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Idra Novey’s Award-Winning Novel’s Sephardic Influence – Forward

Posted By on June 6, 2017

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Book fair in Brazil

A poet, translator and fiction writer, Idra Novey honors all those genres in her first novel, Ways to Disappear. This novel, she told me in a recent conversation, is a stewing pot in which I threw in poetry and translation in the same book. I put a lid on it and turned up the heat, hoping it would cook into something. The satisfying result has been a much acclaimed, prize-winning book, which has just won the 2017 Jewish Book Councils Sami Rohr Prize for Jewish Literature.

Novey, who is fluent in Portuguese and Spanish, has translated the work of Brazilian writer Clarice Lispector whom she discovered when she was a student at Barnard:

I took a class in Experimental Texts by Latin American women where I read Lispector for the first time. I felt an intense kinship with her. Her relationship to Brazil as an outsider and a Jew was something I related to. I felt similarly in western Pennsylvania. [Lispector and I] were both in places that were not easy for intense, artistic Jewish women to be.

Novey grew up in Johnstown, Pennsylvania, a small Appalachian town in which she says racism abounded. She often heard anti-Semitic remarks and felt a palpable hostility towards art. In high school she set her sights on writing, which resulted in a play the first student-written play produced in her high school. She recalled that the only people who attended the production were the parents of the other performers. However, she says the experience made me appreciate that you make art for the people who care about it.

After college, Novey went to South America where she wrote poetry and, like her protagonist Emma Neufeld, translated Brazilian literature into English. In the process, the intensity of encountering Lispectors work haunted Novey and she became determined to look for Lispector in a book of my own.

The precipitating event in Ways to Disappear is writer Beatriz Yagodas disappearance. In an arresting first scene, the celebrated middle-age Brazilian-Jewish novelist climbs into an almond tree not to be heard from for almost a week. Together with Beatrizs children Raquel and Marcus, and her steadfast publisher Roberto Rocha, Emma sets out to find the missing author.

The image of Beatriz up in a tree began with Noveys own fantasy of vanishing with a good book. I couldnt imagine myself abandoning my responsibilities, says Novey, but that image of taking a book into a tree where no one expected you to go stayed with me. And the longer the image stayed with me, the more I realized it was the beginning of the novel.

Solving the mystery of Beatrizs whereabouts is both suspenseful and darkly humorous. Novey observes that books of American literature are often seen as either funny or high-stakes serious. In capturing what she perceives as the cacophony of Brazil, she not only mixes up genres, but also confronts something darker and bolder. The things I wanted to say came out through a loan shark and the adventure itself.

It turns out that Beatriz has a gambling addiction and is being hunted by gangsters to pay up her debt. That premise is the underpinning of the novels shifting perspectives. I thought of the structure, says Novey as a laundry line made taut by high stakes like ransom notes and a loan shark. Once you have that laundry line you can hang all your manifestoes and your poetry on it and they wont fall.

Noveys structure is also built on short, intense chapters that are interspersed with gossip magazine news bulletins about Beatriz, increasingly desperate emails from Emmas nebbishy boyfriend back in Pittsburgh, and a bevy of translators vocabulary words presented to the reader in dictionary form.

Novey acknowledges that her husbands extended Chilean Sephardic family inspired her to create Beatriz Yagoda and her fictional family. For almost 20 years Ive observed this large Latin American Jewish family living in a Catholic country. It echoes my relationship to growing up in Appalachia, but its also very different. She adds, This novel explores what it means to be Jewish in the 21st century what it means to have a whole range of people in a family. Beatriz is urban and artistic, but she has family that is shomer Shabbat [Sabbath observant].

As for the intersection of translating anothers work and writing ones own fiction, Novey says the connection is to get every sentence as immaculate as I can. Thats what translators and writers do. Your unit is the sentence and you want to make each one as potent as it can be.

Given her dedication to craft, Noveys prose is not only powerful and evocative; it is magical.

Judy Bolton has written about Jewish arts and culture for two decades. She is the culture reporter for JewishBoston.com

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Idra Novey's Award-Winning Novel's Sephardic Influence - Forward

First Latina Komen Quad Cities honorary chair raises awareness about BRCA gene and gene mutation – Quad-Cities Online

Posted By on June 6, 2017

After battling breast cancer, Rita Vargas has a deeper appreciation for her ancestry.

