ukrainian nickname chekotylo, or one who chirps.

I am not claiming that Jews from Eastern Europe could not have had ancestors who lived in Spain. There are sources from the Russian Pale of Settlement from the 19th-century with surnames like Abarbanel, Abugov, Abulafyev, which are Russified forms of Abuhab and Abulafia. We also find Karo (Caro), Kuriel (Curiel), and Don Yahia, as well as Sfard, Portugejs and Shpanier (Spaniard in German).

And a surname without Sephardic roots does not necessarily imply that the family cannot have Sephardic ancestors; before the end of the 18th century, individual Sephardic Jews joining Ashkenazic communities in Eastern Europe from Italy or the Ottoman Empire had chances to lose their surnames because hereditary family names were not used by local Jews, apart from the cases of a few rabbinical families.

There are always exceptions to the rule. Indeed, several readers erroneously believed my previous writing on Khazar and Berber origins implied that conversions to Judaism never occurred when, in fact, I argued that mass conversions never occurred, while individual conversions certainly did, most notably in antiquity, when several major figures in Jewish history were converts.

Yet, the less than twenty Sephardic-originated surnames in Eastern Europe represent a tiny group within my dictionary of Jewish surnames from the Russian Empire, which includes more than 70,000 surnames. And the cases where Sephardic origins are now obscured etymologically are hard to confirm, and likely small in numbers.

An honest look at the data suggests that very few Sephardic Jews ever made it to Eastern Europe.

Alexander Beider is a linguist and the author of reference books about Jewish names and the history of Yiddish. He lives in Paris.

The views and opinions expressed in this article are the authors own and do not necessarily reflect those of the Forward.

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Many Sephardic Jews Arent Actually Sephardic The Forward

Havurot Congregation B’nai B’rith

Posted By on November 27, 2017

What is a Havurah?

Havurah (plural:havurot) comes from the Hebrew word haver, whichmeansfriend or fellowship. When people talk about my Havurah, being in a Havurah, the word refers toa small group that gathers together to socialize, celebrate holidays, or learn more about Jewish topics. They may study, worship, celebrate, and eat together. The focus is entirely up to the group itself. For many, the Havurah is an extended family.

Why join a Havurah?

CBBis a large and vibrant community of more than800 households. Our congregation includes manyages, stages, viewpoints, and interests. Belonging to a Havurah helpsmembers connect withothers who have similar interests, to explore a connection to Judaism in a group, and to develop a community for sharing life cycle events.

What does a Havurah do?

Each Havurah creates theirown experience based on its members interests and priorities. The most successful Havurot start each year with a planning meeting to set up dates and event ideas for the entire year. Activities can include holiday or personal milestoneobservances, Jewish educational programs, Temple activities, and also social outings, community service, and whatever else your group wants to do together. Volunteering as a group is another great way to establish closeness and practice Jewish values.

What if the dynamics of the group change or we are not getting along?

Imagine that, ten Jews and eleven opinions! Although this rarely happens, it does. The best thing to do is stick with it and work it out, just as a caring family would. Reviewing the groups goals and expectations on a regular basis to make sure everyones needs are being met should help prevent this. Being effective communicators, practicing cooperation, tolerance, flexibility, and conflict resolution all lead to a more cohesive group in the long run. If there are still issues the Havurah Coordinators can also help.

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Havurot Congregation B’nai B’rith

Working Definition of Holocaust Denial and Distortion | IHRA

Posted By on November 27, 2017

IHRAs 31 member countries adopted the Working Definition of Holocaust Denial and Distortion at IHRAs Plenary meeting in Toronto on 10 October 2013.

The Working Definition of Holocaust Denial and Distortion was developed by IHRA experts in the Committee on Antisemitism and Holocaust Denial in cooperation with IHRAs governmental representatives for use as a working tool.

Working Definition of Holocaust Denial and Distortion

The present definition is an expression of the awareness that Holocaust denial and distortion have to be challenged and denounced nationally and internationally and need examination at a global level. IHRA hereby adopts the following legally non-binding working definition as its working tool.

Holocaust denial is discourse and propaganda that deny the historical reality and the extent of the extermination of the Jews by the Nazis and their accomplices during World War II, known as the Holocaust or the Shoah. Holocaust denial refers specifically to any attempt to claim that the Holocaust/Shoah did not take place.

Holocaust denial may include publicly denying or calling into doubt the use of principal mechanisms of destruction (such as gas chambers, mass shooting, starvation and torture) or the intentionality of the genocide of the Jewish people.

Holocaust denial in its various forms is an expression of antisemitism. The attempt to deny the genocide of the Jews is an effort to exonerate National Socialism and antisemitism from guilt or responsibility in the genocide of the Jewish people. Forms of Holocaust denial also include blaming the Jews for either exaggerating or creating the Shoah for political or financial gain as if the Shoah itself was the result of a conspiracy plotted by the Jews. In this, the goal is to make the Jews culpable and antisemitism once again legitimate.

The goals of Holocaust denial often are the rehabilitation of an explicit antisemitism and the promotion of political ideologies and conditions suitable for the advent of the very type of event it denies.

