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Congregation of Reform Judaism

Posted By on October 2, 2022

An inclusive, warm, and welcoming congregation.

Hope everyone is safe! The temple office will be closed today, Friday, September 30, but Friday evening services will be at their regularly scheduled time in person. Bagels and Bible will be in person tomorrow morning, Saturday, October 1 at 10 am. Kever Avot will be Sunday, October 2 at 10 am at the CRJ Cemetery.

In case of an emergency and you need to reach the temple or if there is anything we can do to help, please emailMichael Kancher at mkancher@crjorlando.org.

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Congregation of Reform Judaism

Prosbul, Chabad and the Lubavitcher Rebbe: Legal loopholes in Judaism – The Jerusalem Post

Posted By on October 2, 2022

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Prosbul, Chabad and the Lubavitcher Rebbe: Legal loopholes in Judaism - The Jerusalem Post

What does the Bible, Judaism think of kings and queens? – The Jerusalem Post

Posted By on October 2, 2022

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What does the Bible, Judaism think of kings and queens? - The Jerusalem Post

My great-grandparents died in the Holocaust and were almost forgotten – Salon

Posted By on October 2, 2022

When I launched into "The U.S. and The Holocaust," Ken Burn's documentary exploring the United States' response to Jewish refugees fleeing Hitler, I knew I'd be seeing images that have disturbed my consciousness most of my life: flocks of German war planes against a white sky, the shattered glass of Jewish businesses, crowds celebrating the processions of Nazi troops. According to the Nuremberg Laws, I'd be classified as a mongrel, amischlingof the first degree.

Like many American children with even one Jewish parent, I dwelled on what would have happened if I had lived in the Nazi era, or if Nazis returned and took over the United States. I hold a vivid childhood memory of being awakened one night by the sound of men chanting war-like slogans, the stomp of them reverberating down our dark rural route. They were probably drunk teenagers stumbling from the nearby woods, but I was sure soldiers were coming to get us. As far as I knew then, we were the only remotely Jewish family in our small town. We were probably on a list somewhere. The Nazis would find me first, because my bedroom was on the ground floor while the rest of the family slept upstairs. I was separate. That's what this sliver of identity made me feel like.

My interest in my Jewish heritage was keen but shy. It didn't feel quite legitimate, because it was my father who was Jewish, and traditionally the identity is passed through the mother. Though my dad never hid his background, it did not have much impact on our life. I experienced Jewish traditions only in relatives' homes, in the big city of Pittsburgh, where we brought our country mouse ways to secular Seders. My hesitation to claim Jewishness also stemmed simply from not knowing enough. A voracious reader, I could usually glean a sense of things quickly from books, but something about Judaism escaped my grasp. Was religion the crucial bit? Culture? Blood? The long history of shared oppression? Where did allegiance to Israel fit? My father's careful, both-sides answers to my questions were more mystifying than clarifying.He told me that his parents, both immigrants, hadn't liked to talk about the past, so he knew little, and that his own childhood had not been happy, so he didn't like to dwell on that either.

It wasn't until I was an adult that I learned my great-grandparents had died in a concentration camp. My dad told me in a phone call: He wanted to talk about the database of dormant accounts held by Jews in Swiss banks, not aware that he had never mentioned the fate of his grandparents before. He described his mother reading aloud their last letter, in which they said they were being sent to a camp and would probably not be heard from again. They never were.

The news hit me hard. I reverberated with a sense of shock and betrayal that this information had been kept from me, their memory forgotten. After I hung up the phone, I crumpled to the floor and sobbed. A yawning grief followed me for weeks. Months. To be honest, I still sense it, a shadowy presence hovering just over my shoulder, or sometimes tucking itself beneath my clavicle, causing a tenderness in my lungs when I inhale.

I reverberated with a sense of shock and betrayal that this information had been kept from me, their memory forgotten.