The 58-year-old Davenport woman whois the first Latina to be named Honorary Survivor Chair of Komen Quad Cities Race for the Cure was diagnosed with breast cancer in 2010 after finding a small lump. She was eating peanuts on a November night, she said, andI dropped one down my shirt. When I went to grab it, it felt like a bug bite.

Ms. Vargas didn't go to a doctor right away. I was sick of having to see another doctor after a long year of gallbladder issues, and thought I could just wait until February when Id see my regular doctor, she said.

A mammogram showed several lumps, which led to a single mastectomy, the removal of 18 lymph nodes, chemotherapy and 32 radiation treatments.

After treatment and more tests, Ms. Vargas was shocked that she tested positive for the BRCA gene mutation. We had no history of breast cancer, she said. It just seemed too bizarre. Doctors told me at the time that I had the same breast cancer gene as Jewish women.

According to the Centers for Disease Control, everyone has BRCA1 and BRCA2 genes. When there are changes in the genes, it is called a mutation, which raises the risk of developing breast and other cancers, such as ovarian.

Studies have shown that Ashkenazi Jewish women have a higher risk of breast cancer if there is a history of a gene mutation. If a parent has the BRCA gene mutation, there is a 50 percent chance of passing it to their children.

Ms. Vargas researched the BRCA gene as well as her ancestry. She discovered that she indeed was of Ashkenazi Jewish descent. It was important to find out, she said.

Her Jewish ancestry dates back to when the Spaniards first entered Mexico in the 1500s. The Jewish population was forced to become practicing Catholics, and were a part of those fleeing to Mexico, Ms. Vargas said. My family was as stunned as I was because we always believed we were Mexicans with a bit of Native American blood.

Ms. Vargas, who is the Scott County Recorder, will be joined by her family, friends and co-workers this Saturday as she walks with the Scott County Cancer Kickers in the 28th annual Komen Quad Cities Race for the Cure downtown Moline.

I want people to know just because you dont have a history of the disease in your family, doesnt mean that you cant be the first one to have breast cancer, she said.

Uniquely, I found out about a gene that saved my life and the rest of my family.

Martha Garcia is a writer, communications instructor and bilingual marketing professional who lives in Bettendorf. She can be contacted at marthagarciawriter@yahoo.com.

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First Latina Komen Quad Cities honorary chair raises awareness about BRCA gene and gene mutation - Quad-Cities Online

More synagogues are getting rid of their mandatory dues | Jewish … – Jewish Telegraphic Agency

Posted By on June 5, 2017

A view of the KAM Isaiah Israel Synagogue in 2013. (Raymond Boyd/Getty Images)

NEW YORK (JTA) Voluntary dues may sound like an oxymoron, but the idea may soon be coming to a synagogue near you.

According to a new study by the UJA-Federation of New York, the number of non-Orthodox synagogues nationwide that have eliminated fixed annual dues has more than doubled in the past two years. Instead of charging a set membership fee, these synagogues are telling congregants to pay what they want and theyre succeeding.

The nearly 60 Conservative, Reform and Reconstructionist synagogues that have stopped charging mandatory dues are just a minuscule percentage of the countrys 1,500or so Conservative and Reform synagogues. But the number is more than twice the 26 synagogues that had voluntary dues as of 2015. On average, the synagogues reported increases in both membership and total revenue since they switched to the voluntary model. They join nearly 1,000 Chabad centers in North America that have always worked on the voluntary model.

According to the report, the synagogues adopted the new model due to a mix of financial and values-based reasons. Synagogue members appeared increasingly reticent to pay mandatory dues following the 2008 financial crisis, and a pay-what-you-can system was more appealing to families with less spare cash.

In addition, the report said mandatory dues may have alienated families who want to feel unconditionally welcomed at synagogue or who may have felt uncomfortable explaining to a board why they couldnt pay the full fee. Engaging members with voluntary dues has caused synagogues to build relationships with congregants so they feel invested in the synagogue, as opposed to feeling obligated to pay an annual bill. The model, according to the report, also drives synagogues to increase financial transparency, so members know what theyre paying for.

The existing model is no longer really aligning with the values and culture of the synagogue, said Adina Frydman, executive director of Synergy, a division of the New York federation that advises synagogues on strategy and produced the report. The process of asking for a [dues] adjustment becomes all about the money, as opposed toyou are a member of this congregation and community.

Of the 57 synagogues included in the report, more than half are Reform, while about a third are Conservative. The remainder are either Reconstructionist or unaffiliated. None are Orthodox. Most have between 100 and 500 member units families or individuals who belong.