Distortion of the Holocaust refers, inter alia, to:

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Working Definition of Holocaust Denial and Distortion | IHRA

What Is Zionism? – YouTube

Posted By on November 27, 2017

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Long before the creation of the state of Israel, the World Zionist Congress functioned as the Jewish government. Now it is on its 37th meeting. So what is the Zionism and how does it influence Israeli politics?

Learn More:

The Land of Israelhttp://www.jewfaq.org/israel.htm “The history of the Jewish people begins with Abraham, and the story of Abraham begins when G-d tells him to leave his homeland, promising Abraham and his descendants a new home in the land of Canaan.”

Mission Statementhttp://www.wzo.org.il/Mission-Statement “The World Zionist Organization is committed to promoting Zionism & the Zionist idea and the Zionist enterprise through Israel Education as vital and positive elements of contemporary Jewish life, in accordance with the principles articulated in the Jerusalem Program.”

The National-Religious Sector in Israel 2o14http://en.idi.org.il/media/3863902/Ma… “In recent decades, Jewish Israeli society has experienced a shift of elites and ideologies, including the systematic movement of the National-Religious camp from the margins to the socio-political center stage.”

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Why Jerusalem Matters To Palestine & Israelhttps://www.youtube.com/watch?v=UOfdE…

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What Is Zionism? – YouTube

Call It Splitsville, N.Y.: Hasidic Enclave to Get Its Own …

Posted By on November 25, 2017

Under the settlement between Kiryas Joel and the nonprofit group Preserve Hudson Valley, the village agreed to drop an earlier campaign to annex more than 500 acres of land while the group agreed to drop its appeal of the towns approval of the 164-acre annexation. Instead, the village will annex 56 more acres, for a total of 220. And Kiryas Joel agreed not to acquire any more land for at least 10 years.

Turnout was heavy on Election Day and the proposition passed with more than 80 percent of the vote. The new Town of Palm Tree, which will officially come into existence in 2020, derives its name from Grand Rabbi Joel Teitelbaum, the Satmar Hasidic leader who founded the village of Kiryas Joel. The name Teitelbaum means date palm in Yiddish, and the palm tree is used as a logo for Satmar groups.

Under the new government structure, the borders of the new Town of Palm Tree will be the same as those of the Village of Kiryas Joel, along with the 56 new acres. Only a handful of towns and villages in New York State have conterminous boundaries. Under New York State law, all villages must be contained within a town.

In a bustling shopping center here at dusk, women in ankle-length skirts and men in broad-rimmed black hats shopped for food and ran errands with children in tow. One after another, women politely refused to answer questions about the recent vote splitting Kiryas Joel from the Town of Monroe.

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Call It Splitsville, N.Y.: Hasidic Enclave to Get Its Own …

Sephardic music: La Roza enflorese – YouTube

Posted By on November 25, 2017

Sephardic music has its roots in the musical traditions of the Jewish communities in medieval Spain. Since then, it has picked up influences from Morocco, Argentina, Turkey, Greece, and the other places that Spanish Jews settled after their expulsion from Spain in 1492. Lyrics were preserved by communities formed by the Jews expelled from the Iberian Peninsula. These Sephardic communities share many of the same lyrics and poems, but the music itself varies considerably.Because so many centuries have passed since the exodus, a lot of the original music has been lost. Instead, Sephardic music has adopted the melodies and rhythms of the various countries where the Sephardim settled in. The Greek and Turkish traditions are fairly close. The Moroccan or “western” Sephardic traditions are not that close to the eastern/Greek/Turkish traditions.These song traditions spread from Spain to Morocco (the Western Tradition) and several parts of the Ottoman Empire (the Eastern Tradition) including Greece, Jerusalem, the Balkans and Egypt. Sephardic music adapted to each of these locales, assimilating North African high-pitched, extended ululations; Balkan rhythms, for instance in 9/8 time; and the Turkish maqam mode.The song traditions were studied and transcribed in the early twentienth century by a number of musical ethnologists and scholars of medieval Hispanic literature. From around 1957 until quite recently, Samuel Armistead (UC Davis) with colleagues Joseph Silverman and Israel Katz collected the Judeo-Spanish song tradition from informants in North America, Turkey, the Balkans, Greece, North Africa, and Israel. The digitized recordings, with transcriptions and information about song type, is available on the website Folk Literature of the Sephardic Jews, now permanently hosted by the University of Illinois Library.Performers: La Roza Enflorese

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Sephardic music: La Roza enflorese – YouTube

Durme, Durme (Traditional Sephardic Lullaby) – YouTube

Posted By on November 24, 2017

This traditional lullaby is sung in Ladino, a Jewish hybrid language also known as Judeo-Spanish. Performed by the Janet and Jak Esim Ensemble (Antik Bir Huzun / Judeo-Espanyol Ezgiler – Kalan Muzik, 2005). Many varieties of the lyrics are sung throughout Europe and North Africa, attesting to the widespread influence of the Sephardic Diaspora.