My reaction to the death of these long-gone strangers seemed can still seem extreme, unwarranted, yet I can't subdue it. Perhaps the pain speaks to mystical ancestral connection of the sort in which I ostensibly don't believe, and yet seem to crave. What remains clear is that when I learned my great-grandparents were killed in a genocide it was as if Nazisdidburst into my darkened childhood bedroom. Instead of capturing me, the soldiers grabbed the two little-old people who had been hiding deep in my closet and dragged them out right before my eyes in a drama of screams and shouts, and no one not me, not my father, none of our neighbors said anything, stopped them. The fate of my great-grandparents haunted me, andI felt alone with my rootless mourning, separate again.

But I did not remain that way. A few years ago, a woman doing genealogical research contacted me. We turned out to be distant cousins through my great-grandfather's line, and our meeting caused a chain of events that led to one of my first cousins unearthing an autobiography written by my great-uncle Ludwig Engler, who is my grandmother's brother, the son of the killed great-grandparents.

Seldom have I had a more meaningful reading experience. Through Ludwig's graceful prose I finally met my great-grandparents and got to know my grandmother, who had been a distant figure to me. I also gained a view into some of the historical events that have obsessed me. Ludwig immigrated from Vienna to the United States in 1926, among the limited number of Austrians allowed entry. In his manuscript, he describes his experience during the pre-war period captured by "The U.S. and the Holocaust," whenhe wasworking as a telegraph operator:

As [the European Jews' telegrams] were almost all sent in English or German, I could read them, and the hours and days spent on the radio circuit between New York and Berlin became an almost unbearable emotional ordeal. Anybody except the most callous individual would have been moved by these unbelievably tragic telegrams in which once dignified people begged strangers for help; I had close relatives in that maelstrom and was frequently reduced to tears and sleepless nights. . .

One evening whilst at work on those pitiful telegrams, a colleague sent me a note to the effect that "Ha, ha you Jews are certainly getting it in the neck these days." I stormed over to him, beside myself with rage, and others had to keep us apart. . . The propaganda barrage from Germany, coupled with frustrations nurtured by depression, gave rise to serious political anti-Semitism within the United States, and the same sense of insecurity which I had experienced in Europe took hold of me in New York.

Thiswas what it had been like to be in the United States when the threat of Nazi invasion was nigh. Here was someone worrying about it, reacting to it, giving voice to the fear. Though I had never met my great-uncle, I felt related to him on a deep core level.

Ludwig was able to channel his distress into action when, as an army veteran, he was called up to serve in World War II. In retirement, he became a leader in his local Jewish community. Raised like me in a mostly secular household and often apart from other Jews, he brought people together to find fellowship, celebrate their heritage, and practice self-help. Through him, I feel invited to share a Jewish identity.

One thing Ludwig's autobiography did not clarify was the fate of my great-grandparents. His memory is slightly different than my father's, and he doesn't recall them announcing their departure to a camp. He just says that theyprobablydisappeared into one. The fog surrounding their precise fate reminds me that a blood tie to specific aspects of an atrocity need not exist.

What would we do if Nazis rose again today? If they came for our parents? Our grandparents? For someone else's? I still wake in the night with Holocaust fears clutching my throat. I say a secular prayer that I would have the strength to stand up and speak out, and that I would not be alone.

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My great-grandparents died in the Holocaust and were almost forgotten - Salon

‘Deciphering The Gospels Proves Jesus Never Existed’ review: Chapter Eight – Freethought Blogs

Posted By on October 2, 2022

Deciphering the Gospels, by R. G. Price, argues the case for Jesus mythicism, which is the view that Jesus never existed on earth in any real form but was an entirely mythical figure in the same way as Hercules or Dionysus. (The author is not the same person as Robert Price, also a Jesus mythicist author.) Im an atheist who holds the opposing (and mainstream) view that Jesus was originally a human being of the 1st century about whom a later mythology grew up. Im therefore reviewing Prices book to discuss his arguments and my reasons for disagreeing.

The first post in this book review is here. All subsequent posts will be linked at the end of that post as they go up.

Chapter Eight: Apocalyptic and Messianic Stories That Preceded Jesus

Price starts off with a pertinent question:

If the real-life Jesus is a fictional invention of the author of Mark, who was the Jesus being worshiped prior to the writing of that story? We know that Paul was worshiping someone named Jesus before the Gospel of Mark was written, so what was Paul talking about?