While the synagogues dont charge a fixed fee, many do indicate a sustaining level donation the average amount the synagogue needs from each member unit to reach its goal. On average, the synagogues reported increases of 3.6 percent in total membership and 1.8 percent in dues. What that means is that more total money is coming in from more people but the average annual membership contribution has fallen.

At the Conservative Temple Israel of Sharon, Massachusetts, in suburban Boston, which adopted the voluntary model in 2008 due to the recession, revenue and membership have remained steady. But only about 45 percent of members pay dues at or above the sustaining level a bit above the average of 38 percent across the 57 synagogues.

The original goals of switching to this system, creating a model that was financially welcoming and sustainable for both the synagogue and our membership, continue to be met, Benjamin Maron, Temple Israels executive director, wrote in one of the reports case studies. In other ways, however, challenges have grown over the last few years. While our membership has grown, the overall income from our voluntary dues has not.

The 57 synagogues are still less than 5 percent of the countrys Conservative and Reform synagogues, but Frydman believes the number will continue to grow. About 100 synagogues tuned in via livestream to a recent conference on the report.

Studies suggest that millennials are less inclined to become members of old institutions. Jack Wertheimer, a history professor at the Jewish Theological Seminary, said that free Jewish programs like Birthright the 10-day trip to Israel for young adults get young Jews used to the idea of no- and low-cost Jewish services.

Were living in a time when some Jews dont want to pay anything to go to synagogue and benefit from synagogue, Wertheimer said. Were living in a time today when institutions are held suspect and also seen as rather cold and distant. This whole idea of membership dues reinforces that point.

Why arent Orthodox synagogues adopting the model?

Both Wertheimer and Frydman suggested that because Orthodox Jews view prayer as mandatory, the obligation carries over to synagogue membership. Even so, Frydmans office is embarking on a study of young Orthodox Jewish professionals on Manhattans Upper West Side, who often bounce between a few synagogues rather than sticking to one and becoming a member of it.

One large Orthodox organization that doesnt charge dues, however, is Chabad, whose centers worldwide rely entirely on voluntary donations. While that means that the emissaries who run the Hasidic movements outreach efforts spend a significant amount of time fundraising, Chabad spokesman Rabbi Motti Seligson said it also removes a barrier to participation in Jewish life and forces Chabad centers to run programs people want.

This isnt a technique or a model thats devised through a focus group, Seligson said. This is about whats at the [movements] core, which is love of every Jew.

Chabad emissary couples, he added, are not living in an ivory tower. Theyre beholden to the community that theyre serving. They need to actually be serving the community.

While Frydman emphasized that UJA-Federation does not endorse any one dues model, she said that the voluntary model is appealing to some synagogues because it ensures that the synagogue has an active relationship with its congregants.

Theyre cultivating the relationship so that people feel a connection, enough to want to be a part of something bigger, she said. Its about that the synagogue should take the time to ensure that they know all the members, that they understand what people are looking for.

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More synagogues are getting rid of their mandatory dues | Jewish ... - Jewish Telegraphic Agency

Sephardic Jews From 20 Countries Plan Summit In Mexico – Forward

Posted By on June 5, 2017

WIkipedia

RIO DE JANEIRO (JTA) Sephardic Jews from more than 20 countries will gather at a biennial summit in Mexico City.

Coordinated by the Latin American Sephardic Federation, the Cumbre Erensya summit will bring together delegates from the Americas, Europe and Australia onJune 5-7. Former meetings took place in Spain, Turkey and Bulgaria.

Erensya 2017 will look at the Jewish presence in Mexico during colonial times and the emergence of its institutional life until the present day. It also will allow the exchange of relevant experiences in the Sephardic world,reportedthe Enlance Judio news website.

Erensya, or heritage in Ladino, is the name of the initiative led by the Madrid-based Sefarad-Israel Center to establish a bridge between Spain and the Sephardic Diaspora.

The event includes visits to Mexicos oldest synagogues and other Jewish sites. Some mayors of Spanish cities also will attend in order to witness how their countrys language, traditions, customs and mentality have been passed on to new generations. A book is scheduled to be released during the event.

Mexico is home to some 50,000 Jews, Latin Americas third largest Jewish community after Argentina and Brazil.

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Sephardic Jews From 20 Countries Plan Summit In Mexico - Forward

Full Service Creative Studio The-Artery Names Liron Ashkenazi-Eldar as Company’s New Lead Design Director – Multichannel News

Posted By on June 5, 2017

Ashkenazi-Eldar is the Winner of a 2017 ADC "Silver Cube" Award from The One Club 6/02/2017 12:15 PM

New York & Los Angeles, June 2, 2017 Full service creative studio The-Artery has named Liron Ashkenazi-Eldar as the companys new Lead Design Director.