Durme, durme, querido hijico / Sleep, sleep beloved sondurme sin ansia y dolor / sleep with no frettingcerra tus chicos ojicos / close your tiny eyesdurme, durme con savor. / sleep, sleep restfully.Cerra tus lindos ojicos / Close your beautiful eyesdurme, durme con savor. / sleep, sleep restfully.

De la cuna salirs / Out of the criba la escola tu entrars / to enter schooly alli mi querido hijico / and there, my beloved sona meldar te ambezars. / you’ll begin to read.

De la escola salirs / Out of school a las pachas te irs / to go to the pashasa y tu mi querido hijico / and you my beloved sonal empiego entrars. / to work you’ll go.

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Durme, Durme (Traditional Sephardic Lullaby) – YouTube

Zionism 101 | My Jewish Learning

Posted By on November 24, 2017

The roots of Zionism lay in Eastern Europe, notably within the confines of the Russian Empire. It was there, towards the end of the 19th century, that the largest and, in many ways, the most dynamic of Jewish communities was locatedthough it was also the most troubled. Conceived by czarist autocracy as a major obstacle to its drive to transform the population into a uniform and malleable society, Russian Jewry was subjected to extremely severe pressure to change its customs, culture, and religion.

The Jews, for the most part, tended to bear with the laws that regulated their daily lives and cumulatively humiliated and impoverished them. But when wholesale expulsions from certain areas and successive waves of physical attack were added to the longfamiliar misery, life under Russian rule in the 1880s began to be judged intolerable.

The Jewish predicament precipitated several reactions, all with a view to finding a lasting solution: a vast movement of emigration, chiefly to the west; the radicalization and politicization of great numbers of young Jewish people, many bending their energies to the overthrow of autocracy; and, among the increasingly secular intelligentsia, a rise in modern nationalist consciousness. It was the latter tendencyZionismthat bore the most radical implications and was to have the most remarkable results.

The Zionist analysis of the nations afflictions and its prescription for relief consisted of four interconnected theses. First, the fundamental vulnerability of the Jews to persecution and humiliation required total, drastic, and collective treatment. Second, reform and rehabilitationcultural, no less than social and politicalmust be the work of the Jews themselves, i.e., they had to engineer their own emancipation. Third, only a territorial solution would serve; in other words, that establishing themselves as the majority population in a given territory was the only way to normalize their status and their relations with other peoples and polities. Fourth, only in a land of their own would they accomplish the full, essentially secular, revival of Jewish culture and of the Hebrew language.

These exceedingly radical theses brought the Zionists into endless conflict with an array of hostile forces, both Jewish and non-Jewish. On the one hand, Zionism implied a disbelief in the promise of civil emancipation and a certain contempt for Jews whose fervent wish was assimilation into their immediate environment. On the other hand, by offering a secular alternative to tradition, Zionism challenged religious orthodoxy as wellalthough, given the orthodox view of Jewry as a nation, the two had something in common after all. The Zionists were thus condemned from the outset to being a minority among the Jews and lacking the support that national movements normally receive from the people to whose liberation their efforts are directed.

The other struggle which the Zionists had to face resulted from their political and territorial aims. They had to fight for international recognition and for acceptance as a factor of consequence, however small, by the relevant powers. In the course of time they have had to contend with the political and, eventually, armed hostility of the inhabitants and neighbors of the particular territory where virtually all Zionists desired to reestablish the Jewish people as a free nation: Palestine, or in Hebrew, Eretz Yisrael, the Land of Israel.

They were more successful in the broader international arena than on the local front. Ottoman opposition hobbled the movement almost totally in its early years, and the violent opposition mounted by Arab states and peoples has to this day shaped the physical and political landscape in which Zionism has implemented its ideals. In the final analysis, it is nonetheless the reluctance of the majority of Jews worldwide to subscribe to its program in practice that has presented the strongest challenge to Zionism, and has proved the greatest obstacle to its ultimate triumph.

Reprinted with permission from A Historical Atlas of the Jewish People, published by Schocken Books.

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Zionism 101 | My Jewish Learning

Passport to Museums | Arts Initiative Columbia University

Posted By on November 24, 2017

Current undergraduate and graduate students can explore New York City through our Passport to Museums program. With your CUID and semester validation sticker you can visit over 30 museums that generously provide Columbia students with free admission. From Museum Mile in Manhattan to sculpture gardens in Queens, use your Passport to visit these amazing cultural destinations.

You mayobtain your current semester validation stickerfrom your school’s ID center: 204Kent Hall for all Columbia University and Barnard students, 160 Thorndike Hall for Teachers College students, or 1-405C P&S for all CUMC students.

The Arts Initiative can help faculty arrange and subsidize class visits to Passport to Museums partners through our ArtsLink program. Click here to learn more.

*The Metropolitan Museum of Art and the Cloisters also provide free admission to Columbia University faculty who present a current CUID at the admission desk. Free admission is available only to the faculty member (does not extend to family members or guests).**El Museo del Barrio extends free admission to all current Columbia University students, faculty, and staff, plus aguest (Columbia affiliate must showCUID).

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Passport to Museums | Arts Initiative Columbia University


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