That would indeed be a useful question for Price to address in this chapter, but unfortunately he doesnt do so. He did, however, briefly give his views on the subject back in the introduction, so lets skip back to what he says there:

What set the Jesus cult apart was their belief that the kingdom established by the messiah would not be on earth, but rather it would be in heaven. They believed that the material world was hopelessly corrupt and that the kingdom of God could never be established on earth. Thus, they believed that an immaterial heavenly messiah would be required to destroy the evil material world and establish a perfect kingdom in heaven. The creation of an immaterial heavenly kingdom required an immaterial heavenly messiah.

Although Price has been vague about how the belief in acrucified messiah, or a messiah as sin sacrifice, fitted in with this, the implication so far seems to have been that this belief would also have been part of the original or early cult (and we do know for certain that such a belief was there by Paul at the latest as its in his letters, although we cant rule out the possibility that it originatedwith Paul, who very much went his own way where theology was concerned). So, as far as I can see, under Prices hypothesis the original cult would have also a) believed in the crucifixion (though presumably believing it took place in heaven rather than on earth), and b) interpreted it as a sin sacrifice. Im open to correction if Price has a different hypothesis regarding that point.

So, on to the next question, which is the topic that Price does in fact try to address in this chapter. How likely would it be that Jews of the time would come up with such a cult?

Well, Price believes the answer is very likely. To support this, he quotes various stories of the time and lists the many points of similarity between those stories and the Jesus story, concluding that nothing really distinguished the pre-Gospel Jesus cult from many other similar cults in the region. Unfortunately, this is once again the equivalent of looking for white swans instead of black ones; Price is so busy focusing on the similarities that hes missing the fact that there are important differences.

Judaism and the origins of Christianity: where Christianity differed

Here is a list of significant points on which the hypothetical cult Price has described differs from typical Judaic beliefs of the time:

Now, one very obvious point which should be made here is that Christianity clearlydid somehow develop or acquire all of the above beliefs at a fairly early stage. Beliefs 2 5 are certainly present in Pauls letters, and I would say that at least some degree of 1 is also there, although Im open to correction on that one if anyone wants to make a case to the contrary; in any case, it certainly seems to have become a part of Christianity as time went by. So the question is not whether a cult of the time and place could have developed such beliefs clearly, this one did but whether the fact that this did happen is better explained by a historicist or a mythicist scenario.

How did the differences start?

Firstly, how might Christian beliefs have developed under a historical-Jesus scenario? Heres the theory that makes the most sense to me:

How plausible are each of the points in that hypothetical sequence of events?

(Some interesting supporting evidence for this last point, by the way, comes from the second half of Acts 21, in which Luke describes an incident in which the council tell Paul of their concerns about the reports that hes been telling Jews to abandon Jewish law. In Lukes account, the council assure Paul that all thats needed to solve the problem of these accusations is for Paul to undergo a purification rite at the Temple to indicate his continued commitment to the Jewish law, which Paul does. However, Lukes story of a council who clearly would find it a big problem for someone to be teaching Jews to abandon the Jewish law, put together with the evidence we now have from Pauls letters that Paul was indeed teaching precisely that, gives us indirect but strong evidence that this was indeed a point of contention between them. And, since Pauls belief that the Jewish law can be abandoned stems directly from his belief that the crucifixion was a once-and-for-all sin sacrifice that rendered it obsolete, this makes it likely that he and the Jerusalem church differed on that vital point as well.)

So, overall we have a sequence of events under historicity that seems plausible. If anyone disagrees, please let me know why. Two key points to note about it are that a) this sequence of events gives us an actual crucifixion, meaning that we dont have to look at why someone would have invented that part, and b) the reinterpretation of this crucifixion as a once-and-for-all sin sacrifice could have happened at a slightly later stage once the movement contained more members from Hellenistic or pagan backgrounds who would have been interpreting the story through a somewhat different cultural lens.

Historicity gives us a plausible theory. How does Prices theory hold up as an alternative?