Ashkenazi-Eldar is the winner of a 2017 ADC Silver Cube Award from The One Club, in the category 2017 Design: Typography, for her project entitled Asa Wife Zine," which was submitted via New Yorks prestigious School of Visual Arts. Please see: http://www.oneclub.org/awards/adcstudents/-award/26951/asa-wife-zine

At the tender age of 27, Ashkenazi-Eldar was also recently profiled in a story entitled 15 Artists Under 30 by the prestigious PRINT Magazine: http://www.printmag.com/print-magazine/new-visual-artists-print-magazine/up-and-coming-artists-liron-ashkenazi/

In her new position, Ashkenazi-Eldar will spearhead the formation of the new department within The-Artery that will focus on design and branding. She is developing in-house design capabilities to support the Company's VFX, Experiential and VR & AR content, as well as website development.Looking to the future, Ashekanzi-Eldar and her team are also looking for innovative and design-based clients who are interested in working with The-Artery on creating unique projects revolving around branding, motion and art.

Regarding the hiring of Ashkenazi-Eldar, Deborah Sullivan, EP and Managing Director for The-Artery, said, Liron is a truly gifted and highly talented artist whose addition to thecompany helps steer us in a new direction. Having her on board gives us more creative opportunities - and we arebetter positioned to work with clientswhoare specifically looking for branding and design-focused strategies. Liron will oversee this new department, also providing motion graphics, print and social campaigns.

Adds Ashkenazi-Eldar, I am very excited to be offering The-Arterys existing and future client base something new - the design side of things. While weve been well established for many years in the areas of production and VFX, our Design Team can now bring a new dimension to our company. We are seeking brand clients with strong identities so that we can offer them exciting, new, and even weird creative solutions that are not part of the traditional branding process. Thats not how were going to do that here! We will be taking a completely new approach to branding providing imagery that is more emotional and more personal, instead of just following an existing protocol. Our goal is to provide a highly immersive experience for our new brand clients.

ABOUT LIRON ASHKENAZI-ELDAR:

Liron Ashkenazi-Eldar is a multidisciplinary Visual Designer who thrives to create bold, complex and conceptually driven imagery using 3D illustration, animation, photography, experimental typography and color.

Originally from Israel, she is a graduate of New Yorks School of Visual Arts with a BFA degree in Design.

Ashkenazi-Eldar is now based at The-Arterys office in New York City.

ABOUT THE-ARTERY:

Based in New York City and Los Angeles, The-Artery is a full service creative studio developing content and visual effects for feature films, episodic TV, and consumer brands across all platforms. The award winning teams specialties include: Visual Effects, Creative Strategy, Live Action Production, Experiential and VR/AR Content, Editorial & Color Grading, Motion Graphics Design, Animation and App Development.

https://www.facebook.com/TheArteryVfx/?ref=br_rs

https://www.linkedin.com/company/the-artery-vfx

https://twitter.com/TheArteryVFX?lang=en

# # #

The-Artery Company Contact:

Deborah Sullivan

EP/Managing Director

212/941-6020

Deborah@thearteryvfx.com

Media Contact:

Dan Harary

The Asbury PR Agency

Beverly Hills, CA

310/859-1831

dan@asburypr.com

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Full Service Creative Studio The-Artery Names Liron Ashkenazi-Eldar as Company's New Lead Design Director - Multichannel News

Richard Gere and Lior Ashkenazi, in Norman – Patheos (blog)

Posted By on June 5, 2017

Richard Gere and Lior Ashkenazi, in Norman

Sadly, Norman: The Moderate Rise and Tragic Fall of a New York Fixer is one of those films that is far more interesting in conception than execution. Since both its premise and characters possess great potential, this is doubly unfortunate.

Writer and director Joseph Cedar quite articulate in interviews aimed for Norman to be a personality study and political commentary on the toxic nature of American-Israeli relations. Regrettably, his success is only slight on both counts.

His movies title character, Norman Oppenheimer, looks on the surface like any other fairly wealthy older gent on the streets of New York City. Well-dressed in cap and camel hair overcoat, hes aged well (this is Richard Gere, after all).

Poke a little deeper, though, and Norman is a curious chap. His business card impressively describes him as founder and CEO of Oppenheimer Strategies. In actuality, however, Norman barely scrapes the extreme periphery of gatherings of the rich and powerful, attempting to make mutually beneficial connections for people. Hes a fixer, or to use the Yiddish term, a macher.

We see Norman fail more than achieve, kicked out of one businessmans home and shouted at by another whom he pesters in Central Park. But Norman hits pay dirt when he befriends Micha Eshel (Lior Ashkenazi), a charismatic rising star in Israeli politics. Norman seals their friendship when he buys Micha a luxury pair of shoes during an afternoon of schmoozing.

Three years later (and as an intertitle tells us, several small favors later), Micha is Israels prime minister. At a Washington conference, Micha gratefully bestows on Norman the informal title of special advisor for New York Jewry.

The body of the movie then concerns itself with Normans efforts to keep multiple plates spinning. Can he stay in Michas good graces while avoiding unwelcome legal scrutiny? Can he help Rabbi Blumenthal (Steve Buscemi) raise funds to preserve his synagogue? Can he secure a traditional Jewish wedding for his nephew Philip (Michael Sheen)?

Joseph Cedar who has lived in both Israel and America, benefitted from both countries educational systems, and served in the Israeli military intended for his film to be a political critique. Through the figures of Micha and Norman, Cedar strives to embody Israels financial exploitation of susceptible Americans, mostly wealthy Jewish Zionists but to a lesser degree evangelicals neck-deep in end times prophecy.

Unfortunately, the critique is too vague and low-key to carry any heft. Part of the problem is Normans pacing, which never advances beyond adagio speed. I dont mind slow movies in general; The Death of Louis XIV, a favorite from 2016, solidly falls in this category. But coupled with Normans other flaws, I was struggling to stay awake during its final 30 minutes.

For one thing, Normans dialogue seldom rises above pedestrian. Normans opening comment that hes a tireless swimmer among ocean liners is among the few lines that surmounts the level of merely serviceable.

Additionally, Richard Geres performance is extraordinarily subdued. Norman rarely shows significant emotion, with only a mild quickening of his breathing indicating excitement or fear. Even Cedars frequent close-ups on his actors faces do little to enhance the drama when such a paucity of emotion is on display.

To be certain, its nice to have Steve Buscemi doing more than his usual criminal/loser shtick, and Michael Sheen improves any movie hes in, whether excellent (The Queen) or subpar (Passengers). And Cedar exhibits some technical cleverness, most notably during the sequence of Normans apotheosis at the D.C. gathering, as the translucent faces of important people fade in and out of his awareness. But these touches are not enough to save Norman from a nearly terminal blandness.

Norman (Richard Gere), in one of his offices

This is too bad, because Norman is an intriguing figure. His business card, his attire, and his truth-stretching name-dropping give him impressive airs. However, we never observe him in an office, only making phone calls in quiet recesses of department stores or from the counters of coffee shops. Instead of stationery, he takes notes on napkins. We hear him mention family but never see evidence of them, beyond his nephew Philip. Underneath his desire to be important and needed, is anybody home?

Writer/director Joseph Cedar clearly had bigger fish to fry, in referencing recent political scandals in Israel. And appealingly, his characters are neither saints nor villains. Micha believably lives in a gray zone, all too human in his temptation to drop little guys like Norman who aided his rise to the top. If only Cedar couldve made his ideas and characters more interesting to watch.

2.5 out of 5 stars

(Parents guide: Norman is rated R for some language.)

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Richard Gere and Lior Ashkenazi, in Norman - Patheos (blog)

Why Say Shema at Bedtime? – Chabad.org

Posted By on June 4, 2017

There is a mitzvah in the Torahindeed, in the very text of the Shema itselfto recite the Shema twice daily: And you shall speak of them . . . when you lie down and when you rise up. The sages explain that this means we are to recite the Shema every morning and evening.

Now, Shema is included in the morning and evening service. Yet the Talmud states that before one goes to sleep to sleep, he should recite the Shema, as well as Hamapil. Hamapil is both a blessing and a prayer, in which we acknowledge that Gd has made us slaves to sleep, and we pray to Him to help us have only good thoughts in our sleep and to awake in the morning. (This blessing can be found in any standard prayerbook as part of the bedtime Shema).

Now, since the Shema is also a standard component of the nighttime Maariv prayer services, what is the purpose of repeating it again?

The Talmud explains that one should recite Shema before going to sleep, so as to go to sleep with words of Torah on his lips. This is learned from the verse in Psalms, Quake and do not sin; say [this] in your heart on your bed and be forever silent.