Based on this chapter, not well. Price shows no sign hes even recognised that most of the above are issues; he probably hasnt. However, he does address one question, which is the question of how people of the time could have come to believe in a crucified Messiah. So, Ill now look at Prices explanation, which he finds in martyr stories of the time such as 2 Maccabees.

Prices theory and the Maccabean martyrs

2 Maccabees, written in the second century BCE, tells the story of a family of seven sons and their mother who were successively tortured to death for their refusal to break kosher laws. 4 Maccabees is a later commentary which interprets the familys commitment to their faith as highly pleasing to God. Price believes that this indicates that Judaism of the time did have a concept of human sin sacrifice:

Four Maccabees, written after 2 Maccabees and by a different author, comments on the seven martyrs in 2 Maccabees and states that their sacrifice was a ransom for the sin of our nation.

[quotes from 4 Maccabees 17]

We see in the stories of the Maccabees the torture and sacrifice of people at the hands of foreign rulers presented as scarifies [sic] to God for the atonement of sins. This shows that the concept of human sin offerings was certainly one that existed in Jewish thought and theology shortly prior to the rise of the Jesus cult.

There are quite a number of problems here.

Firstly, Price has a fairly fundamental misunderstanding here of the difference between sin sacrifice and martyrdom. In sin sacrifice, the animal in question was killed because Yahweh directly wanted it killed and because its blood would magically expiate sins. In martyrdom, a person dies for their commitment to a cause; their commitment to their belief is so strong that even death is preferable to violating their belief. Whats pleasing to Yahweh (or other deity) in martyrdom narratives isnt the death for its own sake, but the level of commitment to Yahwehs cause that it indicates.

In 2 Maccabees, the boys and their mother weret killed because of some abstract belief that their blood would be pleasing or appeasing to God; they were killed because of their refusal to break Jewish dietary law. And its clear that the author of 4 Maccabees interprets it in this light. In his interpretation, their blood was pleasing to God because it indicated their level of commitment to the law; they were so strongly committed to keeping the Torah commandments that they were willing to be tortured to death rather than go against Gods will by breaking Torah law, andthat is what was supposedly pleasing to God. Price has mistaken this for an indication that human sin sacrifice was considered desirable, but that isnt the case. (Judaism, in fact, historically made quite a big thing out of being against human sin sacrifice in contrast to all those clearly inferior backwards religions that required it.)

Secondly, another key point Price has missed is that the author of 4 Maccabees seems to have believed that 2 Maccabees was a true story. Whether or not it was, the 4 Maccabees author seems to have been responding to it on that basis. What this passage shows, therefore, is that, in response to a story of martyrdom that could easily be interpreted as a meaningless tragic waste of life, a Jewish author came up with this interpretation as a way of retrospectively making it meaningful; an actual story of torture and murder was retconned into but this was pleasing to God. The authors starting point was not to show how sin can better be expiated; it was to attempt to make sense out of what would otherwise be a tragedy. Again, this does not fit well with mythicism, which requires that the founders of what would become Christianity came up with the idea spontaneously.Under historicity, there would have been an actual story of a specific executed human to retcon; mythicism wouldnt have had that head start.

And thirdly, lets remember once again that Prices theory is that the original cult believed Jesus to be an immaterial heavenly being.That doesnt fit well with the Jesus-as-martyr theme that Price is trying to argue here. Martyrs are humans who suffer and/or die for a cause in a way that lets other followers of the cause hold them up as an example to emulate. It doesnt make sense, therefore, to think in terms of an immaterial heavenly martyr. Price thinks that because Judaism of the time had stories about heavenly beings and stories about martyrs they could easily have combined the two, but he doesnt seem to have noticed that these are two themes that it doesnt make sense to combine.

Summary

The mythicist theory requires some person or group spontaneously to come up with several ideas that would have been very unusual within Second Temple Judaism:

Under historicity, however, at least some of these problems vanish. If the original group were following an actual man who was believed to be the Messiah and was crucified, then the third point isnt an issue at all and the second and fourth are straightforwardly explained by the group having had to deal with their supposed Messiah having actually been crucified (in other words, they were having to make sense out of an actual situation facing them). Were still left with the question of how the crucifixion was so dramatically retconned into sin sacrifice, but we now have only one strange and unprecedented event to explain in this context rather than a combination of them, and we have, in what we know of Pauls story, a plausible potential explanation of how this could have happened.