Additionally, the recitation of the Hamapil after the bedtime Shema serves as a protection from evil thoughts and impure forces (both physical and spiritual) during the night.

Sleep is described in the Talmud as one-sixtieth of death. The absence of life creates a vacuum which draws in forces of impurity and unwanted thoughts. Shema provides us with extra spiritual vitality to overcome this.

Some congregations have the custom to hold the evening prayers early, after sunset but before nightfall (or even earlier on Fridays). While this is permissible and they have fulfilled their obligation vis-a-vis evening prayer, they did not yet fulfil their obligation to recite Shema at night, since it needs to be said after nightfall proper.

Thus, saying Shema at bedtime has an unintended dividend. Those who pray in these congregations can have in mind during the bedtime Shema to fulfill their obligation to recite the evening Shema (provided that they say all three sections of the Shema).

The Talmud relates that the sage Rabbi Yehoshua ben Levi, in addition to reciting the Shema, would recite Psalm 91 as protection before he went to sleep. Following this, many have the custom of reciting this psalm, as well as various other verses, together with the bedtime Shema. (These prayers can be found in most standard prayerbooks.)

Additionally, many have the custom to add formulas in which we forgive all those who may have wronged us and ask Gd to forgive us for our sins. For more on this, see Bedtime Countdown.

Finally, the way one goes to sleep is the way he or she wakes up in the morning. So if you go to sleep with the Shema, youll be able to wake up reinvigorated to start a productive, meaningful and spiritual day.

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Why Say Shema at Bedtime? - Chabad.org

Making history: First Jewish synagogue opens in Forsyth – Forsyth County News Online

Posted By on June 4, 2017

Forsyth County, as big as it has grown, often boasts its community feel. Schools aim to create a sense of comradery and trust. Cumming residents have known each other for years, often their whole lives.

Residents move to the area because its not as bustling as Atlanta. That small-town community feel can still be found.

One group of people has never had a place to call their own, a place to gather their community. Jewish residents have never been able to attend a synagogue in their own county.

A mezuzah is affixed to the doorpost to sanctify the building as Jewish. - photo by Kayla Robins - photo by Kayla Robins I love Forsyth County. Its a great place to have a wife, to have kids, to have grandkids, said Scott Cooper, a neurologist at Northside Hospital-Forsyth, as he stood on the steps of what recently became the first-ever Jewish place of worship in Forsyth County. One thing that has always been lacking is a place where I can worship.

Cooper, who is on the building committee for Chabad of Forsyth and Congregation Beth Israel, which had been operating out of a small business park across from South Forsyth High School since launching in 2016 as the 13th Chabad in Georgia, said he and his wife used to have to drive out of the county to cities like Johns Creek, Roswell and Sandy Springs to find a synagogue.

Those are not their communities.

I chose to be here, Cooper said. I could never feel a connection.

Then the Coopers met Rabbi Levi Mentz.

This is just a building. Its a shell. A synagogue is only as good as the rabbi thats at the top, Cooper said.

Chabad of Forsyths new home currently has a house on the property, which Mentz and his wife, Cha-ya, will run the group also known as Lubavitch, an Orthodox Jewish, Hasidic movement that is most known for its outreach from until they are able to build an actual synagogue, a long-term plan that includes expanding into an adjacent property.

State Sen. Michael Williams was among the myriad speakers at a gathering of stakeholders, elected officials and Chabad congregants Friday at the property, saying different groups and religions need to come together instead of let everyone be torn apart.

Forsyth County is becoming increasingly known for its growing diversity, said Commission Chairman Todd Levent, yet until now there had been no Jewish synagogue.

Now the Jewish community in Forsyth County has a place where they can come together, raise their families together, he said.

Bob Meier, president of the Brannon Road Homeowners Association, said it was a historic moment.

We never take the time to step back and say, Wow, Im here, he said.

As the first act of bringing the Forsyth County Jewish community together at their new home, a mezu-zah a rolled up parchment scroll with handwritten Hebrew words of the Shema prayer was affixed to the doorpost of the house.

The tradition designates a building as Jewish and signifies a connection to God and the Jewish heritage.

The mezuzah now attached to the house on Brannon Road used to be Coopers mothers. The case that holds the scroll, made in Israel.

Its a moment of generations connected to the land of Israel, Mentz said. Today is a celebration for our future.