So, once again, historicity provides a plausible sequence of events for something that seems more difficult and complicated to explain under mythicism.

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'Deciphering The Gospels Proves Jesus Never Existed' review: Chapter Eight - Freethought Blogs

A new cookbook highlights women of the Talmud – Press Herald

Posted By on October 2, 2022

Hot button cultural issues such as gender and reproductive health appear to be modern concerns, yet, societies and particularly women in society have wrestled with these issues for millennia. A new cookbook illuminates the long history of these seemingly contemporary concerns.

Published in September by Turner Publishing Company, Feeding Women of the Talmud, Feeding Ourselves is a plant-based community cookbook compiled by Maine native Kenden Alfond. The struggles experienced by women and men since the Talmud, a fundamental Jewish text, was first compiled more than 1,000 years ago will be familiar to the modern reader.

The cookbook is organized around the stories of 69 women who appear in the Talmud. Their stories are written by 69 contemporary women rabbis, academics and scholars from around the United States and the world. Each woman from the Talmud is paired with a plant-based, mostly vegan recipe sourced from 60 chefs and home cooks. (The non-vegan recipes call for honey.) The resulting cookbook is expansive and thought-provoking. All profits from sales will be donated annually to a Jewish nonprofit.

Just reading the stories and the dilemmas confronted by the heroines in the Talmud can be inspiring and intellectually compelling for anyone regardless of their religion and gender, said Alfond, who lives in Paris (France) and grew up in Dexter, the granddaughter of Dexter Shoe Company founder Harold Alfond.

Alfond, who eats a lot of plant-based food but is not a vegetarian, writes in the books introduction that the pairing of these stories with vegan recipes creates a way for readers to connect to Judaism and healthy food at the same time.

She, alongside the impressive list of contributors, have been working on Feeding Women of the Talmud, Feeding Ourselves since 2020, when the cookbooks sister text, Feeding Women of the Bible, Feeding Ourselves, was published. Alfond previously wrote the vegan cookbook Beyond Chopped Liver.

Rabbi Rachel M. Isaacs, of the Beth Israel Congregation in Waterville and an assistant professor of Jewish Studies at Colby College, sees the book as a way to engage a greater diversity of people in the study of the Talmud.

The role of women in Judaism has evolved over the millennia, said Isaacs, who did not contribute to the book. This book highlights and gives greater exposure to the women in the Talmud, who are often overlooked or whose legacies tend to be diminished. Jewish women have assumed more leadership roles in the Jewish community throughout the 20th and 21st centuries, serving as esteemed scholars, rabbis and prominent lay leaders.

Feeding Women of the Bible, Feeding Ourselves offers festive, modern and accessible recipes such as dandelion-pumpkin seed pesto, challah rolls, sweet beet loaf cake, white bean kale stew with matzo balls, and creamy vegan noodle kugel (the last would be excellent for any vegans youre serving for Rosh Hashanah, which starts Sept. 25.

To ensure that the book did not feature 30 challah recipes, Alfond first collected recipe ideas from the chefs shed recruited to the project, and then made a final list of 69 recipes based on how well each fit with a particular story and within the overall collection.

Some of the stories lend themselves easily to recipes because they reference food, Alfond said. For example, the story of Imma Shalom, written by Myriam Ackermann-Sommer, a rabbinical student at Yeshivat Maharat in New York who will become the first modern orthodox rabbinate in France, shows her giving bread as charity. Azelma Moscati, a passionate Italian baker currently living in Gibraltar, shared her vegan chocolate babka recipefor the story.

Alfond herself wrote the essay about Yehudit, the wife of a rabbi and mother of four children, who after the painful birth of her fourth child disguises herself to ask her husband whether wives must bear children, to which her husband answers no. This leads Yehudit to drink an herbal form of birth control. Yehudits story also points to a larger question of when Jewish law allows women (and men) to use birth control, Alfond writes. This issue of contraception and Jewish law is an ongoing discussion. The essay is paired with a recipe for a nourishing womb tonic created by an herbalist from Massachusetts from plants and herbs, including nettle, raspberry leaf and milky oat tops.

Ideas about gender can be found in the essay about Bruriah, the most legendary female scholar of the Talmud, according to historian and former Colby College professor Elizabeth LaCouture, who now directs the Gender Studies Program at the University of Hong Kong. Bruriah is a woman who transgresses the boundaries of male learning, but in acting like a man, she ensures that the gendering of knowledge as male remains intact, LaCouture writes in the book. The story is paired with a recipe for focaccia.

Each thought-provoking essay concludes with discussion prompts, which readers can chew on while preparing one of the books sweet or savory dishes.

Avery Yale Kamila is a food writer who lives in Portland. She can be reached at:

Social: AveryYaleKamila

[emailprotected]

Corn Latkes with Mango Salsa

The recipe was created by Esther Daniels, who was born in Bombay and now lives in Melbourne. In Feeding Women of the Talmud, Feeding Ourselves, the recipe is paired with an essay about the wife of Rabbi Elazar ben Azaryah, who is consulted by her husband about a significant decision. When mangoes are not available, make the salsa with peaches, nectarines or fresh tomatoes. Yes, we know latkes are traditional for Chanukah, which isnt until December, but corn is in season right now.

Prep Time: 20 minutes

Cook Time: 20 minutes

Yield: 12-15 small latkes

FOR THE MANGO SALSA:

2 firm but ripe mangoes, peeled, deseeded and chopped into -inch (1 cm) cubes

cucumber, finely chopped

1 finely chopped small red onion

2 tablespoons finely chopped cilantro or parsley

1 finely chopped jalapeo or small green chili, or to taste

3 tablespoons finely chopped red pepper

1 tablespoon lime juice, or to taste

Salt to taste

2 or 3 pinches of sugar

Extra chopped cilantro or parsley to garnish

FOR THE CORN LATKES:

1/4 cup cornmeal

1/4 cup all-purpose flour

cup (120 ml) non-dairy milk (coconut, soy, almond or rice milk)

15 ounces (420g) fresh corn kernels (approximately 3-4 corn ears)

2 finely chopped green chilies, or to taste

2 tablespoons finely chopped red onion

3 tablespoons finely chopped red pepper

2 tablespoons finely chopped cilantro or parsley

teaspoon black pepper

Salt to taste

Oil (canola/vegetable/olive)

First make the mango salsa: Mix all of the salsa ingredients except for the garnish together in a stainless steel or glass bowl. Let the salsa sit for at least 10 minutes so that the flavors can meld. Garnish with the chopped herbs.

To make the corn latkes, combine all ingredients except the oilin a large bowl and whisk until thoroughly mixed.

Heat 2 tablespoons oil in a nonstick skillet over medium-high heat. Scoop a tablespoon of the batter into the hot pan and gently flatten with the back of a spoon. Depending on the size of the pan, you can fry 3 or 4 at a time. Avoid overcrowding the pan, and add additional oil as necessary.

Cook the latkes until golden brown on both sides, approximately 2 minutes per side. Remove from the pan and place on a paper towel to remove any excess oil. Repeat until all of the batter is gone. Serve the latkes with the salsa alongside or on top.

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Mmorial de la Shoah – Muse et centre de documentation

Posted By on October 2, 2022

Discover the European Holocaust Research Infrastructure (EHRI) Project. News. guided tour of the Shoah Memorial Post on 6 July 2022 ; New ! Exhibition By the grace of God The Churches and The Holocaust Post on 15 June 2022 ; Tribute to Elie Buzyn, a survivor of the Shoah, who died on May 23th 2022 at the age of 93. ...

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Mmorial de la Shoah - Muse et centre de documentation

On the Anniversary of the Massacre at Babyn Yar: Joint Statement from Special Envoys for Holocaust Issues Condemning Russian Actions in Ukraine – U.S….