Other speakers included Cumming Mayor H. Ford Gravitt, Cumming-Forsyth County Chamber of Commerce President and CEO James McCoy and Chabad of Georgia Chief Rabbi Yossi New. Other elected officials who attended included Commissioners Rick Swope and Cindy Jones Mills and state Rep. Todd Jones.

God teaches us that what makes great communities is individuals, Mentz said. A good community has the ability to change lives.

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Making history: First Jewish synagogue opens in Forsyth - Forsyth County News Online

Former synagogue to become three single-family units – Press of Atlantic City

Posted By on June 4, 2017

Temple Emeth Shalom synagogue was a landmark House of worship in Margate, New Jersey and part of the community for many decades.

So many local people of the Jewish faith attended services and celebrated holidays there. Their children attended Hebrew and Sunday school in preparation for their Bar and Bat mitzvahs and later were married in the temple.

Due to Margates decline in year round residence, and the continuing trend of Margate becoming a semi-retirement community, Temple Emeth Shalom merged with Shirat Haysm Synagogue located at 700 Swathmore Ave., Ventnor, NJ.

That left the property vacant, but the team of Troy Rosenzweig and Phyllis Scherr at Soleil Sothebys International Realty believed they were the right team to tackle the project. Rosenzweig was a builder in his previous career, and he has been part of hundreds of projects throughout the island.

Because of my experience, I have an idea of the outcome of the project, Rosenzweig said.

And that project seems to be big.

If you were to look at the property at 8502 Ventnor Avenue today, youd see some rubble and debris outside of the front door of the former synagogue. But in less than a year, Rosenzweig believes, youll be able to see three single family units with wrap-around porches and decks with an ocean view.

The synagogue will be replaced by three separate properties known as Parkway North with one located on Lancaster Avenue, the other at the corner of Kenyon Avenue and Ventnor Avenue and a third further down Kenyon Avenue.

The large plot of land is one of the biggest selling points for the yet-to-be-built homes. Each unit will be two stories, with 10-foot ceilings on the first floor.

The first floor will also include a master bedroom, along with a half bathroom and mudroom.

On the second floor will be vaulted ceilings, two master suites in the front of each property, and two additional bedrooms in the back of each property with a bathroom dividing each of the rooms.

Each unit will have high standards, such as granite countertops, high-end stainless steel appliance packages, tiled bathrooms and more.

The Lancaster Avenue unit will be 90 x 65 feet, and the two Kenyon Avenue units will be divide up on the other side of the lot (one being 53 x 110 feet and the other 50 x 100 feet.)

The lot size allows the team to include five bedrooms within two stories for each lot, something you dont often see with Margate homes, Rosenzweig said.

In Margate, lots are so small that you need two and a half stories, Rosenzweig said.And the third floor can only be 50 percent of the floor beneath, which kind of makes the house look funky from the street and doesnt give it good elevations. Its a much more chopped up floor plan.

Rosenzweig added that the yards for each property will be large due to the overall size of the lot.

Though floor plans may be similar between the three new properties, the design will vary from house to house.

Elevations, the look of the home and style will be different, Rosenzweig said. The properties are expected to be 30 feet out of the ground, Rosenzweig added.

Demolition of the synagogue is set to finish in July, with construction of the new properties beginning immediately after, Rosenzweig said. Rosenzweig expects the properties to be completely finished by April of 2018, but the homes are already on the market, he said.

Rosenzweig added that the team is considering leaving a third lot open for buyers who want to customize their home.

Still, if a buyer were to purchase one of the homes, the large property, roomy backyard, and second floor decks with ocean views are something to get excited about.

Rosenzweig can picture it now.

Youll have a cup of coffee, maybe a glass of merlot, and watch the tide come in, he said.

The two properties on Kenyon Avenue are listed at $1,275,000 and the property on Lancaster Avenue is listed at $1, 475,000

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Former synagogue to become three single-family units - Press of Atlantic City

More non-Orthodox Synagogues in US Are Dropping Mandatory Dues – Haaretz

Posted By on June 4, 2017

Study finds that members have become increasingly reticent to pay mandatory dues following the 2008 financial crisis and prefer pay-what-you-can system

Voluntary dues may sound like an oxymoron, but the idea may soon be coming to a synagogue near you.

According to a new study by the UJA-Federation of New York, the number of non-Orthodox synagogues nationwide that have eliminated fixed annual dues has more than doubled in the past two years. Instead of charging a set membership fee, these synagogues are telling congregants to pay what they want and theyre succeeding.