Posted By on October 2, 2022

OFFICE OF THE SPOKESPERSONSEPTEMBER 29, 2022MEDIA NOTE

The text of the following statement was announced by the envoys for Holocaust issues or their equivalent from Canada, Croatia, Czech Republic, Germany, Greece, Netherlands, Romania, United Kingdom, and the United States of America on behalf of their Governments.

Begin Text:

We must never forget the heinous crime against humanity that occurred 81 years ago when nearly 34,000 Jews were murdered by the Nazis and their accomplices at Babyn Yar. We can never let the memories of those victims and all who were murdered in the Holocaust be dishonored, erased, or cynically misused for political purposes. For 45 years after the end of the Second World War, the Soviet Union censored documentation of the Holocaust, including accurate research and records of the massacre of Jews at Babyn Yar.

Thus it is particularly horrifying that Vladimir Putin is trying to justify his unprovoked war against Ukraine by distorting and misappropriating Holocaust history. Saying that todays democratic Ukraine needs to be denazified is an insult to all those who suffered under the Nazi regime in Ukraine and elsewhere. Such distortion erodes understanding of the Holocaust, disrespects its legacy, and undermines contemporary global efforts to prevent mass atrocities so that another Holocaust can never again occur. Our countries stand together in supporting human rights and fundamental freedoms for all by countering historical distortion and strengthening accurate Holocaust education, remembrance, and research. Understanding the history that led to past atrocities can help us identify and, we hope, prevent such abominations in the future.

In the wake of World War II, the Fourth Geneva Convention was adopted to protect civilians during armed conflict. The unlawful transfer or deportation of protected persons is a grave breach of the Convention and a war crime. Today, estimates from a variety of sources indicate that Russias authorities and its proxies have detained, interrogated, and reportedly tortured hundreds of thousands of Ukrainian citizens. Many of these Ukrainian citizens, including thousands of children, have been relocated or forcibly deported from their homes in areas of Ukraine temporarily controlled by Russia, often to locations deep inside Russia. Forced deportation is one of the results of the Kremlins so-called filtration operations, designed to eradicate resistance, identify individuals Russia deems insufficiently compliant, and deny Ukraines statehood and distinct identity. Russias authorities have denied this is happening despite substantial evidence from many sources.

We unequivocally condemn these actions and all of Russias crimes and atrocities in Ukraine. We call on Russia to immediately end its war of aggression against Ukraine.

We support all efforts to preserve evidence of atrocities, including those conducted by the International Criminal Court, the UN, the Experts Missions under the Moscow Mechanism of the Organization for Security and Cooperation in Europe (OSCE), the OSCE Office for Democratic Institutions and Human Rights (ODIHR), and others.

History shows that accountability is imperative. The people of Ukraine need and deserve justice. Our countries are committed to holding perpetrators of war crimes and other atrocities accountable for their unconscionable actions.

End Text.

By U.S. Mission Russia | 30 September, 2022 | Topics: Europe & Eurasia, Fundamental Freedoms, Government Offices, History, Human Rights, Key Officials, News, Press Releases

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On the Anniversary of the Massacre at Babyn Yar: Joint Statement from Special Envoys for Holocaust Issues Condemning Russian Actions in Ukraine - U.S....

History of the Holocaust now required for all Wisconsin students – Wisconsin Public Radio

Posted By on October 2, 2022

This April 1945 file photo shows children and other prisoners liberated by the 3rd U.S. Army marching from the Buchenwald concentration camp near Weimar, Germany. Elie Wiesel, the Nobel laureate and Holocaust survivor was among those freed from the camp.Byron H. Rollins/ AP file photo

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History of the Holocaust now required for all Wisconsin students - Wisconsin Public Radio

What Do Shoah Trips Teach Our Youth? – Opinion – Haaretz.com

Posted By on October 2, 2022

The trip must begin in Germany, where students will learn about the Nazi ideology, the elimination of democracy, the construction of concentration camps for opponents of the regime liberals, socialists, communists and the dispersal of their political parties, about the arrests and murders of homosexuals, of Gypsies and of opponents of the Nazi dictatorship from within the churches.

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What Do Shoah Trips Teach Our Youth? - Opinion - Haaretz.com


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