The nearly 60 Conservative, Reform and Reconstructionist synagogues that have stopped charging mandatory dues are just a minuscule percentage of the countrys 1,500 or so Conservative and Reform synagogues. But the number is more than twice the 26 synagogues that had voluntary dues as of 2015. On average, the synagogues reported increases in both membership and total revenue since they switched to the voluntary model. They join nearly 1,000 Chabad centers in North America that have always worked on the voluntary model.

According to the report, the synagogues adopted the new model due to a mix of financial and values-based reasons. Synagogue members appeared increasingly reticent to pay mandatory dues following the 2008 financial crisis, and a pay-what-you-can system was more appealing to families with less spare cash.

In addition, the report said mandatory dues may have alienated families who want to feel unconditionally welcomed at synagogue or who may have felt uncomfortable explaining to a board why they couldnt pay the full fee. Engaging members with voluntary dues has caused synagogues to build relationships with congregants so they feel invested in the synagogue, as opposed to feeling obligated to pay an annual bill. The model, according to the report, also drives synagogues to increase financial transparency, so members know what theyre paying for.

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The existing model is no longer really aligning with the values and culture of the synagogue, said Adina Frydman, executive director of Synergy, a division of the New York federation that advises synagogues on strategy and produced the report. The process of asking for a [dues] adjustment becomes all about the money, as opposed to you are a member of this congregation and community.

Of the 57 synagogues included in the report, more than half are Reform, while about a third are Conservative. The remainder are either Reconstructionist or unaffiliated. None are Orthodox. Most have between 100 and 500 member units families or individuals who belong.

While the synagogues dont charge a fixed fee, many do indicate a sustaining level donation the average amount the synagogue needs from each member unit to reach its goal. On average, the synagogues reported increases of 3.6% in total membership and 1.8% in dues. What that means is that more total money is coming in from more people but the average annual membership contribution has fallen.

At the Conservative Temple Israel of Sharon, Massachusetts, in suburban Boston, which adopted the voluntary model in 2008 due to the recession, revenue and membership have remained steady. But only about 45% of members pay dues at or above the sustaining level a bit above the average of 38% across the 57 synagogues.

The original goals of switching to this system, creating a model that was financially welcoming and sustainable for both the synagogue and our membership, continue to be met, Benjamin Maron, Temple Israels executive director, wrote in one of the reports case studies. In other ways, however, challenges have grown over the last few years. While our membership has grown, the overall income from our voluntary dues has not.

The 57 synagogues are still less than 5 percent of the countrys Conservative and Reform synagogues, but Frydman believes the number will continue to grow. About 100 synagogues tuned in via livestream to a recent conference on the report.

Studies suggest that millennials are less inclined to become members of old institutions. Jack Wertheimer, a history professor at the Jewish Theological Seminary, said that free Jewish programs like Birthright the 10-day trip to Israel for young adults get young Jews used to the idea of no- and low-cost Jewish services.

Were living in a time when some Jews dont want to pay anything to go to synagogue and benefit from synagogue, Wertheimer said. Were living in a time today when institutions are held suspect and also seen as rather cold and distant. This whole idea of membership dues reinforces that point.

Why arent Orthodox synagogues adopting the model?

Both Wertheimer and Frydman suggested that because Orthodox Jews view prayer as mandatory, the obligation carries over to synagogue membership. Even so, Frydmans office is embarking on a study of young Orthodox Jewish professionals on Manhattans Upper West Side, who often bounce between a few synagogues rather than sticking to one and becoming a member of it.

One large Orthodox organization that doesnt charge dues, however, is Chabad, whose centers worldwide rely entirely on voluntary donations. While that means that the emissaries who run the Hasidic movements outreach efforts spend a significant amount of time fundraising, Chabad spokesman Rabbi Motti Seligson said it also removes a barrier to participation in Jewish life and forces Chabad centers to run programs people want.

This isnt a technique or a model thats devised through a focus group, Seligson said. This is about whats at the [movements] core, which is love of Israel.

Chabad emissary couples, he added, are not living in an ivory tower. Theyre beholden to the community that theyre serving. They need to actually be serving the community.

While Frydman emphasized that UJA-Federation does not endorse any one dues model, she said that the voluntary model is appealing to some synagogues because it ensures that the synagogue has an active relationship with its congregants.

Theyre cultivating the relationship so that people feel a connection, enough to want to be a part of something bigger, she said. Its about that the synagogue should take the time to ensure that they know all the members, that they understand what people are looking for.

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More non-Orthodox Synagogues in US Are Dropping Mandatory Dues - Haaretz


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